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The Secret Teachings of All Ages (Manly P. Hall) · 505 of 530

American Indian Symbolismh

In consternation, the princes of Xibalba then counseled together how they could destroy the intrepid neophytes and forthwith prepared for them the next ordeal. For their fourth test, the two brothers were made to enter the House of Cold, where they remained for an entire night. The princes of Xibalba considered the chill of the icy cavern to be unbearable and it is described as "the abode of the frozen winds of the North." Hunahpu and Xbalanque, however, protected themselves from the deadening influence of the frozen air by building fires of pine cones, whose warmth caused the spirit of cold to leave the cavern so that the youths were not dead but full of life when day dawned. Even greater than before was the amazement of the princes of Xibalba when Hunahpu and Xbalanque again entered the Hall of Assembly in the custody of their guardians. The fifth ordeal was also of a nocturnal nature. Hunahpu and Xbalanque were ushered into a great chamber which was immediately filled with ferocious tigers. Here they were forced to remain throughout the night. The young men tossed bones to the tigers, which they ground to pieces with their strong jaws. Gazing into the House of the Tigers, the princes of Xibalba beheld the animals chewing the bones and said one to the other: "They have at last learned (to know the power of Xibalba), and they have given themselves up to the beasts. " But when at dawn Hunahpu and Xbalanque emerged from the House of the Tigers unharmed, the Xibalbians cried: "Of what race are those?" for they could not understand how any man could escape the tigers' fury. Then the princes of Xibalba prepared for the two brothers a new ordeal. The sixth test consisted of remaining from sunset to sunrise in the House of Fire. Hunahpu and Xbalanque entered a large apartment arranged like a furnace. On every side the flames arose and the air was stifling; so great was the heat that those who entered this chamber could survive only a few moments. But at sunrise when the doors of the furnace were opened, Hunahpu and Xbalanque came forth unscorched by the fury of the flames. The princes of Xibalba, perceiving how the two intrepid youths had survived every ordeal prepared for their destruction, were filled with fear lest all the secrets of Xibalba should fall into the hands of Hunahpu and Xbalanque. So they prepared the last ordeal, an ordeal yet more terrible than any which had gone before, certain that the youths could not withstand this crucial test. The seventh ordeal took place in the House of the Bats. Here in a dark subterranean labyrinth lurked many strange and odious creatures of destruction. Huge bars fluttered dismally through the corridors and hung with folded wings from the carvings on the walls and ceilings. Here also dwelt Camazotz, the God of Bats, a hideous monster with the body of a man and the wings and head of a bat. Camazotz carried a great sword and, soaring through the gloom, decapitated with a single sweep of his blade any unwary wanderers seeking to find their way through the terror-filled chambers. Xbalanque passed successfully through this horrifying test, but Hunahpu, caught off his guard, was beheaded by Camazotz. MIDEWIWIN RECORD ON BIRCH BARK. Courtesy of Alice Palmer Henderson. The birch-bark roll is one of the most sacred possessions of an initiate of the Midewiwin, or Grand Medicine Society, of the Ojibwas.
Themes
Animismcosmology

The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. Distinct from monotheism (single transcendent God), pantheism (one underlying substance), and emanation_hierarchy (cascading single source); animism's signature is the plurality, locality, and embodied-in-landscape character of the divine.

The passage describes natural phenomena and creatures possessing inherent spirit or personality, such as the 'spirit of cold' and Camazotz the God of Bats.

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Archonscosmology

Malevolent planetary rulers or demiurgic powers that govern the material world and obstruct the soul's ascent.

The princes of Xibalba function as malevolent rulers of a lower realm who attempt to obstruct and destroy the heroes.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

The passage describes a series of trials designed to guide or test the soul's journey through the underworld.

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Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The text concludes by referencing sacred birch-bark rolls as possessions reserved for initiates of the Grand Medicine Society.

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Shamanic Journeypraxis

The living practitioner's deliberate trance-journey into spirit, underworld, or upper realms — Lemminkainen's descent into Tuoni and Wainamoinen's entry into Wipunen's body in the Kalevala, the Siberian shaman's drum-mediated travel, Inuit angakkuq's submarine journey to Sedna, classical katabasis as ritual technique. The practitioner returns with knowledge, songs, lost-words, or a recovered soul. Distinct from psychopomp_journey (which guides the *dead* soul through afterlife realms) and from spiritual_ascent (which is the soul's *upward* return to source); shamanic_journey is the *living* practitioner crossing into ordinarily-inaccessible domains as a worked technique.

Living heroes deliberately enter the underworld (Xibalba) to undergo trials in inaccessible domains.

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