Mala, Buddhist rosary. 108 cinnabar beads, Obsidian eye Celeste, 18K gold plated silver, cloisonné, Kalachakra Tantra reliquary.
The Kalachakra is a complex meditation practice that belongs to the highest class of tantra, the anuttara yoga. The literature of Kalachakra, in addition to providing a profound method to overcome the negative effects of compulsive karma and attain enlightenment for the benefit of all, includes an encyclopaedia of the ancient Indian Sciences of universal utility, whatever our beliefs are.
Kalachakra means "cycles of time", time being a measure of change both at the external plane of the world and the universe and in the internal plane of the body. As such, it can be measured in many ways. At the external level there are the cycles of the orbits of the planets, the months and seasons of the year, the phases of the Moon, the hours of the day and so on, without mentioning the historical cycles and periods of war and peace. Internally there are cycles of periods of life (early childhood, childhood, adulthood, and old age), menstrual cycles, sleep cycles and circadian rhythms, number of breaths per day and so on. These external and internal cycles are in close parallel. Just as stars, galaxies and universes go through cycles of formation, endurance, dissipation and extinction, human beings undergo the cycles of birth, life, old age and death, as well as a Bardo, or period intermediate. In addition, both internal and external cycles are repeated without beginning through the perpetual rebirth of universes and lives.
Our experience of these external and internal time cycles is shaped by our karma. Karma is the mental factor that compulsively pushes us to do, to say or to think something, and that is based on inknowledge and confusion about the effects of our conduct and how we, others and all things exist. According to some explanations, Karma also includes the compulsive energy with which we act and speak, as well as the compulsive form of our actions and the compulsive sound of our word. From our karmic behaviors, it follows that we experience recurring and uncontrollable rebirths, subject to the ravages of external and internal time cycles. It also follows that we experience these cycles with the sufferings of new cycles of all sorts of evils, and with a type of happiness that is never neither sustainable nor satisfying. The Kalachakra adds to this description the cycles of the winds of karma, which are responsible for appearances (mental holograms) generated by our mental activity during our cycles of sleep, dream, deep sleep, and during the experience occasional climax of Orgasmic ecstasy.
There is a third cycle of time, known as "alternative Kalachakra", which includes a cycle of Tantric initiation (transmission), two stages of practice and the attainment of Buddhahood. This cycle is not only an alternative to the external and internal kalachakras, but also an antidote to their harmful influence. After all, if our energy, the clarity of our mind and our moods are influenced by meteorology, the amount of Sun per day, hormonal changes, age degeneration, etc., it does not only hinder our ability to reach our goals, it also prevents us from being effective in helping others.
Kalachakra is unique in many ways. In fact, in its presentation of the external cycles of time, the literature of the Kalachakra offers complex mathematical formulas for calculating the positions of the Sun, the Moon and the planets, the duration of the summer solstice days, the time of the eclipses, the Lunar calendar and Astrological horoscopes. It even includes engineering instructions for the construction of useful mechanical equipment in times of war and peace. The discussion of internal cycles offers detailed descriptions of the subtle energetic system of the body with its chakras, canals and drops, added to many aspects integrated into the Tibetan medical tradition, as well as an analysis of the sanskrite phonetic.
The initiation of the Kalachakra and the two stages of practice are also unique, with many characteristic traits that differ from other Tantras of anuttara yoga. The initiation, respecting the parallelism between the internal and external kalachakras, is conferred following steps that correspond to the stages of life and is modeled on them. The Palace of the mandala and the body of the main Buddha figure have the same proportions as the model of the universe and the human body. Because of the complexity of the external and internal worlds and the need for a full purification of both, the mandala contains more figures than almost all other tantra systems. The various sets of figures among the 722 inside and around the palate correspond to ensembles such as the number of days and months in a lunar year, as well as to the senses, elements and factors of body and spirit aggregates. In addition, the final stages of practice with the subtle energy system open a single mode of access to the clear-light spirit (the most subtle level of mental activity) and a unique type of subtle body (an empty form) that serves as a prototype for body of forms of a Buddha.
Cinnabar (a family of the HGS formula sulphides), from the Greek kin, the cinnabar was already known since the Neolithic for its use as a pigment in mural murals and religious ceremonies.
The Greek philosopher théopraste (-371/ -288) mentions cinnabar mines in Spain, e, colchide and a meadow of Ephesus (the book of stones) where the cinnabar is extracted from a sandy mineral.
The earliest archaeological testimonies are found in Turkey (-8000), Spain (-5300), then in China (Yangshao culture-4000 and early Bronze age in the culture of Erlitou)
Its ancient use was also attested in China, the Shang dynasty (-1570/ -1045) made use of it during divination (scapulomancy) to make appear and interpret the cracks on turtle shells.
The Chinese used the cinnabar there are 3500 years as a pigment for pottery or as ink. They would have been the first to make Vermillon, at the beginning of our era. Used in Chinese medicine either to clarify the heart and calm the mind, or locally to eliminate toxicity.
Chinese Taoists used it as a drug of immortality, hence Mercurial poisonings. The most famous is that of Emperor Qin Shihuang en-210.
In the Ptolemeous Egypt, the practice of cremation appears. On some fragments of burnt bones, there is a red color, the dye is of the cinnabar intentionally deposited.
In the first century, Dioscoride dedicates a leaflet of his Pharmacopoeia "Materia Medica" to the cinnabar coming from Libya.
In antiquity, the cinnabar was used as a pigment that was generally reserved for the elite. Rome makes it a State monopoly and fixes the selling price. Pliny mentions it under the name minium.
Vitruvius in the 1st century BCE describes the use in painting.
In the third century, Zosimus de Panapolis, a Greek scholar and Alchemist, born in Egypt mentions that the cinnabar is composed of sulfur and mercury.
In 721, the Iranian and Alchemist Geber explained that mercury and sulfur can be combined in cinnabar with heat.
In the middle ages, in the Orient, the most important documents were signed with a cinnabar-based ink (reserved, a Byzantium to the Emperor)
Some illumination is performed with a cinnabar-and blood-based ink.
In 1527: Paracelsus prescribes mercury as a treatment for syphilis
In 1797: Constantin Kirchnoff discovers a process for the production of cinnabar by wet way.
Many resin counterfeits, circulates on the market.
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