Iconography of Tlaloc and Quetzalcoatl as a symbol of Venus ?

By Carl de Borhegyi

Above is a carved image of the Mesoamerican god Tlaloc as a symbol of Venus. Tlaloc bears the symbol of Venus around his trademark goggled eyes. The symbol which extends down between Tlaloc’s eyes creating Tlaloc’s twisted nose, is a reference I believe to the Aztec symbol Ollin, which means movement, and likely alludes to Venus’s movement in and out of the Underworld as both a Morning Star and Evening Star. On the right is a Classic period Maya bowl, (from the collection of the Milwaukee Public Museum) which I believe attempts to depict both Tlaloc and Quetzalcoatl as the planet Venus. It should be first noted that both Tlaloc and Quetzalcoatl shared the same temple at Teotihuacan. I believe that the artist who painted the bowl purposely designed the abstract image of a bird to encode an equally abstract image of the Mesoamerican gods Quetzalcoatl-Tlaloc merged together to represent the dualistic planet Venus, signifying divine Venus resurrection from the Underworld. The name Quetzalcoatl has been interpreted to mean “Precious twin,” indicating that the Morning Star and Evening Star are one and the same (Caso, 1958:.24; Duran:325).

The Venus symbol as I see it, is esoterically formed by the wings of the bird which partly surround two hook-shaped symbols creating the overall appearance of Tlaloc, only with Quetzalcoatl’s serpentine eyes, a clever artistic substitute for Tlaloc’s trademark goggle eyes. I interpret the tail of the bird to esoterically represent Tlaloc’s trademark handlebar mustache, and fangs which link Tlaloc to the Underworld and the Evening Star aspect of the planet Venus (compare with image of Tlaloc on the left). One last note, my research leads me to believe that the image on the right, of the bird elementsĀ  blended with the features of the gods Tlaloc and Quetzalcoatl, was encoded in the shape of the Fleur de lis symbol.
In my examination of pre-Columbian art I have discovered that the gods that appear to be linked to mushroom imagery are clearly linked to the planet Venus as both a Morning Star and Evening Star.

About deborhegyi
My research was inspired by a theory first proposed by my father, the late Maya archaeologist Dr. Stephan F. de Borhegyi, that hallucinogenic mushroom rituals were a central aspect of Maya religion. He based this theory on his identification of a mushroom stone cult that came into existence in the Guatemala Highlands and Pacific coastal area around 1000 B.C. along with a trophy head cult associated with human sacrifice and the Mesoamerican ballgame. My study, which is exclusively my own work, presents visual evidence that both the hallucinogenic Amanita muscaria mushroom and the Psilocybin mushroom were worshiped and venerated as gods in ancient Mesoamerica. These sacred mushrooms were so cleverly encoded in the religious art of the New World, "Hidden in Plain Sight" that prior to this study they virtually escaped detection. This online research study, "BREAKING THE MUSHROOM CODE" is an enormous document containing over 300 images, is presented in five parts at this time (the Home Page, Soma in the Americas, Part I and Part II, and 2012 Alert ). In the course of my study have found an abundance of archaeological evidence supporting the proposition that Mesoamerica, the high cultures of South America, and Easter Island shared, along with many other New World cultures, elements of a Pan American belief system so ancient that many of the ideas may have come from Asia to the New World with the first human settlers. I believe the key to this entire belief system lies, as proposed by R. Gordon Wasson, in early man's discovery of the mind-altering effects of various hallucinatory substances. The accidental ingestion of these hallucinogenic substances could very well have provided the spark that lifted the mind and imagination of these early humans above and beyond the mundane level of daily existence to contemplation of another reality. In summary, the encoded mushroom imagery occurred with such frequency and in such indisputably religious context that there can be no doubt as to their importance in the development and practice of indigenous religion.

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