The early Sumerian pictograph for god was an asterisk, the symbol of the stars. The early Aztec word for god was Teotl, and its glyph was a representation of the Sun. The heavens were called Teoatl, the godsea, the cosmic ocean.

The ancestral canids that would eventually produce coyotes sprang from North American stock, a line of animals that evolved in the American Southwest. That ancient coyote line spawned animals that migrated to Eurasia and eventually to Africa to become Old World s. In North America, archeological sites from the late Pleistocene have yielded coyote remains from as far east as Pennsylvania and West Virginia, and genetic evidence indicates that coyotes thronged eastward out of their core range in the American West in at least two swarms, roughly between three hundred and nine hundred years ago. The truth is, roaming coyotes have probably been swimming the Mississippi River to eastern America during most decades since there have been coyotes.

It is a special kind of secret how these Asiatic elements [of American Indians] came over the Bering Strait long ago. It's the same with the coyote. When I worked with the coyote [this quote refers to the performance by Beuys when he was locked up together with a coyote in a cage for a few days in René Block Gallery, New York City in 1974], I had the idea that it was not an indigenous animal. It came as a wolf with the Indians over the Bering Strait. And this Asiatic wolf, or step wolf, changed his whole biological configuration and behavior. Then it was my idea to import the coyote once more back to Europe, and you could see it [the coyote] change back to the European wolf or Siberian wolf. It is a transformed European wolf, the coyote, how it came to the character of a brush wolf.

"The Aztec word for the psilocybin mushroom was teonanacatl, which means literally "god's flesh"; when it was eaten in religious ceremonies, it gave many the experience of a direct encounter with God."

Coyotes have the gift of seldom being seen; they keep to the edge of vision and beyond, loping in and out of cover on the plains and highlands. And at night, when the whole world belongs to them, they parley at the river with the dogs, their higher, sharper voices full of authority and rebuke. They are an old council of clowns, and they are listened to.

Southwestern Hispanos... have long said that the only thing smarter than a coyote is God.

In one of the myriad ways humans and coyotes eerily mimic each one another, like us coyotes are cosmopolitan species, able to live in a remarkable range of habitats.

[T]he truth is that coyotes have never been solely wilderness creatures. ...for the 15,000 years since we humans have been in North America, coyotes have always been capable of living among us. ...A coyote's primary prey happens to be... the mice and rats that flourish around and among us... By the time Europeans got to America, coyotes had long since sought out the major Indian cities of Mesoamerica.

The ancient Aztec and the ancient Greek words for “God” are nearly the same. Is this evidence of some contact or commonality between the two civilizations, or should we expect occasional such coincidences between two wholly unrelated languages merely by chance? Or could, as Plato thought in the Cratylus, certain words be built into us from birth?

Posteriormente, fue llamado "el pequeño mago" (old kinderhook), por su lugar de nacimiento; se cree que fue el uso de distintivos electorales con las iniciales OK (okey) lo que dio origen al uso generalizado del término en los Estados Unidos para significar sí, muy bien o todo está en orden".

Have you ever seen the coyote in the desert? Watching, tuned in, completely aware. Christ on the cross, the coyote in the desert — it’s the same thing, man. The coyote is beautiful. He moves through the desert delicately, aware of everything, looking around. He hears every sound, smells every smell, sees everything that moves. He’s in a state of total paranoia, and total paranoia is total awareness.

Quetzalcoatl, the Feathered Serpent, [...] came to teach [the ancient inhabitants of Mexico] the benefits of settled agriculture and the skills necessary to build temples. Although this deity is frequently depicted as a serpent, he is more often shown in human form — the serpent being his symbol and his alter ego — and is usually described as "a tall bearded white man" ... "a mysterious person ... a white man with a strong formation of body, broad forehead, large eyes and a flowing beard." Indeed, [...] the attributes and life history of Quetzalcoatl are so human that it is not improbable that he may have been an actual historical character ... the memory of whose benefactions lingered after his death, and whose personality was eventually deified. The same could very well be said of Oannes — and just like Oannes at the head of the Apkallu (likewise depicted as prominently bearded) it seems that Quetzalcoatl traveled with his own brotherhood of sages and magicians. We learn that they arrived in Mexico "from across the sea in a boat that moved by itself without paddles," and that Quetzalcoatl was regarded as having been "the founder of cities, the framer of laws and the teacher of the calendar."

In pursuit of this goal, the state curriculum encouraged teachers to lead their students in a series of indigenous songs, chants, and affirmations, including the 'In Lak Ech Affirmation,' which appealed directly to the Aztec gods. Students clapped and chanted to the deity Tezkatlipoka—whom the Aztecs traditionally worshipped with human sacrifice and cannibalism—asking him for the power to become 'warriors' for 'social justice.' As the chant came to a climax, students performed a supplication for 'liberation, transformation, [and] decolonization,' after which they asked the gods for the power of 'critical consciousness.'

They call it cocaine, Cociana, Yayo,
Coca, Cheese, Whatever you wanna say yo"