DOC80/9689 - Structure 5D-84 in the 'Lost World' (of Conan Doyle)
Fig. 23 in: HARRISON, Peter D. (1999). The Lords of Tikal. Rulers of an Ancient Maya City. Thames and Hudson Ltd., London. ISBN 0-500-05094-5
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Quadralectic Architecture - Marten Kuilman (2011) p. 162/163:
Peter D. HARRISON (1999) pointed in his book ‘The Lords of Tikal’ to the ancient history of the Mundo Perdidio Complex, with the emphasis on war (’Star Wars’) and battles. His approach is typical for the way archaeology can respond to popular demand. The so-called Hiatus, for instance, was a period of hundred-and-twenty-five years (AD 557 – AD 682) with little recorded history available ‘largely due to warfare between Tikal and its neighbours'. It marked, according to Harrison, the beginning of the Mayan ‘star wars’ or battles timed to astronomical events. He concluded that ‘the absence of surviving monuments and texts is assumed to be the result of domination or the intense conflict of the period’.
This conclusion must be amended from a quadralectic point of view. It is a given fact that most cultural entities are punctuated by struggles, wars and battles, which are typical for inter-human relationships. However, these times of heightened activity nearly always leave traces if not to say scars. War, by its very nature, is an expression of oppositional thinking and duality, resulting in material visibility: burned villages, dead people, destruction, but also a search for resources, inventions and new life. In fact, most history of the classical type is written along lines of wars and conflicts. These events seemed to be the stuff that really mattered in the confinement of lower division thinking.
The absence of recorded history does, in a classical approach, hardly point to people at war or under foreign occupation. A different solution is proposed here and is worth further study: people living during the Hiatus were totally at peace with their own personality, their government and their neighbours. There was no need to record a state of almost complete material and spiritual well-being. Life is taken as it is, in a state known by the philosophical Taoists as wei-wu-wei. This notion can be translated as ‘the action of nonaction’ or ‘act without doing’ (Stephen Mitchell). The paradox - as mentioned in the opening words of Chapter 63 of the Tao Te Ching - is central in Taoism and only second in importance to the Tao itself (David LOY, 1988; p. 97).
The Mayans might have found this state of mind in their tetradic thinking, occupying themselves with the meaning of life on a supra-material level. They did not leave visible traces for the fact-hungry archaeologists of the nineteenth and twentieth century. The ‘collapse’ of the southern Mayan area at the end of the nine-century AD, including such cities as Palenque, Tikal and Copan could be explained in the same way. Researchers looked for great acts of nature, disease, soil exhaustion or any sort of internal trouble, but could not come up with a convincing argument. Maybe the reason of the ‘decline’ was the absorption of the people with matters that did not translate into visible visibility.
This fading-away is not as heroic as a gigantic battle or an act of nature of the Pompeii-type, but cannot be excluded. The waning visibility of the southern cities within the context of a (quadralectic) communication is worth a closer look, assuming that the CF-graph of the Meso American cultural period (p. 147) holds some truth.
The Hiatus (557 – 682) is situated at the Pivotal Point (650 AD). This point (PP) is often regarded – in lower division thinking - as a ‘midlife crisis’, where the oppositional character of a communication becomes (painfully) aware. The extreme ideas and facts of the past, present and future ‘fight’ for supremacy and existential questions can be asked. The four-fold mind reacts different. The Pivotal Point (PP), in the middle of the visibility period (X), loses its specific character as the whole of the communication cycle (V) is taken into account. The position within this wider context (10/16 or 5/8.V) is of no particular significance.
The ‘end’ of southern lowland cities towards the year 900 AD can be situated (in fig. 107) towards the middle of the fourth part of the Third Quadrant (of the Meso American cultural period). This stretch of time is in most communications an apogee of visibility, but also a time of distinct changes pursuant to an increased awareness. The approaching width of thinking (of the Fourth Quadrant) casts its shadow before. The southern cities might have opted out for further prominence. A modern approach to history suggests that this choice can be made in a fully voluntary way, leaving the struggle for survival and visibility to the more northern representatives of their civilization.
See also: quadralectics.wordpress.com/3-contemplation/3-2-temples/3...
DOC80/9689 - Structure 5D-84 in the 'Lost World' (of Conan Doyle)
Fig. 23 in: HARRISON, Peter D. (1999). The Lords of Tikal. Rulers of an Ancient Maya City. Thames and Hudson Ltd., London. ISBN 0-500-05094-5
---
Quadralectic Architecture - Marten Kuilman (2011) p. 162/163:
Peter D. HARRISON (1999) pointed in his book ‘The Lords of Tikal’ to the ancient history of the Mundo Perdidio Complex, with the emphasis on war (’Star Wars’) and battles. His approach is typical for the way archaeology can respond to popular demand. The so-called Hiatus, for instance, was a period of hundred-and-twenty-five years (AD 557 – AD 682) with little recorded history available ‘largely due to warfare between Tikal and its neighbours'. It marked, according to Harrison, the beginning of the Mayan ‘star wars’ or battles timed to astronomical events. He concluded that ‘the absence of surviving monuments and texts is assumed to be the result of domination or the intense conflict of the period’.
This conclusion must be amended from a quadralectic point of view. It is a given fact that most cultural entities are punctuated by struggles, wars and battles, which are typical for inter-human relationships. However, these times of heightened activity nearly always leave traces if not to say scars. War, by its very nature, is an expression of oppositional thinking and duality, resulting in material visibility: burned villages, dead people, destruction, but also a search for resources, inventions and new life. In fact, most history of the classical type is written along lines of wars and conflicts. These events seemed to be the stuff that really mattered in the confinement of lower division thinking.
The absence of recorded history does, in a classical approach, hardly point to people at war or under foreign occupation. A different solution is proposed here and is worth further study: people living during the Hiatus were totally at peace with their own personality, their government and their neighbours. There was no need to record a state of almost complete material and spiritual well-being. Life is taken as it is, in a state known by the philosophical Taoists as wei-wu-wei. This notion can be translated as ‘the action of nonaction’ or ‘act without doing’ (Stephen Mitchell). The paradox - as mentioned in the opening words of Chapter 63 of the Tao Te Ching - is central in Taoism and only second in importance to the Tao itself (David LOY, 1988; p. 97).
The Mayans might have found this state of mind in their tetradic thinking, occupying themselves with the meaning of life on a supra-material level. They did not leave visible traces for the fact-hungry archaeologists of the nineteenth and twentieth century. The ‘collapse’ of the southern Mayan area at the end of the nine-century AD, including such cities as Palenque, Tikal and Copan could be explained in the same way. Researchers looked for great acts of nature, disease, soil exhaustion or any sort of internal trouble, but could not come up with a convincing argument. Maybe the reason of the ‘decline’ was the absorption of the people with matters that did not translate into visible visibility.
This fading-away is not as heroic as a gigantic battle or an act of nature of the Pompeii-type, but cannot be excluded. The waning visibility of the southern cities within the context of a (quadralectic) communication is worth a closer look, assuming that the CF-graph of the Meso American cultural period (p. 147) holds some truth.
The Hiatus (557 – 682) is situated at the Pivotal Point (650 AD). This point (PP) is often regarded – in lower division thinking - as a ‘midlife crisis’, where the oppositional character of a communication becomes (painfully) aware. The extreme ideas and facts of the past, present and future ‘fight’ for supremacy and existential questions can be asked. The four-fold mind reacts different. The Pivotal Point (PP), in the middle of the visibility period (X), loses its specific character as the whole of the communication cycle (V) is taken into account. The position within this wider context (10/16 or 5/8.V) is of no particular significance.
The ‘end’ of southern lowland cities towards the year 900 AD can be situated (in fig. 107) towards the middle of the fourth part of the Third Quadrant (of the Meso American cultural period). This stretch of time is in most communications an apogee of visibility, but also a time of distinct changes pursuant to an increased awareness. The approaching width of thinking (of the Fourth Quadrant) casts its shadow before. The southern cities might have opted out for further prominence. A modern approach to history suggests that this choice can be made in a fully voluntary way, leaving the struggle for survival and visibility to the more northern representatives of their civilization.
See also: quadralectics.wordpress.com/3-contemplation/3-2-temples/3...