The elements in the cosmogonic myths of the world nations

For many sciences, such as history, archaeology, ethnology, linguistics, and for philosophy, cosmogonic beliefs of ancient peoples became a subject of detailed study. This work uses field research results with reliance on the scientific tradition. The authors used both special, or general scientific, and philosophical methods. The problem of semantic analysis of the elements in the folklore of the world nations in the contemporary context is highly relevant. One of the tasks of this article is to identify the importance of the elements in the ancient beliefs. For this purpose, the article describes the results of a comparative study of myths mentioning different types of the elements. The article reveals the characteristics of the elements’ embodiment in the cosmogonic myths of the world nations and determines the reasons for worshipping the sky, earth, fire, and water in cosmogonic folklore. The authors analyse the common and the special in figurative symbolism of the elements in classical and contemporary folklore. The analysis of semantic load of archetypal images describing the elements showed that each of the elements in the world mythology is sacred. The elements act at all levels of the universe and occupy the entire cosmos in the cosmogonic myths of the world nations.Contribution: The results of the article can be used in scientific research in the field of folklore and ethnology.

Dimensions of Creation of the Universe and the Living Worlds

The Cosmos we live in consists of Invisible Prakriti and Visible World. In Visible World, we do live. All the galaxies, Milky Ways, nebulas and planets, stars, and physical bodies belong to this world are governed by the physical and mathematical laws of nature. Prakriti which is invisible spiritually governed and wave-formed existed even before the Big-Bang. Purush holds the Visible World and Prakriti around makes entire Cosmos in existence. Purush which is an absolutely positively charged and quality less with no traces of negative portions always existed, neither being created nor destroyed. A fraction of a Purush known as Omega Point appears into the portion of Prakriti due to some causal effect for further expansion of the Visible World. Purush is situated in the middle of the cylindrical universe surrounded by the Prakriti and Visible World. Theories proposed by different scientists and philosophers to verify the Purush seem to be incomplete trial and error of the zigzag puzzle show. Today, our scientists, cosmologists, and mathematicians are trying to explain the function of the universe through only four physical dimensions of science, which seems to be incomplete without explaining the transcendental factors while dealing with the living bodies.

Cosmology and Anankê in the Timaeus and Our Knowledge of the Forms

At Tm. 47e, Timaeus steps back from his discussion of what came about through noûs and turns toward an account of what came about through anankê. Broadie, 2012, Nature and Divinity in Plato’s Timaeus, sketches out two routes for the interpretation of this ‘new beginning.’ The ‘metaphysical’ approach uses perceptibles qua imitations of intelligibles in order to glimpse the intelligibles (just as we look at our reflection in a mirror in order to view ourselves). The ‘cosmological’ reading assumes we use the perceptible part of the cosmos in order to come to know the entire cosmos. Broadie openly favors the cosmological reading for understanding the Timeaus as a whole. However, she confines its utility to the Timaeus and does not recommend it for other dialogues. I use Broadie’s ‘cosmological reading’ to better understand what Plato distinguishes as anankê in his second beginning. This sets the stage for my argument that Broadie’s cosmological reading is a promising means for understanding the metaphysics and epistemology of the Forms. By making some comparisons to Sophist (251c–256a), I show that a refined understanding of anankê in the second beginning of the Timaeus clarifies what Plato thinks is involved in coming to know a Form. I argue that a close look at what was available to the Demiurge for cosmic creation by means of noûs yields three distinct ways in which his construction of the cosmos was limited by anankê. Clarifying these three ways in which anankê operates shows that the Demiurge’s manipulation of the foundational elements yields a perceptible world that brings out some potential relationships among Forms while suppressing others. In particular, the Demiurge’s geometricization of the elements leads him to make compromises concerning how Forms can combine in the Receptacle. These choices produce nomological relationships among the Forms with respect to where they can overlap in the Receptacle. This produces the law-like and reliable, but unnecessary, behavior of the perceptible world. I argue that our understanding of these limitations and their translation into where the Receptacle can partake in more than one Form simultaneously, figures importantly in the estimating the potential for human knowledge of the Forms. I question the use of ‘necessity’ as a translation for ‘anankê’ in the Timaeus.

Significance of Diet and Behavior During Pandemic Situation According to Ayurveda

Ayurveda is the oldest science of health care, explaining both the perspectives, i.e., prevention and cure of diseases. The fundamental principles of Ayurveda explore life’s philosophy, including the entire cosmos having five significant elements (Akash, Vayu, Agni, Jala, and Prithvi) establishing the Prakruti, i.e., a unique combination of physiological and psychological characteristics in a human being. In Ayurveda, Ahara (Diet), and Vihar (Exercise/Movements), fundamental pillars are thoroughly explained according to a specific Prakruti, which denotes personalized medicine in the present era. Diet is the essential factor that comprises the five significant elements with six rasas (Sweet, Sour, Saline, Pungent, Bitter, Astringent). Each Rasa has its specific nutritional properties helpful for the maintenance of health. Moreover, it also prevents diseases and plays a vital role in the restoration of health from disease conditions. The appropriate diet plan is essential in the pandemic situation because the digestive power (Agni) becomes hampered due to faulty lifestyle and unwholesome food habits that result in vitiation of three bio-humors (Vata, Pitta, Kapha) in the body. According to Ayurveda’s basic principles, weakened digestive power is the main culprit for forming various diseases. Therefore, it is highly imperative to select a suitable diet and behavioral regimes during pandemic situations.

The Symbolic Meaning of Death Ceremonies in Gorontalo From The Perspective of Karl Jaspers

The focus of this article is to examine the symbols used in funeral ceremonies from Gorontalo in the perspective of Karl Jaspers' human philosophy. This research is a library research supported by field research. Literature research uses library data collection methods, while field research uses observation, participatory, interview. Data analysis uses interpretation, historical, heuristic and reflection. The research finds interpretations and reflections on the symbolism of the ceremonial tradition showing that it is not only a chiffer, but a chiffer that gives the power of revelation to other chiffers and unites them in Divine reality. The tradition illustrates that every element of reality, history and culture is interrelated and reveals elements of the same divinity, uborampe and media in ceremonies are symbols towards the Transcendent and play a role in life. The symbols used in the tradition illustrate that every divine power and element in the entire cosmos is in the unity of divinity.

Ἀρχή and δῖνος: Vortices as Cosmogonic Powers and Cosmic Regulators. Study Case: The Whirling Lightning Bolt of Zeus

In the cosmogonic and eschatological narratives of the origin and end of the world, both in some early myths and in the Presocratics’ systems, the vortex and other spinning motifs act as necessary agents of both order and disorder. Their rapidity induces a separation of opposites, and they jointly cause the resulting masses to move towards their “appropriate” place in the universe and thus produce a constant pendulum between multiplicity and unity. Furthermore, vortices appear to be the cosmic agents of the divine will, and they constantly regulate divine law and justice. Every time the cosmic order they have established is threatened, the Olympians punish the hubristic wrongdoers and protect the equilibrium of the world, using their attributes – e. g., the trident, the kerykeion, or the thyrsus – which often feature whirling shapes, movements, and patterns. The best example is Zeus’ thunderbolt, which is described as a whirling weapon from Hesiod to Nonnos, evoking the tempestuous force and cosmic energy of its origins. Far from being incidental, the vortex was clearly at the centre of the Greek conception of the entire cosmos, from the rotation of the planets to the whirling winds and the tumultuous or serpentine rivers, to the symposium and everyday life, even to turmoil and other spinning inner emotional states.

About Distinction Between Conditions of the World Before and After the Fallin Works of Russian Theologians and Religious Thinkers XIX - Early XX Century

В статье рассматриваются мнения русских богословов и религиозных философов XIX - начала ХХ в. о характере и масштабах влияния грехопадения первых людей на состояние всего мира. Показано, что для русского богословия указанного периода характерно признание катастрофического влияния грехопадения по отношению ко всему мирозданию. Это влияние объясняется теснейшей связью человека со всем космосом. Однако эта очевидная богословская истина практически не была учтена в естественнонаучно-апологетической литературе этого периода при обсуждении проблемы соотнесения библейского повествования о творении мира и человека с научными данными. Более того, в начале ХХ в. появляются представления, что грехопадение в объективном плане никак не повлияло на состояние мира, а только изменило человека и его взгляд на мир. Лишь в русской религиозно-философской литературе начала ХХ в. идея о теснейшей связи человека и космоса нашла свой отклик, и на основании этой идеи была дана критическая оценка способности естественных наук проникнуть в мир до события грехопадения. The article describes the views of the Russian theologians and religious philosophers of XIX - early XX centuries about a character and scales of influence of the fall on a condition of the world. We show that the Russian theology of this period recognizes the catastrophic influence of the fall on the entire universe. This influence is due to the close connection of man with the entire cosmos. However, this obvious theological truth was practically ignored in the discussion of the problem of the correlation of the biblical narrative about the creation of the world and man and scientific data in the natural science and apologetic literature in this period. Moreover, at the beginning of the ХХ century there are ideas that the fall in objective terms did not affect the state of the world, but that it changed only the nature of a man and man's view of the world. Only in the Russian religious philosophical literature at the beginning of the XX century the idea about the closest connection of a man and the universe got the response. On the basis of this idea religious philosophers gave a critical assessment of the ability of sciences to get into the world prior to the fall.

MANTRA YOGA: A TOOL FOR A HEALTHY MIND

Mantra Yoga is a scientific method devised by the Rishis to activate the extrasensory strength centers inside to facilitate the sublime float of crucial non secular currents in this majestic residing device. The wonderful shape, capabilities and complexity of the human body has been the center of deep attention for thousands of scientists, biologists, anatomists and physiologists considering long. Still loads stay unknown, mainly the frame’s exceptional network of nerves, molecular functions, endocrine machine and the mind. In comparison, what has been experienced and recognised approximately the human body and brain by using rigorous yoga-sadhanas appears to be greater thorough and extensive. In the deep country of trance through devout yoga sadhanas, the Rishis, the yogis of the Vedic times, had located this frame a miniature mirrored image of the entire cosmos, as noted within the quote – "Yat Brahmande Tat Pinde". Mantras have terrific significance in the intellectual and non secular evolution of concord. These can also take place excellent results inside the physical international; they could be powerful like a Patton tank or an atomic bomb. Our spiritually empowered, eminent ancestors – the rishis, knew this reality and had consequently advanced a whole gamut of mantras for precise purposes and had also devised the techniques of experimentation with use of those subliminal tools.

Merger induced clump formation in distant infrared luminous starburst galaxies

While the formation of stellar clumps in distant galaxies is usually attributed to gravitational violent disk instabilities, we show here that major mergers also represent a competitive mechanism to form bright clumps. Using ∼0.1″ resolution ACS F814W images in the entire COSMOS field, we measured the fraction of clumpy emission in 109 main sequence (MS) and 79 Herschel-detected starbursts (off-MS) galaxies at 0.5 < z < 0.9, representative of normal versus merger induced star-forming activity, respectively. We additionally identify merger samples from visual inspection and from Gini-M20 morphological parameters. Regardless of the merger criteria adopted, the clumpiness distribution of merging systems is different from that of normal isolated disks at a > 99.5% confidence level. The former reaches higher clumpiness values up to 20% of the total galaxy emission. We confirm the merger induced clumpiness enhancement with novel hydrodynamical simulations of colliding galaxies with gas fractions typical of z ∼ 0.7. Multi-wavelength images of three starbursts in the CANDELS field support the young nature of clumps, which are likely merger products rather than older preexisting structures. Finally, for a subset of 19 starbursts with existing near-infrared rest frame spectroscopy, we find that the clumpiness is mildly anti-correlated with the merger phase, which decreases toward final coalescence. Our result can explain recent ALMA detections of clumps in hyperluminous high-z starbursts, while normal objects are smooth. This work raises a question as to the role of mergers on the origin of clumps in high redshift galaxies in general.

A czy to ja kalika, czy nie mom konika? (Nie)sprawność w świetle erotyku ludowego

A czy to ja kalika, czy nie mam konika? (lit. ‘Am I a Cripple, or Don’t I Have a Horse?’). Disability in the Light of Folk Erotic Poetry Folk erotic poetry, as ‘a song of lovers not yet tied by the knot’, is a genre of text that relates the notion of love and the image of intimate body parts, the roles assigned to woman and to man, as well as social and moral norms in the traditional community. At the base of this genre lie such values as: happiness in love, physical contact, lovers’ openness to the love game, youth and beauty, success and favour, the light-heartedness of the lovers, fun and laughter, freedom, faithfulness and stability; marriage is a relative value, important for the girl, and wealth. Another value that is important in the light of folk erotic poetry, is an able body, sexual performance; the anti-value is a body that is diabled, sick, deprived of its functionality. Deficiency in the art of love, the man’s incompetence or inability to perform a sexual act is for the poetic lover a kind of disability that devalues and disqualifies him as a man and the partner of love act in the eyes of a woman awaiting sexual fulfillment. From the point of view of the heroine, it is justified to describe such a lover (love-cripple) as a disabled or even defunct person. The reason for this unambiguous and stigmatizing categorization is not only the inability to provide the girl (also a young wife by an old man) with erotic pleasure (kochanie ‘touching, moving’), but also to perform the love act which the folk culture understands as a participation in the creative action of the entire cosmos.