John Major Jenkins stands out as the number one expert on Mayan cosmology, astronomy, and myth. He understands Mayan culture on a level few other scholars achieve, and when he clearly explains that Mayan culture and mythology are dominated by astronomy, you can accept the idea as fact. Almost everyone has heard that the Mayan Long Count - a 5125 year cycle often erroneously referred to as "The Mayan Calendar" - ends on December 21, 2012. But there are some strange ideas about what this means in regard to things like a new expansion of consciousness or the end of the world.
The Mayan calendar (which like our own calendar, never ends) is based on cycles of the precession of the equinoxes - the slow wobble of the Earth's axis of rotation. One of these astronomical cycles of about 25,800 years does end on December 21, 2012, if we use the same references many ancient cultures like the Maya used: the winter solstice sun will be in close alignment with the center of our galaxy. Is this a historically meaningful moment in time or is it no different than someone's odometer flipping from all nines to all zeros?
Jenkins rules out the insignificance of the date. The Maya describe the astronomy we are about to see in the sky in their myths about One Hunapu and the Hero Twins. They devised a Long Count of over five thousand years which they *backdated* to begin long before Maya society existed, so that the cycle of this great length would end in December 2012. The Maya also built a huge pyramid at Chichen Itza which is like an alarm clock for the 21st century, structurally marking the era in which a certain astronomical conjunction takes place. The 2012 end date is a very important date to the Maya.
Jenkins also admits that the Maya, like many ancient cultures, were very focused on world ages, world creation and destruction, and world renewal. He knows that 2012 is central to these Mayan concepts. But he does not believe there will be a crustal displacement (pole shift) or any other physical catastrophe that would end civilization, despite acknowledging that such destructive events have happened in the past. (p. 330) Jenkins expects a "pole shift in our collective psyche" and a positive transformation of consciousness.
As an author on related topics, I will say I am disappointed in Jenkins on this one issue. The spiritual transformation of consciousness strikes me as new age drivel best suited for hippies in the 1960s. The idea that the Maya would arrange all aspects of their culture to focus on 2012, merely because they thought we will experience changes in our thinking, seems like a hopeful and silly disregard of Maya cosmology and their central thoughts on the creation, destruction, and renewal of the world. Anyone familiar with the Maya, Jenkins included, knows they believed in several worlds which were destroyed in the past, and that we are about to enter a new world after 2012. I do not believe this is meant to be interpreted as a development of consciousness; I think very bad times are ahead. My research suggests that the seven years from December 2012 to December 2019 are crucial, and that while Christians might view a seven year tribulation as the last years in the current system of things, the Maya view them as the first years in a new world, one which will already be far different from the one we know as soon as 2013.
"Maya Cosmogenesis 2012" is a fantastic book and a wonderful introduction to Mayan astronomy and beliefs. There is a focus on astronomy, myth, and archeology, and readers could do a lot worse with other books on the Maya. Readers may also be interested in books like Hancock and Bauval's "Message of the Sphinx," Hapgood's "Maps of the Ancient Sea Kings," Weidner and Bridges' "The Mysteries of the Great Cross of Hendaye," Montaigne's "End Times and 2019," and de Santillana and von Dechend's "Hamlet's Mill."