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Tzolkin Calendar
Line:
Maya line
Practice type:
Philosophy
Characteristics:
This is an art of using rhythm by working with Tzolkin Calendar.
Description:
Tzolqin Calendar is a holy moon calendar of ancient Maya civilisation. This calendar shows the connection between “heavenly” and “earthly” energies in accordance to the following principle: what happens “higher up” is reflected in “lower down”, explaining why the “Heavenly” rhythms and Cosmos laws also “work” on the Earth.
In the Maya language word "Tzolkin" means "the holy count". Tzolkin is a transformation matrix, which is a measuring instrument for time. This is a multivariate model, which reflects all natural processes, this is why so many concepts are used to define it, but they are for making the understanding of its many levels easier. Tzolkin is a harmonic module, calendar, energy card, dream card, and of course, live organism at the same time. Each one of these levels needs to studied and lived through. In its turn Tzolkin synchronises all different levels of information in one moment of time - "now".
Astronomical calendar in Mesoamerican myths of Creation
It is obvious that calendars and astronomy played a significant role in the everyday life of ancient Americans. In fact, ancient Indians understood how vitally important is the "cause and effect" relationship between the events of their life and planet movements. The Indians made decisions about sowing and harvesting crops, planning and constructing buildings, holding ceremonial dances, legends, and rituals based on calendars and astronomical observations data. All this was reflected in Indian myths about the Creation and became the foundation for fortune telling.
In Mesoamerican tradition the calendars were connected to the defining and structuring space and time. According to some archeological astronomers, with these calendars Mayas made an attempt to testify the unity of time and space, “... to establish an order in human existence, compare and coordinate the regularly repeating astronomical cycles with 260-day calendar”. This reminds of work of physicist Steven Hoskins and other physicists, who searched for the confirmation of the theory of the common field. Maya astronomers-priests used astronomical events for glorifying astrology and as a warrant for peoples acceptance for certain political "assignments".
For example, priests used their knowledge of astronomical events for “predicting” whether the Moon or the Sub eclipse will occur during crowing of a particular ruler, which would be a confirmation that this ruler was selected by the High Regent.
Tzolkin Calendar consists of 260 days. Each month includes twenty days and is named in the honour of one God. Each day is assigned a number from one to thirteen. Thirteen numbers are distributed through these twenty days. Thirteen multiplied by twenty is 260 days in total. Together with Tzolkin Calendar, the Indians used another, "non-manifested" calendar, which includes 365 days. It consists of eighteen twenty-day months and five additional days, which are not included into any months. These are so called "transitional days". In accordance with the second, "non-manifested" calendar", the Indians called every year by a certain date of 260-day calendar.
Because these two calendar cycles overlapped, a special year (when both calendar years ended at the same time) could not occur before the full cycle of fifty-two "non-manifested" years is complete (52 years with 365 days in each). To put it differently, these two calendars were used simultaneously and they worked together like ratchets in watches.
An important aspect of these two calendars is that even though their days are called the same, there is only one day, the name of which coincides in both calendars. It occurs once in 52 years and concludes the end of "one" time cycle. This day is called Xuihmolpilli, which means “fastening, or linking, of years”.
In order to commemorate this moment, Maya invented the New Fire Ceremony, when all fires and fireplaces were extinguished, and then re-lit from the holy flame. This flame was lit at a special ceremony by high-ranking priests in the chest of the sacrifice person. Thereby, this flame was extremely blessed. Furthermore, all statues of gods were immersed in water and stones from old fireplaces thrown out of houses. Everyone was de-cluttering their houses, which symbolised the rejection of the past and the preparedness for new cycle. A real atmosphere of renewal presided all over the place. Mesoamerican Indians associated their fireplace stones with stars Rigel, Saiph and Alnitak in Orion constellation.
In spite of the sense of renewal, which accompanied this whole period, this time was rather troublesome for the Indians because the forces of creation and chaos could re-emerge into the surface of existence in order to fight their endless battle. The end of 52-year cycle could be an ideal time for the God of Sun to break its agreement with people, which says that it has to rise every day. “Aztecs were rather worried and extinguished all their fires at the end of 52-year cycle (when two calendar wheels corresponded, indicating the same day)”. Apparently this event was considered to be a logical time for gods for breaking their life contracts. This concept is common to many Aztec myths about the creation of our Fifth Sun Nahui Ollin.
Tzolkin calendar is related to female pregnancy cycle, which equals one Tzolkin period or 260 days.
The importance of these cycles should not be underestimated. According to the principle “what is in the upper, the same is in the lower”, it was a popular belief that all agricultural, seasonal, and nature cycles reflect cosmic changes on the Earth, and they initiate the circulation of vital blood and vital flows in the body of Mother Earth. Traditionally Tzolkin calendar was used for making holy predictions and for agricultural planning.
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