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A Day As A Life: Meditations On Time, Memory, And Love

“Even a wounded world is feeding us. Even a wounded world holds us, giving us moments of wonder and joy. I choose joy over despair. Not because I have my head in the sand, but because joy is what the earth gives me daily and I must return the gift.”

Robin Wall Kimmerer, Braiding Sweetgrass

My mornings are very predictable. I wake up before sunrise even if I do not entirely want to. I claim to be a morning person but my body strongly resists the idea. In the last few years, getting out of bed has become literally painful with my limbs often disobeying my brain’s command for motion. As soon as my feet touch the floor, I feel like I’m on Jupiter carrying 500 pounds instead of just over 200 Earth pounds, a lesson teaching me that weight is just gravitational pull. And just as I have come to embody that weight is relative, I have learned that time is too. 

Maya cosmology has multiple temporalities with five ways to measure time. Each one is a cycle of various durations that all happen simultaneously, each one interacting with the other. There’s a deep teaching embedded in the cycles: separation is an illusion, and that every single action causes a ripple effect that changes reality in ways we might not be able to see or measure. The gentle caress of your fingers against the tassels of maize releases pollen into the wind and makes new life possible in maize silk nearby. Every action in the cosmic fabric is essential. We humans have just forgotten that we are not the center but a note in the harmony.

According to the Ajq’ijab, who have become my teachers in Iximuleuw, prayer and meditation are the same practice. It is pre-colonial and invites us to contemplate our connection to Creation and the Cosmos. While I do not believe that our ancestors need Western academic approval to be valid, in my journey, I have found a few studies that support this notion. 

A study titled “Similarities between Prehispanic Wisdom in Mesoamerica and the Philosophies of Asia,” by Dr. Víctor Kerber explores analogies between Mesoamerican cosmology and Eastern philosophies. The research highlights how concepts such as cyclical movement and permanent change are central to both the I-Ching and Mesoamerican thought. Further, Kerber suggests that since teachings from the I-Ching apply to meditation, it indicates that ancient Mesoamerican practices may have also included meditative elements.

Additionally, An Archaeology of the Senses: Perception and Cultural Expression in Ancient Mesoamerica by Stephen D. Houston and Karl A. Taube examines how the ancient Maya and other Mesoamerican peoples showed an intense interest in evoking the senses, especially hearing, sight, and smell. The authors suggest how sensory experiences were integral to rituals and daily life, which may have included meditative aspects.

As a reconnecting Indigenous person, several years ago I started to meditate as a daily ritual to connect me deeper with the energies related to one of the five cycles, the Cholq’ij. The Cholq’ij is a 260-day count used by my people that is based on 20 day-energies and 13 tonalities. This count is tied to human life, it symbolizes the nine months of human gestation, and serves as a spiritual guide to rituals, and how to live daily life. The Cholq’ij is a tool for understanding one’s life path, the natural rhythms of the earth, and cosmic forces that influence our lives. Through meditation, I have connected deeper with this cosmological view. It has taught me that every day—is a single cycle of one—where every action within the day alters the tapestry of reality. That reality is both shaping and being shaped by us. It is how I have come to understand that perhaps my clarity or compassion from meditation will later shape how I speak or show up for others, how I parent, or how I write. I say I but it’s not really me, it’s not really mariana. The I is a conduit channeling something much greater that we are all a part of.

So, every morning, I wake up before sunrise to meditate, against my body’s wishes. I light the altar candle and burn a single white sage leaf from my yard. I look at pictures of my grandparents, whom I barely knew. I put on my headphones, turn on some music, place myself on my meditation cushion, and let my body settle. This is my ritual to connect with the ancestral knowledge of Maya spirituality.  

When I first sit, I immediately notice how stiff I feel, how my left shoulder aches, and how I am always clenching my jaw. Focus, I think as I begin to tune into my breath:

in

out

in
out

rhythmic

my breath

is ocean waves

And then thoughts start to flood my mind: When is that report due? Palestinians are returning home only to find rubble and devastation. Child slave labor in the Congo. I am complicit. Indigenous children in cages at the U.S. border crying for their parents. I was an “anchor baby.” Two-spirit and transgender youth taking their own lives because they’re denied the medical care they need. Fish dying in the Coachella Valley. Fires in Southern California. Climate chaos. Death. War. Destruction. Oligarchs.

Breathe, mariana, I remind myself. Deep inhale. Exhale. I am still here. Lately, I have meditated with Bad Bunny playing because “DeBí TiRAR MáS FOtoS” was written for my grief, too.

It’s easy to feel small and powerless in the face of such immense suffering. The atrocities and pain of the world exist in juxtaposition to the stillness of my cushion. It hurts to observe what is. In these moments, I gravitate to the lessons of ceremony, ritual, and community. The gift of learning from ancestors, elders, teachers, family, and friends. Reconnecting with my ancestral roots. This path has given me so much.

One Day as One Life

Each day is one life. Life is not about the accumulation of days in a linear sense, but about how each morning is a new opportunity, a new birth. At night, when we drift into the dream realm, we experience a sort of death where we traverse the nine levels of Xibalba. Xibalba is the place of frights, the realm of trials and challenges, and there’s no guarantee we’ll return. The Popol Wuj reminds us every sunrise symbolizes the victory of the Hero Twins outsmarting the Lords of Xibalba. In other words, each time the sun rises, our next chance to live life rises, too.

When I sit on my cushion, I connect with the primordial energy of Imox—water, ocean, intuition—recognizing that my identity, “mariana,” is just a singular story and an illusion. By coming into silence, I see that life is so much bigger than my personal narrative or my daily aches and pains. Amid massive grief, I also experience being alive. I am safe, in a warm home surrounded by family (humans, cats, and plant relatives) with a body that still gets to run, swim, and lift weights. I get to do impermanent things. Like me. This realization invites gratitude, it invites me to recognize that each breath is a gift, each day a microcosm of existence. I get to be here, in this microcosm to make the small changes that bring liberation to the present. 

Layers of Memory

Mamí has dementia. This simple thought carries so many complex emotions within it, and they all rush in every time I say it. Dementia has its own cycles, repeating stories sometimes in contradictory ways. One version of a memory surfaces in one moment, and then a few minutes later, the same memory emerges slightly altered or sometimes vastly different. And yet, each time, it feels valid. Each iteration reveals a new detail or emotion.

This pattern serves as a reminder that time is not a neat, linear path. Instead, it spirals, offering us glimpses of our past, each time with a new perspective. When my daughter and I talk about Mamí’s dementia, we notice how multiple truths can co-exist. We can feel immense grief as we watch her slip away, while simultaneously reliving joyful moments with her in the present even as they evaporate. Those memories live in us, the vibrations of our laughter and tears will forever change the structure of the universe. This is how memory works for me now, I know somehow we are always entering each other’s timelines. Our memories are not in the past, they exist in their telling in the present as well.

Meditation has taught me the cyclical nature of time. That sense of time folding and unfolding on itself helps me sit with the daily grief and heartache of Mamí’s disappearing. She is dying. Her spirit slowly untethering from this reality. It reminds me of when you’re a kid with a helium-filled balloon and the string slips from your hands. You are painfully constrained, a helpless bystander witnessing it fly away into the distance. I can’t stop dementia but I can breathe into the spaciousness. I sit with each cycle of presence with Mamí as long as possible until the cycle restarts again. In the spaciousness of that present moment, I let immense love guide me toward acceptance of the inevitable truth that soon this moment of clarity will end. Today I allowed the tears to flow as I held her hand and caressed it. I told her how much I miss her constant presence. I acknowledged the immeasurable gift of having been her child, of still being her child. How I will always be her child. And then, she was gone again and she asked me who I was. Another death, another opportunity for life.

Acceptance in the Face of Everything

Meditation has taught me acceptance. Sometimes I catch myself thinking: How can I sit here, with my candle and my music, while the world bleeds? The truth is, none of us can solve every tragedy single-handedly but this doesn’t mean we’re powerless. It means our greatest strength is realizing we are never alone, that we are all part of a greater whole. It’s like how Mamí is not really gone, she is caught in shorter cycles of renewal. When I become present, I can choose my actions to embody liberation. Doesn’t it sound beautiful? The possibility that already exists in every moment? Sitting in meditation each morning might seem insignificant but it has given me the spaciousness to go deep. 

The eurocentric worldview and colonial ways of structuring time as purely linear can make us feel powerless as if we’re just marching forward to an end, collecting achievements or losses. The cyclical perspective that I’m learning and relearning daily is different. Mamí’s dementia teaches me that time is relative. It reminds me that every day, every moment, we have the chance to be reborn, to redefine how we love, create, and fight for justice. We’re not stuck in an unstoppable forward march; we’re in a dance of returns and renewals.

Circling Back to Love

Watching Mamí’s memory unravel has forced me to see that life is not defined by a single continuity of facts or stories. It is more complex than that. Life is how we feel, how we connect, and how we show up in each moment. Some days, I wish I could talk to Mamí as she once was because I just need a mom. So often I live in contradictions too, I want to hold her in my arms and cry over the grief and heartbreak of her eventual passing, and laugh with her about how I am actually more like her than I care to admit. I want her to know she was so vital in shaping me to be who I am. But time doesn’t work like that anymore—not for her or me. We’re in a new cycle. We now live in days made up of intermittent moments of life, death, and rebirth.

I do, however, find comfort in this truth: love is timeless. It remains even when memory fades. It remains in the ways I’ve grown, in how I raise my daughter, and in every breath I take as I greet the morning. It’s woven into every new cycle of the sun’s return, existing in the spaces that transcend logic or linear time.

I’m learning to live each day as if it were the only one, balancing grief for the world with gratitude for dementia and my life in this body. Is it paradoxical? Absolutely. Paradox is where the deepest truths often lie. The past, present, and future co-exist. Each time I rise in the morning, I get the chance to shift the entire universe simply by being here—by appreciating the ground beneath my feet, listening to the meows of my insistent cats, loving Mamí in her altered state, being witnessed by and loving my daughter, and refusing to yield to despair and the immense grief that cohabitates with us in this world.

This Is My Cycle of One 

I wake up. I meditate. I feel grief. I am grateful. I remember that it’s all interconnected. I do the best I can with what is in front of me. And tomorrow, if I am lucky enough to rise again, I’ll do it again. Perhaps with more compassion for myself and for the world. Remembering one day my cycle of one will come to an end, too. The sun rises on a new day. I tumble with curiosity toward the next cycle, ready for the unknown.

 

  1. An Ajq’ij, singular for Ajq’ijab, are spiritual guides, daykeepers, and healers that utilize the Cholq’ij (see footnote 5 for an explanation of the Cholq’ij) to bring harmony between humans, the spiritual realm, nature, and the cosmos.
  2. Iximulew is a contemporary K’iche’ Maya name for Guatemala that means “Land of Corn.” It represents the deep cultural and spiritual significance of corn in Mesoamerica.
  3. Víctor Kerber, “Similarities between Prehispanic Wisdom in Mesoamerica and the Philosophies of Asia,” Global Journal of Human-Social Science: D History, Archaeology & Anthropology 20, no. 3 (2020): 1-24.
  4. Houston, Stephen D., and Karl A. Taube. “An Archaeology of the Senses: Perception and Cultural Expression in Ancient Mesoamerica.” Cambridge Archaeological Journal 10, no. 2 (2000): 261–294.
  5. “The Maya sacred calendar is called Tzolk’in in Yucatec Mayan and Chol Q’ij in K’iche’ Mayan. This calendar is not divided into months. Instead, it is made from a succession of 20 day glyphs in combination with the numbers 1 to 13, and produces 260 unique days.”  from https://maya.nmai.si.edu/calendar/calendar-system
  6.  The Popol Wuj is one of the remaining pre-colonial texts of the K’iche’ Maya that contains the creation story, cosmology, genealogy that had been passed down through oral storytelling and was transcribed in the 16th century.

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About the Author

mariana Aq’ab’al moscoso (ja’/elle/they) is a nonbinary reconnecting Indigenous queer of Achi (Maya), Nicānāhuac, and Afro-Indigenous roots living near the Kum Sayo River on the traditional lands of the Nisenan, Maidu, Miwok, and Pawtin peoples. They are a cultural practitioner, narrative strategist, facilitator, storyteller, digital artist, zine maker, and emerging weaver whose work is deeply rooted in Maya Cosmology. A published writer and artist, their work appears in Mujeres de Maíz en Movimiento: Spiritual Artivism, Healing Justice, and Feminist Praxis and Weaving Our Stories: Return to Belonging. Mariana is a co-visionary of Toj + Tijax: The Ritual of Myth Making, a creative Indigenous queer healing space, and serves as a Senior Program Officer at the California Humanities. Connect with them on Instagram (@aq_ab_al) and Bluesky (@aqabal.bsky.social).