Five films · Viewer's Guide
How do the ideas of José Argueles become a reason to live the day more carefully, create images and preserve knowledge? Here are guidelines for viewing and the way to the primary sources.
Three different ways of counting
Mayan calendar traditions continue in living communities. The modern Dreamspell system appeals to their numerical motives, but has its own history and authorship. This distinction helps to read both traditions respectfully. Museum context · History of the movement
In the cart, numbers from 1 to 13 are combined with twenty names of days. 260 positions are also the size of the Dreamspell cycle. Coincidence does not make systems identical.
Thirteen equal periods and an extra day. This is a separate annual scheme; leap year rules are considered separately.
Another structure is the 365-day year in the Mayan calendar tradition. It is different from the grid "13 moons".
Lunar phases recur approximately every 29.5 days. The 28-day period is a chosen calendar measure, not the exact interval between new moons. NASA astronomical reference
The first film
How to distinguish a busy day from a busy one?
Argueles has 13:20, the language of thirteen tones and twenty seals. The name "frequency of time" belongs to his philosophy; it is not a measurement in the Hertz. The film offers to move from the account to your own observation.
Write down one moment that made the day significant. What happened, what did you feel and what action do you want to continue?
The second film
What form of schedule helps to see the whole?
Equal blocks can become a convenient framework for a creative project. In the film, we try to plan four weeks of work and at the same time observe the real moon.
Draw 28 cells for a small business: family story, drawing or research at home. Separately mark today's date and the visible phase of the moon.
Film Three
How does a symbol become a question, not a sentence?
The foundation presents the story of Dreamspell as a psychomyth — a narrative in images. The project took shape in 1991. Its modern symbolic system is important to distinguish from the historical calendars and current practices of the Maya peoples.
Choose an ordinary object. Divide the record into three parts: what is literally in front of you; what associations arise; what action your image suggests.
03 · Dreamspell Genesis08 · Living Maya traditions10 · Project dates
Film Four
Who owns the rhythm of our day?
The book considers the calendar as a means of organizing society. We develop this question through everyday experience: when does the schedule help people to agree, and when does it require revision?
Watch for an hour to shift your attention. Select one small change and check if it has become easier to do important things.
Film Five
What will the next person get from our knowledge?
The noosphere here is a spiritual image, not a proven telepathic connection. The film translates a conversation about shared memory into an accessible action: saving the material so that another person understands its origin.
Sign one photo or record: who created it, where and when, what is known exactly, what remains of the assumption and whether it can be distributed.
Read more
For the series, fragments of official publications listed below are studied, and for the historical and astronomical context, the museum materials and NASA are studied. Having a complete book on the link does not mean that it has been read in its entirety. Page numbers are given separately for each publication.
The basis of the system is 13:20 and the calendar is 13 moons.
Studied PDF-page 2–16 from 41: Values 13 and 20 — with. 6; calendar scheme - s. 8–11; 364 day and additional day - c. 16. The page starts with the cover.
https://www.lawoftime.org/pdfs/ThirteenMoonsinMotion.pdfTime as Art: A Philosophical Proposal.
The introduction and beginning of the first meditation: PDF with. 3, 5–11 from 544. Formula T(E) = ART — PDF with. 6–7, internal numbering with. 2–3.
https://lawoftime.org/wp-content/uploads/28-Meditations-on-the-Law-of-Time.pdfGenre Dreamspell and the device of a symbolic journey.
The published sections are studied: introductory paragraph, Genesis, The Gift and Castle Genesis Index. The generic definition is given at the beginning of the page.
https://www.lawoftime.org/timeshipearth/dreamspell.htmlCalendar and organization of life together.
The entire official publishing excerpt of Chapter VI in the Excerpt section has been studied. The full book of 288 pages has not been read.
https://www.simonandschuster.com/books/Time-and-the-Technosphere/Jose-Arguelles/9781591438731Additional material on the method of comparisons in Arguelles.
One graphic sheet of Thirteen Baktun Wave Harmonic of History has been studied. Below is the source: Chapter 5, p. 116–117 of The Mayan Factor. The full book has not been read.
https://www.lawoftime.org/pdfs/13Baktuns.pdf?dl=1The reader's practice and the image of the noosphere.
Studied with. 5–10, 15–16, 33–36, 39, 53–55 from 101 pages of the workbook. Main supports: introduction with. 7–8; chapter 2, Exercise 2, with. 16; chapter 10, exercises 1–2, with. 53–54. PDF-number coincides with the printed one. This is a notebook for the first volume, not the full volume of the Chronicle.
https://www.lawoftime.org/pdfs/CHV1-Workbook.pdfThe author’s image of planetary intelligence.
The Foundation has studied a passage about the noosphere from Time and the Technosphere. This is the same book as source 04, not a separate independent confirmation.
https://www.lawoftime.org/noosphere/nooarticles/the-noosphere-rainbow-brain-of-timeship-earth.htmlHistorical and modern context of the Mayan calendars.
The sections Haab, Tzolk’in / Chol Q’ij and Calendar Round of the Living Maya Time museum project of the Smithsonian Institution’s National Museum of American Indians have been studied.
https://maya.nmai.si.edu/calendar/calendar-systemDuration of the lunar cycle.
The section Moon in Motion is studied: the difference between the rotation relative to the stars and the return to the same lunar phase.
https://science.nasa.gov/moon/moon-phases/Modern history of movement.
Chronology records for the years 1989–1991 on the Foundation for the Law of Time website have been studied. This is the movement’s own history, helping to establish the dates of its projects.
https://lawoftime.org/history/