Lithium & Novena Macro & Micro Universe

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Frederico Custodio

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Published on September 6, 2017 8:13:12 PM ● Video Link: https://www.youtube.com/watch?v=OrUpODL5Z9Q

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Amerindian Theorem of Time / Teorema Ameríndio do Tempo / Almanaque Amerindio del Tiempo is a mathematical method to "see" the interactions of numerical bases systems at a form of colors in antique "Amerindian" calendar systems. Time in Earth is the interaction of several types of calendars: 365, 360, 260, 117 and 40 "tropical days” among others calendars. 1 year = 365 days and after 18980 days or every 52 years a plus of 13 days is added, then after 46746 days or every 128 years we skip or subtract one day. The period of 9 * 52 * 365 + 117 - 3 days or 468 years is a time for change in human society. The accuracy is 99, 99999940587366% between the "tropical year"...

Lithium (from Greek: λίθος lithos, "stone") is a chemical element with symbol Li and atomic number 3. It is a soft, silvery-white alkali metal. Under standard conditions, it is the lightest metal and the lightest solid element. Like all alkali metals, lithium is highly reactive and flammable, and is stored in mineral oil. When cut open, it exhibits a metallic luster, but moist air corrodes it quickly to a dull silvery gray, then black tarnish. It never occurs freely in nature, but only in (usually ionic) compounds, such as pegmatitic minerals which were once the main source of lithium. Due to its solubility as an ion, it is present in ocean water and is commonly obtained from brines. Lithium metal is isolated electrolytically from a mixture of lithium chloride and potassium chloride.

The Maya calendar is a system of calendars used in pre-Columbian Mesoamerica, and in many modern communities in highland Guatemala and in Veracruz, Oaxaca and Chiapas, Mexico.

The essentials of the Maya calendar are based upon a system which had been in common use throughout the region, dating back to at least the 5th century BCE. It shares many aspects with calendars employed by other earlier Mesoamerican civilizations, such as the Zapotec and Olmec, and contemporary or later ones such as the Mixtec and Aztec calendars. Although the Mesoamerican calendar did not originate with the Maya, their subsequent extensions and refinements of it were the most sophisticated. Along with those of the Aztecs, the Maya calendars are the best-documented and most completely understood.

By the Maya mythological tradition, as documented in Colonial Yucatec accounts and reconstructed from Late Classic and Postclassic inscriptions, the deity Itzamna is frequently credited with bringing the knowledge of the calendar system to the ancestral Maya, along with writing in general and other foundational aspects of Maya culture.
With the development of the place-notational Long Count calendar (believed to have been inherited from other Mesoamerican cultures), the Maya had an elegant system with which events could be recorded in a linear relationship to one another, and also with respect to the calendar ("linear time") itself. In theory, this system could readily be extended to delineate any length of time desired, by simply adding to the number of higher-order place markers used (and thereby generating an ever-increasing sequence of day-multiples, each day in the sequence uniquely identified by its Long Count number). In practice, most Maya Long Count inscriptions confine themselves to noting only the first five coefficients in this system (a b'ak'tun-count), since this was more than adequate to express any historical or current date (20 b'ak'tuns cover 7,885 solar years). Even so, example inscriptions exist which noted or implied lengthier sequences, indicating that the Maya well understood a linear (past-present-future) conception of time.

However, and in common with other Mesoamerican societies, the repetition of the various calendric cycles, the natural cycles of observable phenomena, and the recurrence and renewal of death-rebirth imagery in their mythological traditions were important influences upon Maya societies. This conceptual view, in which the "cyclical nature" of time is highlighted, was a pre-eminent one, and many rituals were concerned with the completion and re-occurrences of various cycles. As the particular calendric configurations were once again repeated, so too were the "supernatural" influences with which they were associated. Thus it was held that particular calendar configurations had a specific "character" to them, which would influence events on days exhibiting that configuration. Divinations could then be made from the auguries associated with a certain configuration, since events taking place on some future date would be subject to the same influences as its corresponding previous cycle dates. Events and ceremonies would be timed to coincide with auspicious dates, and avoid inauspicious ones.