Section 6: The Impossible Disconnectedness of the Popol Vuh & the Scriptures — The Physics of Spirit — Chapter Six
By Matthew Mossotti
The Popol Vuh is the sacred text of the ancient Quiché Maya, the indigenous culture of the Guatemalan region who furnished the richest mythological legacy of all the Native American peoples. From even a glossary reading, the striking conformity of the Genesis texts of the Popul Vuh and the Scriptures cannot be unseen once seen, with the waters, the wind or Spirit, and the word bursting forth from the stillness of the void to correlate the phenomenology of light and life. The special correspondences between the creation myth in the Popul Vuh and Genesis merit special attention with note of the scientific revelations of the space-time waters. As will be observed, the fundamental postulations of the sacred text of the ancient Quiché Maya that harmoniously echo the truths posited in the melody of Genesis likewise harmonize with the assertions of the theory-tale of contemporary physics — i.e. the narrative wherein absolute somethingness emerged from absolute nothingness in a stilled void to motivate the waters of space-time in which the material energies of the celestial enterprise were formed. The following passage from the Popol Vuh is excerpted from Part I, Chapter I of the Popul Vuh, from the translation of Adrián Recinos):
- “The face of the earth had not appeared. There was only the calm sea and the great expanse of the heavens. There was nothing brought together, nothing which could make a noise, nor anything which might move, or tremble, or make a noise in the heavens. There was nothing standing; only the calm water, the placid sea, alone and tranquil. Nothing existed. There was only immobility and silence in the darkness… In this manner the heavens existed and also the Heart of Heaven, which is the name of God, and thus He is called… Then came the Word… Thus, it was arranged in the darkness and in the night by the Heart of Heaven Who is called Huracán.
o The word “Hurricane” derives from this name, “Huracán” — i.e. forceful wind. Hence, Huracán corresponds to the hovering Spirit of the second verse of the first Chapter of Genesis that “churned the waters.”
The first is called Calculhá Huracán (the Wind). The second is Chipi- Calculhá (the Lightning). The third is Raxa-Calculhá (the Thunder). And these three are the Heart of Heaven
o Candidly, these three deities of the Popul Vuh correspond to the Holy Trinity: the wind to the Holy Spirit, the lightning to Son Who is the Light of the world, the Father Whose thunderous voice spoke the cosmos into existence.
Then they conferred about light and life… “Thus, let it be done! Let the emptiness be filled! Let the water recede and make a space in which the earth can appear and become solid; let it be done.” Thus, they spoke. “Let there be light, let there be dawn on the sky and on the earth”… So they spoke. Then the earth was created by them. So it was, in truth, that they created the earth. “Earth!” they said, and instantly it was made. Like the mist, like a cloud, and like a cloud of dust was the creation, when the mountains emerged out from within the waters.”
In the above-handled second verse of Genesis, keeping with the position that the “waters” represent the energetic space-time substance, the Spirit of God motivated the sea of space-time from over the abyss (the singularity of darkness, emptiness, and formlessness) to bring light to the darkness, mass to the matter, and order to the chaos. The above-mentioned phonetic connection between the Hebrew word for water, “מַיִם/mayim,” and the Hebrew word for heavens, “שָׁמַיִם /sha-mayim,” etymologically situates the idea of water into the idea of the same fluidic substance of the celestial ocean currents which carry the stars along in their courses. The psalmist straightforwardly stated that the creation of the cosmic infrastructure (sha-mayim) and the stars within it are a function of the Creator’s formational possession of the waters (mayim): “By the word of the Lord the heavens were made, and by the breath of His mouth all their host. He gathers the waters of the sea as a heap; He puts the deeps in storehouses (Psalm 33:6–7).” Relating back to these waters of Genesis and describing their motion as carrying an activating logical sequence that manifested material energy itself, the poignant verse from Peter which describes the emergence of the material order articulates the ancient understanding that matter came out from within the waters of space-time. Peter conveyed that the formal organization of the matter energies which compose the present cosmological order proceed out from the space-time waters by the direction of the Logos: “The heavens existed long ago, earth having been composed out from water and through water by the Logos of God (2 Peter 3:5).” Of this same Logos, John wrote that “All things were made through Him, and without Him was nothing was made that has been made (John 1:3).” The Spirit of God is elsewhere attributed as carrying a creational effect to matter: “You send forth Your Spirit, they are created; And You renew the face of the earth (Psalm 104:30).” Returning to the account of the Popul Vuh, as it relates to the Logos-transmission by way of “wind-moved water” to orchestrate the material energies of the galactic iteration, the old myth of the Quiché Maya which has been cited above accords with both Genesis and Peter: “There was nothing standing; only the calm water, the placid sea, alone and tranquil. Nothing existed. There was only immobility and silence in the darkness… Then came the Word (Logos)… Thus it was arranged in the darkness and in the night by the Heart of Heaven Who is called Huracán (the Spirit)… the mountains emerged out from within the waters.” According to the Scriptures, the waters of space-time have their inspired motion from the Spirit of God and this motion is a formal expression of “the Logic of God” (τοῦ Θεοῦ λόγῳ | tou Theou logo) through which the whole cosmological order has been given its motivationally ordered life. Carried along in the waters of space-time, this gravitational force expresses the Logos to bring light to the darkness, mass to the matter, and order to the chaos.
The space-time waters which are moved by the Spirit of God act as the carrier substance that expresses the ideational force of the same Logos in Whom, according to John, “was life, and the life was the light of men (John 1:4).” Thus, per the Scriptures, this Logos expressed through the motive force of the ocean of space-time which orders the entire galactic iteration to light and life then also brings the same living photoelectrical interface with the space-time waters to human souls. This same photoelectric interface with the waters will be shown to be the only viable theorization on the causal sourcing of the life-force which powers the animated life of terrestrial creatures. The physics of the Scriptures unite the motive waters of space-time to the gravitational ordering of the cosmos through which light is made to shine and life is transmitted to material energies which compose the bodies of organic creatures, correlating that mysterious life-force commonly called “spirit” to the force-carrier substance of the “waters.” As Dante phrased this ontologically causal sourcing of motion in the celestials and biological bodies as the means by which the government of motion resides within the very substance of the heavens: “Iddio cominciò lo mondo e spezialmente lo movimento del cielo, lo quale tutte le cose genera e dal quale ogni movimento è principiato e mosso | God created the universe and especially the movement of the heavens which generates all things and from which every other movement takes its origin and its impetus (Convivio, Trattato III, Capitolo IV, v.15).” Subsequently in the same Capitolo, Dante mentioned a Proverb of Wisdom by Solomon, one which many theologians attribute as being a First-Person voicing of the Formal Cause of the Logos. In these verses, the “sea” is situated between the “locked abyss” and the “earth,” further indicating that the physics of the Scriptures strive within the lexicological limitations of the ancient language to describe a cosmological structuring in which hell remains locked underneath the strengthened display of reality given to projected material energies by ocean of space-time, the waters of which are displaced by Earth, and hence given their limits by the foundational matter of planet: “When He [God] established the heavens, I [Logos] was there; when He decreed a vault on the face of the abyss, when He gave strength to the skies above, when He fixed the fountains of the abyss, when He assigned to the sea its limit, so that the waters might not transgress His command, when He marked out the foundations of the earth, then I was beside Him, like a Master Workman… (Proverbs 8:27–30).”
Looking for more to read? Check out the previous section The Living Motion in the Waters of Space-Time: The “Confluence” or start at the beginning of this chapter with Mythos & Scientific Inquiry in the Human Experiment, read all of the released sections from Chapter VI: The Physics of Spirit — the Life Force in the Waters of Space-Time sequentially, learn more about Matthew Mossotti’s philosophical masterpiece Physics of Spirit: On The Phenomenology of Heaven & Hell, or explore SpeciMen Trilogy and download Episode Zero: The Meraviglia Revelation, the 40 page prequel to the 440 page Epic, for free.
