section_path: Religion and mythology
section_name: Religion and mythology
paragraph_text: Religion and mythology
  
  In common with the rest of Mesoamerica, the Maya believed in a supernatural realm inhabited by an array of powerful deities who needed to be placated with ceremonial offerings and ritual practices. At the core of Maya religious practice was the worship of deceased ancestors, who would intercede for their living descendants in dealings with the supernatural realm. The earliest intermediaries between humans and the supernatural were shamans. Maya ritual included the use of hallucinogens for chilan, oracular priests. Visions for the chilan were likely facilitated by consumption of water lilies, which are hallucinogenic in high doses. As the Maya civilization developed, the ruling elite codified the Maya world view into religious cults that justified their right to rule. In the Late Preclassic, this process culminated in the institution of the divine king, the kʼuhul ajaw, endowed with ultimate political and religious power.
  
  The Maya viewed the cosmos as highly structured. There were thirteen levels in the heavens and nine in the underworld, with the mortal world in between. Each level had four cardinal directions associated with a different colour; north was white, east was red, south was yellow, and west was black. Major deities had aspects associated with these directions and colours.
  
  Maya households interred their dead underneath the floors, with offerings appropriate to the social status of the family. There the dead could act as protective ancestors. Maya lineages were patrilineal, so the worship of a prominent male ancestor would be emphasised, often with a household shrine. As Maya society developed, and the elite became more powerful, Maya royalty developed their household shrines into the great pyramids that held the tombs of their ancestors.
  
  Belief in supernatural forces pervaded Maya life, from the simplest day-to-day activities such as cooking, to trade, politics, and elite activities. Maya deities governed all aspects of the world, both visible and invisible. The Maya priesthood was a closed group, drawing its members from the established elite; by the Early Classic they were recording increasingly complex ritual information in their hieroglyphic books, including astronomical observations, calendrical cycles, history and mythology. The priests performed public ceremonies that incorporated feasting, bloodletting, incense burning, music, ritual dance, and, on certain occasions, human sacrifice. During the Classic period, the Maya ruler was the high priest, and the direct conduit between mortals and the gods. It is highly likely that, among commoners, shamanism continued in parallel to state religion. By the Postclassic, religious emphasis had changed; there was an increase in worship of the images of deities, and more frequent recourse to human sacrifice.
  
  Archaeologists painstakingly reconstruct these ritual practices and beliefs using several techniques. One important, though incomplete, resource is physical evidence, such as dedicatory caches and other ritual deposits, shrines, and burials with their associated funerary offerings. Maya art, architecture, and writing are another resource, and these can be combined with ethnographic sources, including records of Maya religious practices made by the Spanish during the conquest.