2012 fenomeen:: Die Einde van die tyd

The 2012 phenomenon comprises a range of eschatological beliefs that cataclysmic or transformative events will occur on December 21, 2012, which is said to be the end-date of a 5,125-year-long cycle in the Mayan Long Count calendar. Die 2.012 verskynsel bestaan uit 'n aanbod van die eskatologiese oortuigings dat cataclysmic of transformerende gebeurtenisse sal plaasvind Op 21 Desember, 2012, waarvan gesê word na die kalender word die einde-datum van' n 5.125-jaar lange siklus in die Mayan Lang graaf. Various astronomical alignments and numerological formulae related to this date have been proposed, but none have been accepted by mainstream scholarship. Verskeie astronomiese ordes en numerological formules wat verband hou met hierdie datum is voorgestel, maar niemand het deur die hoofstroom aanvaar is geleerdheid.

A New Age interpretation of this transition posits that during this time, Earth and its inhabitants may undergo a positive physical or spiritual transformation, and that 2012 may mark the beginning of a new era. 'N New Age interpretasie van hierdie oorgang posits wat gedurende hierdie tyd, Aarde en sy inwoners kan transformasie ondergaan' n positiewe fisiese of geestelike, en dat die 2012 era kan merk die begin van 'n nuwe. Others suggest that the 2012 date marks the end of the world or a similar catastrophe. Ander stel voor dat die 2012 datum nie punte aan die einde van die wêreld of 'n soortgelyke katastrofe. Scenarios posited for the end of the world include the Earth's collision with a passing planet (often referred to as "Nibiru") or black hole, or the arrival of the next solar maximum. Spekulasie scenario's vir die einde van die wêreld sluit in die aarde se botsing met 'n verbygaande planeet (dikwels na verwys as "Nibiru") of swart gat, of die aankoms van die volgende son maksimum.

Scholars from various disciplines have dismissed the idea that a catastrophe will happen in 2012, stating that predictions of impending doom are found neither in classic Maya accounts nor in contemporary science. Geleerdes vanuit verskeie dissiplines het verwerp die idee dat 'n ramp sal gebeur in 2012, waarin verklaar word dat die voorspel van die dreigende straf nie gevind word in die klassieke Maya rekeninge nie in die huidige wetenskap. Mainstream Mayanist scholars state that the idea that the Long Count calendar "ends" in 2012 misrepresents Maya history. Mayanist hoofstroom wetenskaplikes sê dat die idee dat die Lang graaf kalender "eindig" in 2012 verkeerd Maya geskiedenis. The modern Maya, on the whole, have not attached much significance to the date, and the classical sources on the subject are scarce and contradictory, suggesting that there was little if any universal agreement among them about what, if anything, the date might mean. Die moderne Maya, oor die algemeen, het nie veel betekenis geheg aan die datum, en die klassieke bronne oor die onderwerp is skaars en teenstrydig, wat daarop dui dat daar min, indien enige universele ooreenkoms tussen hulle oor wat, indien enigiets, die datum kan beteken .

Astronomers and other scientists have rejected the apocalyptic forecasts, on the grounds that the anticipated events are precluded by astronomical observations, or are unsubstantiated by the predictions that have been generated from these findings. Sterrekundiges en ander wetenskaplikes het die apokaliptiese voorspellings verwerp, op grond daarvan dat die verwagte gebeurtenisse hierdie bevindinge word verhinder deur die sterrekundige waarnemings, of is deur die voorspellings ongesubstansieerde van gegenereer wat is. NASA has compared fears about 2012 to those about the Y2K bug in the late 1990s, suggesting that an adequate analysis should preclude fears of disaster. NASA het vergelyk met vrese oor 2012 aan die wat oor die J2K probleem in die laat 1990's, wat daarop dui dat 'n voldoende analise van ramp moet uitsluit vrees.

Mesoamerican Long Count calendar Meso-Amerikaanse Lang graaf kalender

December 2012 marks the ending of the current b'ak'tun cycle of the Mesoamerican Long Count calendar, which was used in Central America prior to the arrival of Europeans. Desember 2012 punte die beëindiging van die lopende b'ak'tun siklus van die Meso-Amerikaanse Lang graaf kalender, wat Amerika, Sentraal-is gebruik in voor die aankoms van die Europeërs. Though the Long Count was most likely invented by the Olmec, it has become closely associated with the Maya civilization, whose classic period lasted from 250 to 900 AD. Hoewel die Lang graaf is heel waarskynlik deur die Olmeken uitgevind, is dit nou geword het in verband met die Maya, waarvan die klassieke tydperk geduur 250-900 nC. The writing system of the classic Maya has been substantially deciphered, meaning that a corpus of their written and inscribed material has survived from before the European conquest. Die skryf-stelsel van die klassieke Maya is aansienlik ontsyfer, wat beteken dat 'n korpus van hul geskrewe en ingeskrewe materiaal het oorleef van voor die Europese verowering.

The Long Count set its "zero date" at a point in the past marking the end of the previous world and the beginning of the current one, which corresponds to either 11 or 13 August 3114 BC in the Proleptic Gregorian calendar, depending on the formula used. Die Lang graaf stel sy "zero datum" by 'n punt in die verlede nasien die einde van die vorige wêreld en die begin van die huidige een, wat ooreenstem met of 11 of Augustus 13 3.114 vC in die proleptiese Gregoriaanse kalender, afhangende van die formule gebruik. Unlike the 52-year calendar round still used today among the Maya, the Long Count was linear, rather than cyclical, and kept time roughly in units of 20, so 20 days made a uinal , 18 uinals (360 days) made a tun , 20 tuns made a k'atun , and 20 k'atuns (144,000 days) made up a b'ak'tun . In teenstelling met die 52-jarige kalender vandag nog gebruik deur onder die Maya, die Long graaf is lineêre, eerder as sikliese, en hy het tyd in eenhede van ongeveer 20, dus 20 dae 'n uinal, 18 uinals (360 dae)' n kuip, 20 tuns 'n k'atun, en 20 k'atuns (144,000 dae) het' n b'ak'tun. So, for example, the Mayan date of 8.3.2.10.15 represents 8 b'ak'tuns, 3 k'atuns, 2 tuns, 10 uinals and 15 days since creation. So, byvoorbeeld, die Maya datum van 8.3.2.10.15 verteenwoordig 8 b'ak'tuns, 3 k'atuns, 2 tuns, 10 en 15 dae uinals sedert die skepping. Many Mayan inscriptions have the count shifting to a higher order after 13 b'ak'tuns, or roughly 5,125 years. Baie Maya inskripsies het die telling skuif na 'n hoër orde na 13 b'ak'tuns, of ongeveer 5.125 jaar. Today, the most widely accepted correlation of the end of the thirteenth b'ak'tun, or Mayan date 13.0.0.0.0, with the Western calendar is December 21, 2012, with December 23 remaining another option. Vandag is die mees algemeen aanvaarde korrelasie van die einde van die dertiende b'ak'tun, of Maya datum 13.0.0.0.0, met die Wes-kalender is 21 Desember 2012, met Desember 23 oorblywende 'n ander opsie.

In 1957, the early Mayanist and astronomer Maud Worcester Makemson wrote that "the completion of a Great Period of 13 b'ak'tuns would have been of the utmost significance to the Maya". In 1957, die begin van die Mayanist en sterrekundige Worcester Makemson Maud het geskryf dat "die voltooiing van 'n Groot Tydperk van 13 b'ak'tuns sou gewees het van die uiterste belang vir die Maya". The anthropologist Munro S. Edmonson added that "there appears to be a strong likelihood that the eral calendar, like the year calendar, was motivated by a long-range astronomical prediction, one that made a correct solsticial forecast 2,367 years into the future in 355 BC" (sic) In 1966, Michael D. Coe more ambitiously asserted in The Maya that "there is a suggestion ... that Armageddon would overtake the degenerate peoples of the world and all creation on the final day of the thirteenth [b'ak'tun]. Thus ... our present universe [would] be annihilated [in December 2012] when the Great Cycle of the Long Count reaches completion." Die antropoloog Munro S. Edmonson het bygevoeg dat "daar blyk te wees van 'n sterk moontlikheid dat die mene kalender, net soos die jaar kalender, is gemotiveer deur' n lang afstand astronomiese voorspelling, een wat nie van 'n korrekte solsticial skatting 2.367 jaar in die toekoms in die 355 BC "(sic) In 1966, Michael D. Coe meer eerzuchtig beweer in die Maya dat" daar is 'n voorstel ... dat Armagéddon sal inhaal die ontaarde mense van die wêreld en die hele skepping op die laaste dag van die dertiende [b " ak'tun] .... So ons huidige heelal [sou] vernietig word [in Desember 2012] wanneer die Groot-lisensie van die Lang graaf voltooiing bereik. "

Coe's apocalyptic connotations were accepted by other scholars through the early 1990s. Coe se apokaliptiese konnotasies is deur ander navorsers aanvaar deur die vroeë 1990's. In contrast, later researchers said that, while the end of the 13th b'ak'tun would perhaps be a cause for celebration, it did not mark the end of the calendar. In teenstelling hiermee, wat later navorsers het gesê dat, terwyl die einde van die 13de b'ak'tun sou dalk 'n rede om fees te vier, is dit nie merk die einde van die kalenderjaar. "There is nothing in the Maya or Aztec or ancient Mesoamerican prophecy to suggest that they prophesied a sudden or major change of any sort in 2012," says Mayanist scholar Mark Van Stone, "The notion of a "Great Cycle" coming to an end is completely a modern invention." "Daar is niks in die Aztec of Maya of Meso-Amerikaanse profesie ou wat daarop dui dat hulle geprofeteer 'n skielike of groot verandering van enige aard in 2012," sê Mayanist geleerde Mark Van Steen, "Die idee van' n" Groot Cycle "kom tot 'n einde is heeltemal 'n moderne uitvinding. " In their seminal work of 1990, the Maya scholars Linda Schele and David Freidel, who reference Edmonson, argue that the Maya "did not conceive this to be the end of creation, as many have suggested," citing Mayan predictions of events to occur after the end of the 13th b'ak'tun. In hulle seminale werk van 1990, die Maya skoliere Linda Schele en Dawid Freidel, wat verwys Edmonson, argumenteer dat die Maya "het nie om dit te skep swanger word aan die einde van die, soos baie mense het gesê," met verwysing na Maya voorspellings van gebeurtenisse te voorkom na die einde van die 13de b'ak'tun. Stela 1 at Coba, for example, gives a date with twenty units above the b'ak'tun, placing it either 4.134105 × 10 ²⁸ years in the future, or an equal distance in the past. Stela 1 op Coba, byvoorbeeld, gee 'n datum met twintig eenhede bo die b'ak'tun, plaas dit óf 4,134105 × 10 ²⁸ jaar in die toekoms, of' n gelyke afstand in die verlede. Either way, this date is 3 quintillion times the age of the universe, demonstrating that not all Mayans considered the 5,125-year cycle as the most important. In beide gevalle word hierdie datum is 3 quintillion keer die ouderdom van die heelal, wat bewys dat nie alle Maya's beskou as die 5.125-jaar siklus as die belangrikste is. In fact, many different Maya city-states employed the Long Count in different ways. Trouens, baie ander Maya stad-state in diens van die Lang graaf op verskillende maniere. At Palenque, evidence suggests that the priest timekeepers believed the cycle would end after 20 b'ak'tuns, rather than 13. Op Palenque, dui daarop dat die twintig tydhouers, die priester, geglo het dat die siklus sou eindig na 20 b'ak'tuns, eerder as 13. A monument commemorating the ascension of the king Pakal the Great connects his coronation with events as much as 4000 years after, indicating that those scribes did not believe the world would end on 13.0.0.0.0. 'N monument ter nagedagtenis aan die hemelvaart van die koning Pakal die Groot verbind met die gebeure aan sy kroning soveel as 4000 jaar later, wat daarop dui dat die skrifgeleerdes nie geglo het nie die wêreld sal eindig op 13.0.0.0.0.

Maya references to B'ak'tun 13 Maya verwysings na B'ak'tun 13

The present-day Maya, as a whole, do not attach much significance to b'ak'tun 13. Die huidige Maya, as 'n geheel, heg nie veel betekenis b'ak'tun 13 is. Although the calendar round is still used by some Maya tribes in the Guatemalan highlands, the Long Count was employed exclusively by the classic Maya, and was only recently rediscovered by archaeologists. Hoewel die kalender deur word nog steeds deur sommige Maya stamme in die Guatemala hoogland, Lange graaf was die diens slegs deur die klassieke Maya, en is eers onlangs deur argeoloë herontdek. Mayan elder Apolinario Chile Pixtun and Mexican archaeologist Guillermo Bernal both note that "apocalypse" is a Western concept that has little or nothing to do with Mayan beliefs. Maya ouderling Apolinario Chili Pixtun en Mexikaanse argeoloog Guillermo Bernal beide daarop dat "apokalips" is 'n Wes-konsep wat min of niks te doen met Maya oortuigings. Bernal believes that such ideas have been foisted on the Maya by Westerners because their own myths are "exhausted". Bernal glo dat sulke idees het kontrak is op die Maya deur Westerlinge, omdat hulle eie mites is "uitgeput". Mayanist Anthony Aveni says that while the idea of "balancing the cosmos" was prominent in ancient Maya literature, and some modern Maya affirm this idea of an age of coexistence, the 2012 phenomenon does not present this message in its original form. Anthony Mayanist Aveni sê dat, terwyl die idee van die "balansering van die heelal" is prominent in die ou Maya literatuur, en sommige moderne Maya bevestig die idee van 'n ouderdom van samelewing, 2012 verskynsel nie die nie teenwoordig hierdie boodskap in sy oorspronklike vorm. Instead, it is bound up with American traditions such as the New Age movement, millenarianism, and the belief in secret knowledge from distant times and places. In plaas daarvan, word dit verbind met die Amerikaanse tradisies soos die New Age beweging, millenarianism, en die geloof in die geheim kennis uit ver tye en plekke. Mayan archaeologist Jose Huchm has stated that "If I went to some Mayan-speaking communities and asked people what is going to happen in 2012, they wouldn't have any idea. That the world is going to end? They wouldn't believe you. We have real concerns these days, like rain". Maya argeoloog José Huchm het verklaar dat "As ek na sommige Maya-sprekende gemeenskappe en mense wat gevra gaan gebeur in 2012, hulle sal nie enige idee?. Dat die wêreld gaan aan die einde Hulle wil nie glo dat jy . Ons het regtig betrekking op hierdie dae, soos die reën ".

What significance the classic Maya gave b'ak'tun 13 is uncertain. Watter betekenis het die klassieke Maya b'ak'tun 13 is onseker. Most classic Maya inscriptions are strictly historical and do not make any prophetic declarations. Die meeste klassieke Maya inskripsies is streng historiese en maak nie 'n profetiese verklarings. Two items in the Maya historical corpus, however, mention the end of the 13th b'ak'tun: Tortuguero Monument 6 and, possibly, the Chilam Balam. Twee items in die Maya historiese korpus, maar noem die einde van die 13de b'ak'tun: Tortuguero Monument 6 en, plaas, die Chilam Balam.

Tortuguero Tortuguero

The Tortuguero site, which lies in southernmost Tabasco, Mexico, dates from the 7th century AD and consists of a series of inscriptions in honor of the contemporary ruler. Die Tortuguero werf, wat lê in die suidelike Tabasco, Mexico, dateer uit die 7de eeu nC en bestaan uit 'n reeks van inskripsies ter ere van die huidige heerser. One inscription, known as Tortuguero Monument 6, is generally agreed among Mayanists to refer to b'ak'tun 13. Een opskrif, bekend as Tortuguero Monument 6 is, is algemeen onder Mayanists ooreengekom om te verwys na b'ak'tun 13. It has been partially defaced; Mark Van Stone has given the most complete translation: Dit het gedeeltelik geskend is; Mark Van Steen het die mees volledige vertaling:

Very little is known about the god (or gods) Bolon Yookte' K'uh. Baie min is bekend oor die god (of gode) Bolon Yookte 'K'uh. Possible translations of his or their name include "nine support [gods]", "Many‐Strides God", "Nine‐Dog Tree", or "Many‐Root Tree". Moontlike vertalings van sy of haar naam sluit in "nege ondersteuning [gode]", "Baie-Strides God", "Nege-Hond Boom", of "Baie-Root boom". He appears in other inscriptions as a god of war, conflict, and the underworld, though Markus Eberl and Christian Prager believe that the Tortuguero inscription parallels the typical Maya ruler's pronouncement of a future dedicatory celebration. Hy verskyn in ander inskripsies as 'n god van oorlog, konflik, en die doderyk, al Markus Eberl en Christelike Prager glo dat die opskrif Tortuguero loop parallel met die tipiese Maya se uitspraak owerste van' n toekomstige opdrag fees. No illustrations of Bolon Yookte' exist, though dozens of other gods' images are known. Geen illustrasies van Bolon Yookte 'bestaan nie, maar baie ander gode' beelde is bekend.

Chilam Balam Chilam Balam

The Chilam Balam are a group of post-conquest Mayan prophetic histories transcribed in a modified form of the Spanish alphabet. Die Chilam Balam is 'n groep van die post-verowering Maya profetiese geskiedenis getranskribeerde in' n gewysigde vorm van die Spaanse alfabet. Their authorship is ascribed to a chilam balam , or jaguar prophet. Hulle outeurskap word toegeskryf aan 'n chilam Balam, of jaguar profeet. The Chilam Balam of Tizimin has been translated four times in the 20th century, with many disputes over the meaning of its passages. Die Chilam Balam van Tizimín vertaal is vier keer in die 20ste eeu, met baie geskille oor die betekenis van sy gange. One passage in particular is relevant to the interpretation of the 13th b'ak'tun : Een passasie in die besonder relevant is vir die interpretasie van die 13de b'ak'tun:

Maud Worcester Makemson, an archaeoastronomer, believed that this line referred to the "tremendously important event of the arrival of 13.0.0.0.0 4 Ahau 3 Kankin in the not too distant future", Her translation of the line, runs: Maud Makemson Worcester, 'n archaeoastronomer, het geglo dat hierdie reël verwys na die "geweldig belangrike gebeurtenis van die aankoms van 13.0.0.0.0 4 Ahau 3 Kankin in die nie te verre toekoms", haar vertaling van die lyn, loop:

Her version of the text continues, "Then the god will come to visit his little ones. Perhaps 'After Death' will be the subject of his discourse." Haar weergawe van die teks gaan voort, "Dan sal die god kleintjies om te besoek sy.. Dalk is 'Na die dood' sy sal wees om die onderwerp van die gesprek" Makemson was still relying on her own dating of 13.0.0.0.0 to 1752 and therefore the "not too distant future" in her annotations meant a few years after the scribe in Tizimin recorded his Chilam Balam. Makemson was nog vertrou op haar eie datering van 13.0.0.0.0 na 1752 en daarom is die "nie te verre toekoms" in haar notas bedoel om 'n paar jaar na die skrywer in sy Chilam Tizimín Balam aangeteken. The more recent translation of Munro S. Edmonson does not support this reading; he considers the Long Count almost entirely absent from the book, since the 360-day tun been supplanted in the 1750s by a 365-day Christian year, and a 24-round may system was being implemented. Die meer onlangse vertaling van Munro S. Edmonson ondersteun nie hierdie lesing, hy van mening dat die Lang byna heeltemal afwesig graaf uit die boek, aangesien die 360-dag TUN verdring is in die 1750's deur 'n 365-dag Christen-jaar, en' n 24 - deur mag stelsel is geïmplementeer word. He translates the line as follows: Hy vertaal die lyn as volg:

Other Chilam Balam books contain references to the 13th b'ak'tun, but it is unclear if these are in the past or future; for example, oxhun bakam u katunil (thirteen bakam of k'atuns) in the Chilam Balam of Chumayel. Ander Chilam Balam boeke bevat verwysings na die 13de b'ak'tun, maar dit is onduidelik of dit in die verlede of die toekoms, byvoorbeeld, oxhun bakam jy katunil (dertien bakam van k'atuns) in die Chilam Balam van Chumayel.

New Age beliefs New Age geloof

Many New Age thinkers believe that the ending of this cycle will correspond to a global "consciousness shift". Baie New Age denkers is van mening dat die einde van hierdie siklus sal stem ooreen met 'n globale "bewussyn verskuiwing". Established themes found in 2012 literature include "suspicion towards mainstream Western culture", the idea of spiritual evolution, and the possibility of leading the world into the New Age, by individual example or by a group's joined consciousness. Gestig in 2012 gevind temas literatuur insluit "vermoed die rigting van die hoofstroom Westerse kultuur", die gedagte van geestelike evolusie, en die moontlikheid van die leiding van die wêreld in die New Age, deur individuele voorbeeld of deur 'n groep aangesluit bewussyn. The general intent of this literature is not to warn of impending doom but "to foster counter-cultural sympathies and eventually socio-political and 'spiritual' activism". Die algemene strekking van hierdie literatuur is nie te waarsku van die nader en straf, maar "aktivisme" te bevorder teen-kulturele simpatie en uiteindelik sosio-politieke en "geestelike". Aveni, who has studied New Age and SETI communities, describes 2012 narratives as the product of a "disconnected" society: "Unable to find spiritual answers to life's big questions within ourselves, we turn outward to imagined entities that lie far off in space or time—entities that just might be in possession of superior knowledge." Aveni, wat studeer New Age en SETI gemeenskappe, beskryf 2012 verhale as die produk van 'n "ontkoppel" samelewing: "Kan nie in onsself te vind geestelike antwoorde op die lewe se groot vrae, ons wend ons na buite te dink entiteite wat lê ver in die ruimte of tyd-entiteite wat net kan wees wat in besit van superieure kennis. "

In 1975, b'ak'tun 13 became the subject of speculation by several New Age authors. In 1975, b'ak'tun 13 geword het die onderwerp van spekulasie deur verskeie New Age skrywers. In his book Mexico Mystique: The Coming Sixth Age of Consciousness , Frank Waters tied Coe's December 24, 2011 date to astrology and the prophecies of the Hopi, while both José Argüelles and Terence McKenna (in their books The Transformative Vision The Invisible Landscape respectively) discussed the significance of the year 2012, but not a specific day. In sy boek Mexico Mystique: Die inkomende sesde Ouderdom van bewussyn, Frank Waters vasgebind Coe se 24 Desember 2011 datum tot astrologie en die profesieë van die Hopi, terwyl beide José Arguelles en Terence McKenna (in hul boeke Die transformerende Visie Die Onsigbare Landskap onderskeidelik) bespreek die betekenis van die jaar 2012, maar nie 'n spesifieke dag. In 1987, the year in which he held the Harmonic Convergence event, Arguelles settled on the date of December 21 in his book The Mayan Factor: Path Beyond Technology , in which he claimed on that date the Earth would pass through a great "beam" from the centre of the Galaxy, and that the Maya aligned their calendar in anticipation of that event. and In 1987, die jaar waarin hy die Harmonic Convergence gehou geval, Arguelles gevestig op die datum van Desember 21 in sy boek The Mayan Factor: Pad Beyond Tegnologie, waarin hy beweer dat op daardie datum die aarde sou gaan deur 'n groot "beam" vanaf die middelpunt van die melkweg, en dat die Maya kalender in lyn hul in afwagting van die gebeurtenis. en

Galactic alignment Galactic belyning

In the mid-1990s, John Major Jenkins asserted that the ancient Maya intended to tie the end of their calendar to the winter solstice in 2012, which falls on December 21. In die middel-1990's, John Major Jenkins beweer dat die Maya kalender bedoel om hulle te bind aan die einde van die winter solstice in 2012, wat val op Desember 21. This date was in line with an idea he terms the galactic alignment . Hierdie datum is in lyn met 'n idee dat hy ingevolge die galaktiese belyning.

In the Solar System, the planets and the Sun share roughly the same plane of orbit, known as the plane of the ecliptic. In die sonnestelsel, die planete en die son deel min of meer dieselfde vlak van die baan, bekend as die vlak van die sonnebaan. From our perspective on Earth, the ecliptic is the path taken by the Sun across the sky over the course of the year. Vanuit ons perspektief op Aarde, die sonnebaan is die pad wat deur die son in die lug in die loop van die jaar. The 12 constellations which line the ecliptic are known as the zodiac and, through the year, the Sun passes through each constellation in turn. Die 12 konstellasies wat die sonnebaan diereriem lyn die is bekend as en, deur middel van die jaar, die son gaan deur elke sterrebeeld in die beurt. Additionally, over time, the Sun's annual passage appears to recede counterclockwise by one degree every 72 years. Verder, met verloop van tyd, die Son se jaarlikse passasie blyk te verdwyn teen die klok deur een graad elke 72 jaar. This movement is attributed to a slight wobble in the Earth's axis as it spins. Hierdie beweging word toegeskryf aan 'n klein slinger in die aarde se as as dit werk. As a result, approximately every 2160 years, the constellation visible on the early morning of the spring equinox changes. As gevolg hiervan, ongeveer elke 2160 jaar, die konstellasie sigbaar op die vroeë oggend van die lente equinox verander. In Western astrological traditions, this signals the end of one astrological age (currently the Age of Pisces) and the beginning of another (Age of Aquarius). In Wes-astrologiese tradisies, beteken dit die einde van 'n astrologiese ouderdom (tans die Age of Pisces) en die begin van' n ander (Age of Aquarius). Over the course of 26,000 years, the precession of the equinoxes makes one full circuit around the ecliptic. In die loop van 26.000 jaar, die voorrang van die equinoxen maak 'n volle baan om die sonnebaan.

Just as the spring equinox in the northern hemisphere is currently in the constellation of Pisces, so the winter solstice is currently in the constellation of Sagittarius, which is the zodiacal constellation intersected by the galactic equator. Net soos die lente equinox in die noordelike halfrond is tans in die konstellasie van Pisces, sodat die winter solstice tans in die sterrebeeld van Sagittarius, wat is die sterrebeeld zodiakaal gesny deur die galaktiese ewenaar. Every year for the last 1000 years or so, on the winter solstice, the Earth, Sun and the galactic equator come into alignment, and every year, precession pushes the Sun's position a little way further through the Milky Way's band. Elke jaar word vir die laaste 1000 jaar of so, oor die winter solstice, die Aarde, Son en die galaktiese ewenaar in aanpassing kom, en elke jaar, precessie stoot die Son se posisie 'n entjie verder deur die Melkweg se orkes.

Jenkins suggests that the Maya based their calendar on observations of the Great Rift, a band of dark dust clouds in the Milky Way, which the Maya called the Xibalba be or "Black Road." Jenkins dui daarop dat die Maya kalender gebaseer op waarnemings hulle van die Groot Kloof, 'n band van donker wolke stof in die Melkweg, wat deur die Maya genoem Xibalba of "swart pad." Jenkins claims that the Maya were aware of where the ecliptic intersected the Black Road and gave this position in the sky a special significance in their cosmology. Jenkins beweer dat die Maya was bewus van waar die sonnebaan gesny die swart pad en het hierdie posisie in die lug 'n spesiale betekenis in hul kosmologie. According to the hypothesis, the Sun precisely aligns with this intersection point at the winter solstice of 2012. Volgens die hipotese, die son lijnt presies met hierdie kruising punt op die Winter-sonstilstand van 2012. Jenkins claimed that the classical Mayans anticipated this conjunction and celebrated it as the harbinger of a profound spiritual transition for mankind. Jenkins het beweer dat die klassieke Maya's saam en verwag dit gevier as die voorloper van 'n diep geestelike oorgang vir die mensdom. New Age proponents of the galactic alignment hypothesis argue that, just as astrology uses the positions of stars and planets to make claims of future events, the Mayans plotted their calendars with the objective of preparing for significant world events. New Age voorstanders van die galaktiese belyning hipotese voer aan dat, net soos astrologie gebruik maak van die posisies van sterre en planete toekomstige gebeure te maak eise van, die Maya's geplot hulle agenda met die doel van die voorbereiding vir die belangrike gebeure in die wêreld. Jenkins attributes the insights of ancient Maya shamans about the galactic center to their use of psilocybin mushrooms, psychoactive toads, and other psychedelics. Jenkins kenmerke van die insigte van die ou Maya Shamans oor die galaktiese middelpunt met hul gebruik van psilocybin sampioene psycho paddas en ander psychedelica. Jenkins also associates the Xibalba be with a "world tree", drawing on studies of contemporary (not ancient) Maya cosmology. Jenkins ook mense wat deur die Xibalba word met 'n "wêreld boom", op grond van studies van die huidige (nie ou) Maya kosmologie.

Astronomers argue that the galactic equator is an entirely arbitrary line, and can never be precisely determined because it is impossible to say exactly where the Milky Way begins or ends. Sterrekundiges beweer dat die galaktiese ewenaar is 'n heeltemal arbitrêre reël, en kan nooit bepaal presies te wees, want dit is onmoontlik om te sê presies waar die Melkweg begin of eindig. Jenkins claims he drew his conclusions about the location of the galactic equator from observations taken at above 11,000 feet, which is higher than any of the Maya lived. Jenkins eise trek hy sy gevolgtrekkings te maak oor die ligging van die galaktiese ewenaar uit die waarnemings wat by bogenoemde 11.000 voete, wat hoër is as enige van die Maya het. Furthermore, the precessional alignment of the Sun with any single point is not exclusive to a specific year, but takes place over a 36-year period, corresponding to its diameter. Verder het die precessional belyning van die son het hy met 'n enkele punt is nie die eksklusiewe na' n spesifieke jaar, maar vind plaas oor 'n 36-jaar tydperk, wat ooreenstem met sy deursnee. Jenkins himself notes that, even given his determined location for the line of the galactic equator, its most precise convergence with the centre of the Sun already occurred in 1998. Jenkins hom dui daarop dat, selfs al kry sy bepaal plek vir die reël van die galaktiese ewenaar, die mees akkurate konvergensie by die kern van die son reeds in 1998 plaasgevind het.

Some Maya scholars, such as Barbara MacLeod, Michael Grofe, Eva Hunt, Gordon Brotherston, and Anthony Aveni, have suggested that some Mayan holy dates were timed to precessional cycles, but scholarly opinion on the subject remains divided. Sommige geleerdes Maya, soos Barbara MacLeod, Michael Grofe, Eva Hunt, Gordon Brotherston, en Anthony Aveni, het voorgestel dat sommige Maya heilige datums is 'n timeout te precessional siklusse, maar wetenskaplike mening oor die onderwerp bly verdeel. There is also little evidence, archaeological or historical, that the Maya placed any importance on solstices or equinoxes. Daar is ook min bewyse, argeologiese of historiese, dat die Maya geplaas om die belangrikheid van seizoenen of equinoxen. It is possible that early Mesoamericans had an emphasis on solstices which was later forgotten, but this is also a disputed issue among Mayanists. Dit is moontlik dat die vroeë Mesoamericans het 'n klem op seizoenen wat later vergeet, maar dit is ook' n omstrede kwessie onder Mayanists. The start date of the Long Count is not astronomically significant. Die aanvang van die datum van die Lang graaf is nie waarbinne belangrik.

Timewave zero and the I Ching Timewave nul en die I Ching

"Timewave zero" is a numerological formula that purports to calculate the ebb and flow of "novelty", defined as increase in the universe's interconnectedness, or organised complexity, over time. "Timewave nul" is 'n formule wat voorgee numerological die eb en vloei te bereken van die "nuwigheid", gedefinieer as toename in die heelal se onderlinge, of georganiseerde kompleksiteit, met verloop van tyd. According to Terence McKenna, who conceived the idea over several years in the early-mid 1970s while using psilocybin mushrooms and DMT, the universe has a teleological attractor at the end of time that increases interconnectedness, eventually reaching a singularity of infinite complexity in 2012, at which point anything and everything imaginable will occur simultaneously. Volgens Terence McKenna, wat begin om die idee oor 'n aantal jare in die vroeë-middel 1970s tydens die gebruik van psilocybin sampioene en DMT, die heelal het' n teleo logiese aansporing aan die einde van die tyd dat die stygings onderlinge, uiteindelik tot 'n singulariteit van oneindige kompleksiteit in 2012, op watter punt van alles en nog denkbare sal gelyktydig voorkom.

McKenna expressed "novelty" in a computer program, which purportedly produces a waveform known as timewave zero or the timewave . McKenna uitdrukking "iets nuuts" in 'n rekenaar program, wat na bewering veroorsaak' n golfvorm timewave bekend as timewave nul of die. Based on McKenna's interpretation of the King Wen sequence of the I Ching, the graph appears to show great periods of novelty corresponding with major shifts in humanity's biological and cultural evolution. Op grond van McKenna se interpretasie van die Koning Wen volgorde van die I Ching, die grafiek verskyn kulturele ontwikkeling te toon groot tydperke van iets nuuts wat ooreenstem met groot verskuiwings in die mensdom se biologiese en. He believed the events of any given time are recursively related to the events of other times, and chose the atomic bombing of Hiroshima as the basis for calculating his end date in November 2012. Hy het geglo die gebeure van enige gegewe tyd is herhaaldelik met betrekking tot die gebeure van die vorige kere, en verkies die atoom-bombardement op Hirosjima as basis vir die berekening van sy einde datum in November 2012. When he later discovered this date's proximity to the end of the 13 ^th b'ak'tun on the Maya calendar, he revised his hypothesis so that the two dates matched. Wanneer hy later ontdek hierdie datum se nabyheid aan die einde van die 13 ^ste b'ak'tun op die Maya kalender, het hy sy hipotese hersien sodat die twee datums ooreenstem.

The first edition of The Invisible Landscape refers to 2012 (as the year, not a specific day) only twice. Die eerste uitgawe van The Invisible landskap verwys na 2012 (soos die jaar, nie 'n spesifieke dag) nog net twee keer. McKenna originally considered it an incidental observation that his and José Argüelles dates matched, a sign of the end date "being programmed into our unconscious". McKenna oorspronklik van mening dat dit 'n toevallige opmerking dat sy en José Arguelles datums gekoppel,' n teken van die einde datum "word in ons bewustelose geprogrammeerde". It was only in 1983, with the publication of Sharer's revised table of date correlations in the 4 ^th edition of Morley's The Ancient Maya, that each became convinced that December 21, 2012 had significant meaning. Dit was eers in 1983, met die publikasie van deler se hersiene tafel van die datum korrelasies in die 4 ^e uitgawe van Morley se Die Ou Maya, dat elkeen glo dat hy 21 Desember 2012 het belangrike betekenis. McKenna subsequently peppered this specific date throughout the second, 1993 edition of The Invisible Landscape. McKenna dan hierdie spesifieke datum peper in die tweede, 1993 uitgawe van The Invisible Landskap.

Popularization Popularization

In 2006, author Daniel Pinchbeck popularised New Age concepts about this date in his book 2012: The Return of Quetzalcoatl , linking it to beliefs about crop circles, alien abduction, and personal revelations based on the use of entheogens and mediumship. In 2006, skrywer Daniel Pinch Beck gewild New Age konsepte oor die datum in sy boek 2012: Die Terugkeer van Quetzalcoatl, dit te koppel aan oortuigings o