The Boiling Circle, the Rotating Circle (Two kinds of symbols of the Circle in Islamic Tradition)

In theological sources, many symbols are used to explain the transcendent truths of existence. Among the shapes, the circle has the most use of a symbol which is important for Religious, philosophers, and mystics. However, what is refer mostly to the shape of a circle is the rotation of a circular line that begins at a point on a surface and ends at the same point; then, the most superficial and intermediate symbols of facts are explained with it. Contrary, the present article proposes a novel way of drawing a circle, and with this approach, examines some philosophical concepts. We call this drawing "Boiling Circle", because, the rays are coming out boiling from the center. We also have analyzed and introduced a unique example of a mystical-philosophical-religious Architectural building, during which a circular spring has been built. Its water comes out boiling of the center and fills the five circles within itself and twelve eyes around it. This article begins with the drawing of a boiling circle, continues with explaining the philosophical symbols of the boiling circle and boiling spring according to Islamic mysticism, and ends with comparing and expressing the differences between the symbols of the two circles.

The Circle-Radii Analogy in Plotinus, Proclus, and Damascius, and Its Legacy

In later Byzantine and Latin Christian works, divine causality would be commonly described using a geometrical motif: the relation of a circle’s center to the radii and circular line to describe God’s causality in relation to the plurality of creation. This imagery goes back to the pagan Neoplatonists, who employ it in their framework to describe the causality of their first principle, the One, in relation to the plurality of the Forms in Intellect. Given this, early-period Neoplatonists, like Plotinus, have a rather different view of the One’s causality compared to later Neoplatonists, like Proclus and Damascius: for Plotinus, the One directly produces Intellect; for later Neoplatonists, like Proclus and Damascius, the One indirectly produces Intellect through an intermediary. Given this, while the general analogy of the circle, radii, and center are the same for all of them, each figure has a different way of describing the analogy, which fits each one’s view of the One’s causality.This paper focuses particularly on Plotinus, Proclus, and Damascius and their description of the center’s relation and causality of the radii and circle, as part of the analogy to the One, in three particular passages: Plotinus’ Ennead VI.8.18, Proclus’ Commentary on Euclid’s Elements (154–155), and Damascius’ De Principiis I, 93–94. A brief survey will also be made on the sources of the metaphor in Aristotle and Alexander of Aphrodisias, as well as the legacy of the metaphor in Augustine, Eriugena, and Ps.-Dionysius.[Presentation for the Forschungsseminar Latinistik (Prof. Dr. Therese Fuhrer), 30.05.2017]

PERANCANGAN ANTENA DENGAN CIRCULAR LINE PATCH DAN THICK LINE UNTUK LTE FREKUENSI 1.8 GHZ

Antena Circular line patch memiliki bentuk patch circular dan antena Thick line memiliki patch rectangular. Kedua antena ini mampu bekerja secara optimal pada frekuensi 1.8 GHz. Software CST digunakan dalam perancangan dua antena ini dan dilakukan beberapa kali pengkarakterisasian. Untuk antenna circular line patch, didapat hasilnya yaitu pada frekuensi kerja 1.8 GHz dengan return loss -24.36 dB, bandwidth 160 MHz, dan gain 2.457 dBi. Antena thick line patch dan circular slot, didapat hasilnya yaitu pada frekuensi 1.8 GHz dengan return loss -26.493 dB, bandwidth 213 MHz, dan gain 2.26 dBi.

Atenica: u potrazi za izgubljenim spalištem

Symbolic and cult practices of a community undoubtedly play an important role in the formation of funerary contexts. On the other hand, in the absence of written records on these practices, archaeologists are inclined to base their interpretations upon generalized and simplified ideas on “primitive cults”, such as “solar cult”. In this line of inference, technical aspects of the record are neglected in order to obtain the preconceived symbolic “messages”. Among the princely graves of the Central Balkans, the mounds in Atenica near Čačak have long represented the only example of this type of funeral investigated in the course of systematic archaeological excavations; therefore, numerous researchers have devoted special attention to the construction of these tumuli and the possibilities of interpretation of the rites performed there. In this respect, special significance is assigned to the so-called “ritual area” of the mound II – three rectangular areas bordered by rows of pebbles, with conical pits filled by dark earth, fragments of pottery and burnt bones. The interpretations have ranged from the ideas about cremated human sacrifice, over a replica of a sanctuary, to the complex symbolic of solar cult, expressed in numeric regularities. On the other hand, since the buried individuals are cremated, the areas defined as funerary pyres have been identified in both mounds – relatively small crescent-shaped areas of pebbles with traces of burning. Practical incongruence stemming from this interpretation has remained unexplored, in the effort to link the complex ritual of cremation to the symbolic ideas perceived as appropriate for the cultural context of the Atenica burials – human sacrifice, solar cult. In the circular line of argument, more or less implicitly, these ideas have been applied as the starting premises for the wider interpretation of the cult practices of the community whose exceptional members were buried under the mounds near Čačak.