#anatolian pars

[sitting-on-me-bum]

An Anatolian pars, a leopard subspecies, is seen by a camera trap set up in Turkey. It was thought that the endangered animal was extinct for years until 2013 when two of them were spotted

Photograph: Anadolu Agency/Getty Images

[alephskoteinos]

The light of the hidden sun

An idea I fixate on sometimes is the esoteric mythological idea of the chthonic sun - that is, the sun in the underworld, most particularly in the sense of a dark double of the sun in the sky. In a Satanic context, that's reflected in the idea of Satan as the Sun, in the work of Aleister Crowley's presentation of Satan as the "spiritual sun". Here, though, I'll focus on a more Pagan meaning that ultimately connects to and undergirds the broader polycentric philosophy of Satanism and Paganism that I have. This is basically a long-winded expansion of my previous exploration of this idea via a Twitter thread yesterday.

It all starts out from an exploration of the seemingly rather paradoxical idea of Hades, the Greek god of the underworld par excellence, was also, in his own way, the sun. I remember stumbling on a Wordpress article about the idea, found it fascinating, but struggled to find support for it. Yet, more recently, I have come across something that perhaps lends support to the idea of the "solar Hades" being present within an actual Hellenic cultus, and with an attached theological context even.

In Leonard Thompson's "ISmyrna 753: Gods And The One God" (which you may find as part of a collection of essays titled Reading Religions in the Ancient World), we find a study of a particular funerary inscription that was discovered in 1875 at the Pagos Hill in Smyrna, an ancient Greek city located in what is now the Izmir Province in Turkiye. This inscription describes a sanctuary that was dedicated to numerous deities: Artemis, Helios Apollo, Zeus, Plouton Helios, Koure Selene, Men (an Anatolian god of the moon), and a divinity who seems to have been referred to as "God Himself". This is an interesting element, as it invites questions as to the identity of "God Himself", and the extent of its relationship to the broader "Western" monotheistic conception of God. The inscription is dated between the 1st and 2nd century, which may allow us to speculate about the possible influence of early Christianity or possibly some developments of Hellenistic Judaism that emerged at that time. However, the focus for me is the figure of Plouton Helios, who seems to be none other than Hades in solar form.

Plouton, you may remember, was one of the more polite names given to the god otherwise known as Hades. Hades may have occupied an incredibly important position as the lord of the dead, but he was not often worshipped directly or in name by the Greeks, who feared him because of his association with death. Even the name Hades was not often uttered because the god was seen as "most hateful to mortals", and so he was more often worshipped under different names. Plouton was one of them, and as Plouton he was worshipped as the lord of the fertility and mineral wealth that dwelled beneath the earth. So, then, Plouton Helios is to be understood as a distinct form of Hades, whose epithet surely denotes him as the sun. His consort, Koure Selene, is to be understood as an appearance of the goddess Kore, or Persephone, whose epithet denotes her as the moon.

In any case, Plouton Helios is contrasted with Helios Apollo; the former is an appearance of Plouton/Hades whose epithet is Helios, the latter is an appearance of Helios whose epithet is Apollo. Helios Apollo is perhaps meant to be understood as the daylight sun; both Helios and Apollo as standalone deities each tended to represent the sun and its light to some extent. By implication, then, Plouton Helios represents the sun in a different aspect. A similar contrast is established between Koure Selene and Artemis, in that Artemis is paired with Helios Apollo and, in that setting, she is pretty explicitly associated with the moon.

Plouton Helios as an expression of Hades is probably unique to Smyrna, but what is relevant for me is the meaning of Plouton Helios. According to Thompson, one interpretation, which is attributed to Porphyry and Heraclitus, suggests that Plouton and Kore represent the cycle of vegetation. In this interpretation, Plouton is the sun going down below the earth or around the lower hemisphere, drawing down the fertility of the seeds during the winter solstice or snatching up the shoots. In such a context, Plouton Helios and Koure Selene could have represented with that cycle of vegetation that then also resonated into broader themes pertaining to the cycle of life and death at large. But there's another meaning in play as well: the philosophical theme of the two suns.

Plutarch in On the E at Delphi discusses a theology that was ostensibly imparted to him by the philosopher Ammonius of Athens. This theology centres the god Apollo as a representative of Being itself, which is in turn represented by God, or rather "The One" ("The E"). In answer to the question "What is Being?", Ammonius says that "God", who is held to be eternal, uncreated, and incorruptible, is the sole source of Being, and that for this reason "God" is called Apollo or Apollon. This is supposedly because the name Apollo meant "denying the many", signifying the rejection or negation of multiplicity on behalf of the complete and ineffable unity of Being. But while Apollon was "The One", Plouton was "the many". Plouton, per Ammonius, was obscurity, darkness, and oblivion, whereas Apollon was clarity, light, and memory. Plouton, as Hades, was the realm of the unseen into which all beings pass upon their dissolution, while Apollon, as Helios, was the visible realm of embodied life. If the name Hades was meant to mean "invisible", "unseen" or "the unseen/invisible one", then this connotation makes perfect traditional sense.

It's hard not to escape a sense of the dualism that would later develop into Christian dualism. God, as "The One" and as Apollon, is unambiguously tied to Being, and simultaneously to light, memory, and the visible world, while Plouton/Hades, while not necessarily regarded as "evil", is presented as an antithesis to all of the traits that Ammonius affixes to his "God". Perhaps it is not entirely coincidental that Helios, as the sun god par excellence, would come to be syncretised with Jesus Christ as Christianity began to emerge in Rome, while Satan, in the medieval context, would increasingly take on a role contexutally and aesthetically similar to Hades.

But of course, there are ways to play with the theme presented by Plutarch via Ammonius. In Plutarch's context, Helios Apollo and Plouton Helios emerge as two suns: one sun is the visible sun, the celestial or diurnal sun, in this case representing the unity of Being, and the other sun is the invisible sun, the chthonic or nocturnal sun, in this case representing the unseen realm and the division and dissolution of Being. There are certain approaches to that idea that can be explored. For one thing, my mind found itself drawn to an ostensibly similar split in Kabbalah between Kether, the sefirot representing the primordial unity of God, and Thaumiel, its qliphothic counterpart representing the denial of this unity and, in its place, the counterveiling primordial division of will. Of course, for our purposes, that's where the similarity ends. Still another consideration is the broader pre-Christian landscape of underworld traditions, in which the underworld was not uncommonly imagined as a sort of surreal double of the living world rather than simply a bleak chamber of eternal punishment. However, the theme of the visible and invisible sun also has references with certain later ideas found within Neoplatonism.

In Against The Gallileans, the Roman emperor Flavius Claudius Julianus established that, per Neoplatonist parlance, there was both a visible sun and an invisible sun:

Plato gives the name gods to those that are visible, the sun and moon, the stars and the heavens, but these are only the likenesses of the invisible gods. The sun which is visible to our eyes is the likeness of the intelligible and invisible sun, and again the moon which is visible to our eyes and every one of the stars are likenesses of the intelligible.

This invisible sun would, in Platonist terms, be the Form of the sun that existed beyond the visible sun and underpinned its visible being within the handiwork of Plato's Demiurge. The "hidden sun" in Neoplatonic terms was, of course, Helios, who in Iamblichus' philosophy was also the Paternal Demiurge, and the principle of the noeric, that is to say the hidden. The invisble, in Neoplatonic terms, would refer to the noetic or noeric realms, different levels of the divine mind or intellect from which the visible world ultimately derives its source.

It may indeed be here that the fun begins. Some aspect of that premise can be flipped, where we are dealing with an invisble, underlying layer of reality, but instead it's what Jake Stratton-Kent called the deifying power of the underworld. It's the Darkness out from which light and everything else ultimately derives its source, and perhaps arguably, derives its dark quality from its invisibility from our standpoint. Perhaps, and this is something I've thought about, the black we thematically associate with darkness is similarly connected to experiential standpoint: black containing all possibilities, but we cannot see them. We have no idea might see beyond black, beyond the void when we close our eyes.

The hidden sun in this setting can denote the light of that pure reality, the illumination of the hidden principle that animates embodied life, and, in a certain way, makes it sacred as much as profane. Going down into the bottom of the earth and beholding that dark light, going down into the deifying power of the underworld in gnostic terms gives its own distinct spin to the basic core of Paganism in a way. Using Nietzsche's phrase "nature-idolatry" (by which he praised Goethe for embodying) here for a moment, by which we mean some extent of the worship of nature, the concept I speak to means taking "nature-idolatry" beyond the ordinary gratitude for the faculties of the visible natural world, and into a sort of gnostic appreciation for the whole of nature and the process of embodying it by acknowledging and embracing its true principle and power, the realization of which brings one towards the divine in its true basis and, as a result, affords freedom in the human condition.

In view of the mystagogical tradition of the mysteries and of goeteia, per Amir Ahmadi's examination in The Daēva Cult in the Gāthās, we may extrapolate that the ability to pass through or transgress the boundary between humanity and the gods through magical or occult means is essential to the kind of gnosis of which I speak, which is thus inevitably linked to katabasis: descent into the underworld, typically to realize a godlike afterlife. Thus we hear of the katabasis of Pythagoras, him "disappearing into Hades" by way of an underground chamber and then ritually re-emerging. Thus initiates of the Orphic mysteries must learn the geography of Hades and descend into the underworld to attain their place in the immortal company of the blessed. Empedocles apparently enacted his own form ritual katabasis and supposedly even Zoroaster went down into the underworld. The Greek Magical Papyri contains some fragments of a ritual wherein the practitioner must enter the underworld and then recite spells to protect oneself from hostile daimones, which is on its own very in line with Egyptian magic and particularly the spells meant to ensure the immortality of the pharaoh. Perhaps there is convergence with a much larger theme or tradition in ancient mysticism, where the point was to go down into the divine (perhaps even God!) rather than ascend up into it.

And, of course, I would argue that this is necessary because you cannot apprehend the light that lies below by which of the light of the visible sun: that is, the mundane perception of the mundane world cannot, by itself, penetrate into darkness from outside. It must descend, it must go down into the underworld. Profane illumination (per Walter Benjamin) must enable sight to tear through the normative perception of the world and into the realities it obscures. In the context of Hellenic or Hellenistic convention, Helios, and to some extent Apollo, cannot set foot into the underworld, the rays of the physical sun cannot shine in its darkness, and this must be understood to mean that the light of the mundane-phenomenal or normative consciousness that we abide ourselves in cannot, in itself, penetrate the underworld, and so we must darken ourselves. To follow darkness into the bottom of the earth, and see the hidden sun, whether we understand this as Satan or as Hades.

[lapasionturca24]

Día 2: Ankara. Día 1, 2ª parte: Museum of Anatolian Civilizations

Un par de horitas en el momento más caluroso del día están bien invertidas en un museo refrigerado y con unos fondos fantásticos.

En el lugar de un antiguo mercado se ha instalado el museo arqueológico nacional, donde se han llevado originales y replicas de los fondos más relevantes excavados en un país por donde han pasado Asirios, Hititas, Romanos, Suljuk, Otomanos…

Cada sección tiene algo digno de reseñar. Quizás lo mejor sea su habilidad para reproducir leones (en marcado contraste con las civilizaciones occidentales).

A continuación, un pupurrí de objetos singulares:

Seguro que Lorena quiere destacar otros: no demos el capítulo por cerrado. Pero como cada post solo puede incluir 10 fotos, hasta aquí el museo.

[militaryleak]

FNSS Introduces PARS III 8X8 Armoured Fighting Vehicle with Teber-35 RCT Remotely Operated Turret

FNSS is proud to introduce the global unveiling of the PARS III 8X8 Armoured Fighting Vehicle with with Teber-35 TEBER-30/35 RCT Remotely Operated Turret (UKK Uzaktan Komutali Kule). The PARS (Turkish for Anatolian leopard) is an amphibious armoured combat vehicle family with 4x4, 6×6 and 8×8 versions, produced by FNSS Defence Systems of Turkey. The PARS III 8x8 has been developed with special emphasis on mobility, protection, payload, and growth potential. The PARS III 8x8 combat weight is 30,000 kg, and the vehicle is powered by a diesel engine. The power pack consists of a water-cooled diesel engine, coupled to a fully automatic transmission, allowing a maximum road speed up to 100 km/h. The PARS III 8x8 can overcome a 60% vertical and a 30% side slope, climb 0.7 meters-high obstacles and cross 2 meters-wide trenches. #military #defense #defence #militaryleak #turkey #fnss

FNSS is proud to introduce the global unveiling of the PARS III 8X8 Armoured Fighting Vehicle with with Teber-35 TEBER-30/35 RCT Remotely Operated Turret (UKK Uzaktan Komutali Kule). The PARS (Turkish for Anatolian leopard) is an amphibious armoured combat vehicle family with 4×4, 6×6 and 8×8 versions, produced by FNSS Defence Systems of Turkey. The PARS III 8×8 has been developed with special…

[yolascl]

Caligrafia palmer para imprimir

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[yamayuandadu]

Hi, I was doing a quest in SMT4 called "Slay the God of the Violent Winds" where a storm god asks to kill illuyanka, because he was defeated and illuyanka stole the god's eyes and heart, but it doesn't say what this god's name is. Would you know? I don't trust wikipedia to answer my question. Another question: was illuyanka associated with "violent winds", "violent water" and/or flooding rivers? The SMT's compendium leads one to believe so.

Many side quests in IV are remarkably accurate (not the Ishtar/Asherah one, though), and basically on par with SJ, and this is no exception! The god in mention is Tarhunna, the Hittite weather god - well, one of them, Hittites had dozens of weather gods. Still, that was the main one, and the one who generally showed up in myths - both in local ones and in translations of Hurrian myths, which in the original versions would instead star the Hurrian Teshub. Many online sources end up confused about this. A translation of the Illuyanka myth is available online here - it's old but the author, Gary Beckman, is pretty much the biggest Hittite expert in the world nowadays so you can safely assume it to be accurate. Beckman simply interprets Illuyanka as personifying forces of chaos (source), but there are many interpretations: "Suggestions include chaos and evil, winter, the Kaška tribes, and the lord of the underground waters" (quote from here). The compendium entry is pretty decent imo. There is also a depiction of the battle currently on display in Museum of Anatolian Civilizations in Ankara, there is a good photo of it here.

[ask-the-eternal-state]

Turkic Seljuq influence began rooting itself into Anatolian soil the moment the nomads made their way over from Central Asia. Finding opportunity in the west, as well as an uneasy relationship with the Oghuz Tribes, it was tempting to take such an offer that the Persians provided with a new culture and structure to the meaning of society. The Sultanate of Rum was developed in par of the Seljuq Empire with the Persians which, together, went on to be one of the more powerful forces in bringing down the Byzantine Empire. Times were never quiet, and when they were they were spent in prayer or asleep, but, it could definitely be said that it was one of the more exciting times in his life to quell such an adventurous spirit. [11th Cen] Of course, the Title Sadiq held with Rum was short lived as Mongols drove the Turks out of the area to make it into a vassal state-- but afterwards that would lead on to the Ottoman Empire. Could have gone better but alas it works out in the end. Thats what happens when you do business with a zombie amiright. [13th cen]

[ ○ ○ ]

[secretmeaningofthings]

Soundcloud - https://soundcloud.com/voxsinistra/strict-tempo-disco-psicotronica Mixcloud - https://www.mixcloud.com/VoxSinistra/strict-tempo-01062022/ YouTube - https://youtu.be/P6z2BiSU8T0

Johan Mila, Andre Texias - Frenesi (Tronik Youth Remix) Errortica - Master Slave (Anatolian Weapons Acid Club Remix) Potochkine - Le Bachique (Mila Dietrich Remix) VOGUE.NOIR - Cobalt Thorium G Mila Dietrich - Surenchère Paranoiaque (Horreur Remix) NiKiT - Sirens  Horreur Ft Gael Juárez - Disco Psicotrónica (Original Mix) Pablo Bozzi - Out of Sight Franz Scala - Dreamline Alek Drive - Lubeck Antonio - No Limit Robotiko Rejekto - Rejekto (Perfekto Mix) Trace Amount - S.U.R.V.I.V.A.L. (Kontravoid Remix) Stockholm Youth - Terrible Secret (Disco Morato Remix) Lyde - Outcast Johan Mila, Andre Texias - Frenesi  SIERRA - Control 6th Circle - Zepar (Immaculate Infection) 89s† & Petra Flurr - Near Death Choke Chain - Nightfall (Qual Remix) Schwefelgelb - Aus Dem Hals Der Flasche (remastered) Fragrance - Attiré Par Le Chaos Cyence - Automatik (Original Mix) Daniel Holt - Numbers Game Adan & Ilse - Gente Moderna (Remix By Dave Inox) Odonis Odonis - In the Fire Lovataraxx - Craving Curses - Gina Lollobrigida (Nabta Remix) Mitra Mitra - By Your Hand Denis & Denis - Ti I Ja (Bartoszek edit) OorsprongPark - Moderne Tanzmusik Le Chocolat Noir - Peer Pressure Sexual Harassment - K-I-S-S-I-N-G Echoberyl - Aliens (Night Gem Extended Remix) Millimetric - Deflection (Original Mix) Alek Drive - Dance with machines (Original Mix) Tentative - Louis (Maman Küsters Remix) Mouissie - We Stay in Contact Pablo Bozzi - 42 Chambers Chinaski - Totleben Datawave - Stellar Wind Red Instustrie - Body Of The Week (Raul Parra Remix) Struck 9 - Execute .Exe Mix (feat. Tomas Kulberg) Vittorio Di Mango - Inside Mickey Dagger - I Want to Be A Cowboy (Antoni Maiovvi Mix) End Train - The Day I Didn't Want To Wake Up feat. Tonia Nee Alex Bau - One More Time (Feat. Ana Gartner) (Original Mix) Bulgakov - Navsegda Unknown Aim - The Jupiter Effect Black Plastic - Halcyon Nostromo - Ritual Abuse BlackSunDreamer - Control NNHMN - Your Body v.2 Hundred Crusades - No Control Kalte Liebe - Garten der Lust (Achat Remix) Nur Jaber - If Only (Dax J Remix) Job Sifre - First Impress Yourself The Spy - Atomic Power Station (Original Mix) Alek Drive - Jesus Loves Electro The Undertaker's Tapes - Last Deception (Crystal Geometry Remix) Maelstrom - Mine Hammershøi - Dèsillusion Kendal - Banger City Drunk Ensemble Thomas P. Heckmann - Violent Stains (Al Ferox Remix) Ohota - Allo Vino Blakaut - Βαρέθηκα Black Egg + Beta Evers - Lost In Desperation

[scifimagpie]

Sin and Virtue: The Internet's Secret Code

Okay, so not long ago, I put out a post (written in November, actually…) about the internet getting meaner. Since then, I’ve been wracking my brain about why it’s happening.

Then I developed a theory that made it all snap into place.

What makes someone end up as the main character on Twitter for a particular day?

It might be a subculture issue — for example, tabletop roleplay game (TTRPG) Twitter is pretty mad at Critical Role right now because their opening credits feature arguably colonialist imagery/fantasies, and some have argued that its Marquet setting is supporting/pushing orientalism. (Orientalism is the term for the Western artistic fascination with “The East,” conflating a whole mess of cultures that include everything from Anatolians and Turks to Egyptians and Iranians, all the way to to Chinese, Vietnamese, Japanese cultural elements, and more.)

I can’t really debate this argument because I’m not a SWANA (South-West Asian and/or North African) or SEA (South-East Asian) person, but I would say that there’s only so much any particular work of media can do to unpack the entire legacy of colonialism. Change is always going to be incremental; even revolutions leave a lot of paperwork in their wake.

However, there is something interesting about a good-faith effort being taken as cynical, false, and ill-willed. It’s not the first time I’ve watched something like that happen, either — particularly on Twitter, which thrives on anger, because its algorithm says it has to.

So — just posting on Twitter to vent or be angry is kind of inherently dangerous on that basis alone — it’s more likely that you might go viral just when you’re vulnerable. Add in a mixture of people interacting in bad faith, and the recipe for conflict is already spicy. But what about people who see themselves as inherently just, or fighting for the right cause? Surely we’ve all been that person, who signal-boosted a conflict because it seemed important, or weighed in with their two cents. Sometimes, or frequently, the target of that ire may be a person or group with whom we usually would agree — except for this time, or a few other times, of course…

But why would we treat each other badly?

To survive in a system hostile to our existence, many marginalized people have to learn the art of reading subtext. People with Post-Traumatic Stress Disorder or Complex Post-Traumatic Stress Disorder and those who have survived trauma and/or abuse also tend to be members of marginalized groups — and reading the subtle tells of people acting abusively tends to train in hypersensitivity. Unfortunately, that hypersensitivity and the rampant lack of mental health care and resources means that many marginalised people are extremely jumpy, even around each other. The casual abuses of the world around us trains us to default to paranoid readings of the words and writing of mainstream culture. After all, being openly homophobic/queerphobic, openly racist, or openly discriminatory in other ways is punished socially, or at least awkward — but passive-aggression or more subtle jabs abound. Not noticing these things can be harmful to us, so unfortunately, we tend to default to paranoid readings of situations — even when creators, content makers, or other internet strangers are acting in good faith.

Good intentions, bad chemistry

Speaking of abusive or discriminatory environments, it’s also true that a lot of leftists in North America have come from culturally Christian backgrounds. Even if we’ve moved away from that lifestyle and religion, the logic and classification system remains in our minds — the moral hierarchy of goodness and badness, of evil and moral rightness. And unfortunately, that system is pretty lopsided and badly balanced. After all, we’re talking about the system of beliefs wherein — particularly for evangelical Christianity — anal sex is about on par with sexual assault; robbery with being overly proud of yourself; and murder, on par with masturbation.

“Wait, that’s not right!”

Well — that’s a complex topic, but technically, they’re all sins. Sure, some admit that not all sins are equally bad — but they’re all considered sinful. There’s more to it than that, sure, but from a lay-Christian perspective, the sin thing is persistent. We are all sinners before God, and ultimately, only He can forgive us — so the rhetoric goes.

Now substitute in “problematic” for the word “sinful.” Suddenly, certain behavioural patterns make an uncomfortable amount of sense. There is also no God-figure or representational stand-in, such as a priest or pastor, to act as a forgiver or mediator of transgressions for those of us in the social justice sphere. There is the crowd — whose reactions are cherry-picked by the algorithm to show their worst side — and that’s about it. Thus, we may turn to the crowd in hopes of forgiveness, but without leaders (or even a belief in leadership), that just results in a wall of diverse opinions.

So what comes next? Do we need secular forgiveness-priests?

I’m not saying we need leaders or arbiters of forgiveness, because that’s inherently a system of power that seems both ineffective and dangerous, but it’s worth being conscious of our roots so that we can understand the flaws in our own rhetoric and belief structures.

And hey, it’s a lot easier to be less suspicious of others when we understand the flaws and dangers of our own perspectives — and the way our mental health issues and backgrounds colour our perspective. Slowing down and giving others the benefit of the doubt takes time, practice, and discipline — but once the habit is created, life becomes so much more relaxing.

***

Michelle Browne is a sci fi/fantasy writer and editor. She lives in Lethbridge, AB with her partners-in-crime and their cats. Her days revolve around freelance editing, knitting, jewelry, and learning too much. She is currently working on other people’s manuscripts, the next books in her series, and drinking as much tea as humanly possible.

Find her all over the internet: * OG Blog * Mailing list * Magpie Editing * Amazon * Medium * Twitter * Instagram * Facebook * Tumblr * Paypal.me * Ko-fi

[newcharming]

Geothermal District Heating in Reykjavik Today

District heating - DH - is a system which distributes heat from a centralised generation plant to end (residential, tertiary, commercial, recreational facilities...) users, connected via a heating grid and substations. DH has replaced, in most instances, traditional central heating systems where each building is heated by an individual boiler. Clearly, DH achieves higher energy, economic and environmental performance. Heat supply is best adjusted to users demand. Individual building boilers are replaced by a heat exchanger three way valve piping outfit, fuel supplies and operation/maintenance are optimised, all factors resulting in significant cost savings. Last but not least, it reduces greenhouse gas emissions and excess heat losses, thus securing upgraded environmental control. As of early 2000’s European DH market penetration stands as follows (percentage of district heated houses) : Iceland: 96%; Baltic States / Poland / Sweden / Denmark / Finland: 50-60%; Austria / Germany: 12-15%; UK/Netherlands: 1-4%.

This record reflects (i) the fact that Iceland enjoys abundant geothermal resources added to a consistent energy policy of the state in favour of energy savings and renewable energy sources (RES), the latter adopted by Scandinavian, Baltic and Polish states, and (ii) an almost negligible DH share in the UK and Netherlands, most likely attributed to an adverse natural gas lobby competition and, at a lesser extent, to milder climatic conditions. Despite its “modernity” DH is nothing new. As a matter of fact, it dates back to Roman ages as witnessed by remnants evidencing city homes and baths heated via natural hot water catchments and piping. At Chaudes Aigues, in Central France, a city DH system, pioneered in year 1330, fed by the Par hot spring at 82°C, is still operating to date. Heated homes were charged, in those times, a tax by the local landlord in exchange of maintenance duties, as reported in the city annals. Noteworthy is that these early DH systems could be completed thanks to local hot springs and shallow wells, i.e. (sub)surface evidence of geothermal heat conveyed by water.

So, everything considered, engineering of geothermal district heating - GDH - ambitions nothing more than revisiting DH sources. However, no way does this “revival” imply a geothermal archaeological itinerary, but a thorough technological accomplishment instead. DH represents 35% of the European installed power dedicated to direct uses, i.e. an online capacity nearing 5,000 Mwt. Major GDH sites (over 35 exceeding 5 MWt capacity) highlight the dominant role played by Iceland and Turkey, two countries enjoying favourable, volcanically and tectonically active, geodynamic settings on the Mid Atlantic Ridge and the Aegean façade/Anatolian plateau respectively, demonstrating also relevant entrepreneurial skills. The two largest schemes address the heating of the city of Reykjavik and of the Paris suburban area.

GDH provides almost the whole of the Reykjavik demand with an installed capacity of 830 MWt serving 180,000 people, 60 million m3/yr of water at an average 75°C (user inlet) temperature. The city grid elsewhere exhibits several distinctive features compared to most of its European replica. An important part of the hot water supply is piped from distant wells and there is no injection whatsoever of the heat depleted water (ca 35°C) underground.

The Paris Basin GDH system is based on a dependable sedimentary resource environment and on the doublet concept of heat extraction. Here, hot waters at an average 70°C temperature are hosted in permeable carbonate rocks (the Dogger limestone reservoir) at depths of 1500 to 1800 m. The geothermal fluid, a hot saline brine including a solution gas phase, is pumped to surface from a production well and the heat depleted brine pumped back into the source reservoir via an injection well; the doublet well spacing is designed in order to avoid premature cooling of the production well.

[temptarediluvium]

Nos lectures

◊ Article du Independent Lens, publié le 14 Février 2020 sur les mythes diluviens à travers les diverses religions  https://www.pbs.org/independentlens/blog/a-flood-of-myths-and-stories/ 

◊ Article publié par L’histoire.com, une réflexion sur le déluge universel https://www.lhistoire.fr/le-d%C3%A9luge-un-mythe-universel 

◊ Article sur le mythe du déluge et sa présence commune à plusieurs religions. https://www.britannica.com/topic/flood-myth

◊ Réflexions par l’université Néo zélandaise de Victoria sur le déluge biblique http://nzetc.victoria.ac.nz/tm/scholarly/tei-Bes02Reli-t1-body-d4-d5-d7.html 

◊ Références par l’université britannique de Cambridge, publié en décembre 2013 https://www.cambridge.org/core/journals/anatolian-studies/article/the-sumerian-deluge-myth/04DEE2B5D84A0BF01B4D4E782DB49464 

◊ Extrait de l’ouvrage Non-Semitic Deluge Stories and the Book of Genesis a Bibliographical and Critical Survey par Bernhard Lang https://www.jstor.org/stable/40461062 

[highslis]

Dionysus was born twice

Apparently, Anatolia now has a wide range of deities. Greek religion begins to dominate local Anatolian beliefs. Especially the hegemony of Olympian gods is fairly felt.

In the beginning, humankind creates his own god and god­dess as he can’t explain natural events. In an effort to understand the happenings around, mankind charges the deity with the con­trol of all natural events.

The deities are both immortal and live in their own dimen­sions which are not understandable by humans. That is; the deity created by humans was so far away from them in the beginning and didn’t have humanistic features; however, when the deities had been enriched by various peoples throughout centuries, par­ticularly in Greek religion characters of the deities began to re­semble that of humans. As can be noticed in Greek religion, the deities were now jealous, flirtatious, treacherous, telling lies and falling in love. The reason of this change is that Man wanted to justify his actions by imposing all of the characteristics he didn’t like in himself on the gods and goddesses he created.

Greek religion was popular with its patriarchy. The man can cheat on woman yet woman can never. Of course, even great Zeus cuckolds his wife Hera hundreds of times, but Hera has always connived at these and waited patiently. If immortal Hera is wait­ing, why shouldn’t mortal women wait?

Homosexual relationships were so common in Greek society. The reason of this was that these kinds of relationships were also attributed to the deities. Finally, the previous gods and goddesses whom primitive man created lost their pure, protective and fertile natures in time. Since Man lost his innocence when he departed from nuclear family model and began to urbanize. Now, Man is a liar, rascal and cruel. All of these are perhaps the natural result of developing social life. When people adopted these behaviors and life style, they directed all of their characteristics to the dei­ties. Everything has shown parallelism. Humankind makes fun of his god for whom he respects previously. And as a result of this degeneration, a period of monotheistic religions is going to commerce.

Humankind, a perfect being, has always struggled to know and understand himself consciously or unconsciously from the beginning. He begins with identifying nature and natural events, and in this context, develops his own belief system.

In the course of time, man gradually solves the natural events around him and makes clear the features of his deities. From the moment when man improves himself and begins to have a con­trol over the nature, he turns away from the deities whom he has created and worshipped.

As a matter of fact, loss of belief comes out this time. Loss of belief rises in time and this leads to a social and moral breakdown among people. In this decadence, God begins to present his true face through his prophets in different ways.

Before moving to monotheistic religions, there are a few more topics to talk about. They are recounted below.

Dionysus’ Religion and Its Practice

Joining Greek deities later on, the god Dionysus is of Anatolian origin. He is the son of the God Zeus and mortal Semele. In the mythology of birth whose details we will skip, Semele dies during her pregnancy. As a result of Semeles death, Zeus cuts her womb and takes fetal Dionysus out and matures him in his own thigh. Developing as a fetus in Semeles womb; however completing the process of birth in his fathers calf, Dionysus was born twice in a different situation and delivered by Zeus.

Dionysus is the god of wine and joy. It is clear why he is a late arrival among the Greek gods. Ih time, the society spending all their days with love, joy and wine needs a god who will arrange all these feasts.

[militaryleak]

FNSS Systems Unveils Its Pars IV 8x8 New Generation Wheeled Armoured Vehicle (NG-WAV)

FNSS Systems Unveils Its Pars IV 8×8 New Generation Wheeled Armoured Vehicle (NG-WAV)

Turkish defense company FNSS has developed Pars IV 8×8 New Generation Wheeled Armoured Vehicle (NG-WAV) to meet the needs of the Turkish Armed Forces (Turk Silahl? Kuvvetleri, TSK), following a request for proposals issued in late 2019/early 2020. The Pars (Turkish for Anatolian Leopard) is an amphibious Armoured combat vehicle family with 4×4, 6×6 and 8×8 versions, produced by FNSS Defence…

[lalkabulgaria]

Dionysus was born twice

Apparently, Anatolia now has a wide range of deities. Greek religion begins to dominate local Anatolian beliefs. Especially the hegemony of Olympian gods is fairly felt.

In the beginning, humankind creates his own god and god­dess as he can’t explain natural events. In an effort to understand the happenings around, mankind charges the deity with the con­trol of all natural events.

The deities are both immortal and live in their own dimen­sions which are not understandable by humans. That is; the deity created by humans was so far away from them in the beginning and didn’t have humanistic features; however, when the deities had been enriched by various peoples throughout centuries, par­ticularly in Greek religion characters of the deities began to re­semble that of humans. As can be noticed in Greek religion, the deities were now jealous, flirtatious, treacherous, telling lies and falling in love. The reason of this change is that Man wanted to justify his actions by imposing all of the characteristics he didn’t like in himself on the gods and goddesses he created.

Greek religion was popular with its patriarchy. The man can cheat on woman yet woman can never. Of course, even great Zeus cuckolds his wife Hera hundreds of times, but Hera has always connived at these and waited patiently. If immortal Hera is wait­ing, why shouldn’t mortal women wait?

Homosexual relationships were so common in Greek society. The reason of this was that these kinds of relationships were also attributed to the deities. Finally, the previous gods and goddesses whom primitive man created lost their pure, protective and fertile natures in time. Since Man lost his innocence when he departed from nuclear family model and began to urbanize. Now, Man is a liar, rascal and cruel. All of these are perhaps the natural result of developing social life. When people adopted these behaviors and life style, they directed all of their characteristics to the dei­ties. Everything has shown parallelism. Humankind makes fun of his god for whom he respects previously. And as a result of this degeneration, a period of monotheistic religions is going to commerce.

Humankind, a perfect being, has always struggled to know and understand himself consciously or unconsciously from the beginning. He begins with identifying nature and natural events, and in this context, develops his own belief system.

In the course of time, man gradually solves the natural events around him and makes clear the features of his deities. From the moment when man improves himself and begins to have a con­trol over the nature, he turns away from the deities whom he has created and worshipped.

As a matter of fact, loss of belief comes out this time. Loss of belief rises in time and this leads to a social and moral breakdown among people. In this decadence, God begins to present his true face through his prophets in different ways.

Before moving to monotheistic religions, there are a few more topics to talk about. They are recounted below.

Dionysus’ Religion and Its Practice

Joining Greek deities later on, the god Dionysus is of Anatolian origin. He is the son of the God Zeus and mortal Semele. In the mythology of birth whose details we will skip, Semele dies during her pregnancy. As a result of Semeles death, Zeus cuts her womb and takes fetal Dionysus out and matures him in his own thigh. Developing as a fetus in Semeles womb; however completing the process of birth in his fathers calf, Dionysus was born twice in a different situation and delivered by Zeus.

Dionysus is the god of wine and joy. It is clear why he is a late arrival among the Greek gods. Ih time, the society spending all their days with love, joy and wine needs a god who will arrange all these feasts.

[lifestylebulgaria]

Dionysus was born twice

Apparently, Anatolia now has a wide range of deities. Greek religion begins to dominate local Anatolian beliefs. Especially the hegemony of Olympian gods is fairly felt.

In the beginning, humankind creates his own god and god­dess as he can’t explain natural events. In an effort to understand the happenings around, mankind charges the deity with the con­trol of all natural events.

The deities are both immortal and live in their own dimen­sions which are not understandable by humans. That is; the deity created by humans was so far away from them in the beginning and didn’t have humanistic features; however, when the deities had been enriched by various peoples throughout centuries, par­ticularly in Greek religion characters of the deities began to re­semble that of humans. As can be noticed in Greek religion, the deities were now jealous, flirtatious, treacherous, telling lies and falling in love. The reason of this change is that Man wanted to justify his actions by imposing all of the characteristics he didn’t like in himself on the gods and goddesses he created.

Greek religion was popular with its patriarchy. The man can cheat on woman yet woman can never. Of course, even great Zeus cuckolds his wife Hera hundreds of times, but Hera has always connived at these and waited patiently. If immortal Hera is wait­ing, why shouldn’t mortal women wait?

Homosexual relationships were so common in Greek society. The reason of this was that these kinds of relationships were also attributed to the deities. Finally, the previous gods and goddesses whom primitive man created lost their pure, protective and fertile natures in time. Since Man lost his innocence when he departed from nuclear family model and began to urbanize. Now, Man is a liar, rascal and cruel. All of these are perhaps the natural result of developing social life. When people adopted these behaviors and life style, they directed all of their characteristics to the dei­ties. Everything has shown parallelism. Humankind makes fun of his god for whom he respects previously. And as a result of this degeneration, a period of monotheistic religions is going to commerce.

Humankind, a perfect being, has always struggled to know and understand himself consciously or unconsciously from the beginning. He begins with identifying nature and natural events, and in this context, develops his own belief system.

In the course of time, man gradually solves the natural events around him and makes clear the features of his deities. From the moment when man improves himself and begins to have a con­trol over the nature, he turns away from the deities whom he has created and worshipped.

As a matter of fact, loss of belief comes out this time. Loss of belief rises in time and this leads to a social and moral breakdown among people. In this decadence, God begins to present his true face through his prophets in different ways.

Before moving to monotheistic religions, there are a few more topics to talk about. They are recounted below.

Dionysus’ Religion and Its Practice

Joining Greek deities later on, the god Dionysus is of Anatolian origin. He is the son of the God Zeus and mortal Semele. In the mythology of birth whose details we will skip, Semele dies during her pregnancy. As a result of Semeles death, Zeus cuts her womb and takes fetal Dionysus out and matures him in his own thigh. Developing as a fetus in Semeles womb; however completing the process of birth in his fathers calf, Dionysus was born twice in a different situation and delivered by Zeus.

Dionysus is the god of wine and joy. It is clear why he is a late arrival among the Greek gods. Ih time, the society spending all their days with love, joy and wine needs a god who will arrange all these feasts.

[yurstarc]

Dionysus was born twice

Apparently, Anatolia now has a wide range of deities. Greek religion begins to dominate local Anatolian beliefs. Especially the hegemony of Olympian gods is fairly felt.

In the beginning, humankind creates his own god and god­dess as he can’t explain natural events. In an effort to understand the happenings around, mankind charges the deity with the con­trol of all natural events.

The deities are both immortal and live in their own dimen­sions which are not understandable by humans. That is; the deity created by humans was so far away from them in the beginning and didn’t have humanistic features; however, when the deities had been enriched by various peoples throughout centuries, par­ticularly in Greek religion characters of the deities began to re­semble that of humans. As can be noticed in Greek religion, the deities were now jealous, flirtatious, treacherous, telling lies and falling in love. The reason of this change is that Man wanted to justify his actions by imposing all of the characteristics he didn’t like in himself on the gods and goddesses he created.

Greek religion was popular with its patriarchy. The man can cheat on woman yet woman can never. Of course, even great Zeus cuckolds his wife Hera hundreds of times, but Hera has always connived at these and waited patiently. If immortal Hera is wait­ing, why shouldn’t mortal women wait?

Homosexual relationships were so common in Greek society. The reason of this was that these kinds of relationships were also attributed to the deities. Finally, the previous gods and goddesses whom primitive man created lost their pure, protective and fertile natures in time. Since Man lost his innocence when he departed from nuclear family model and began to urbanize. Now, Man is a liar, rascal and cruel. All of these are perhaps the natural result of developing social life. When people adopted these behaviors and life style, they directed all of their characteristics to the dei­ties. Everything has shown parallelism. Humankind makes fun of his god for whom he respects previously. And as a result of this degeneration, a period of monotheistic religions is going to commerce.

Humankind, a perfect being, has always struggled to know and understand himself consciously or unconsciously from the beginning. He begins with identifying nature and natural events, and in this context, develops his own belief system.

In the course of time, man gradually solves the natural events around him and makes clear the features of his deities. From the moment when man improves himself and begins to have a con­trol over the nature, he turns away from the deities whom he has created and worshipped.

As a matter of fact, loss of belief comes out this time. Loss of belief rises in time and this leads to a social and moral breakdown among people. In this decadence, God begins to present his true face through his prophets in different ways.

Before moving to monotheistic religions, there are a few more topics to talk about. They are recounted below.

Dionysus’ Religion and Its Practice

Joining Greek deities later on, the god Dionysus is of Anatolian origin. He is the son of the God Zeus and mortal Semele. In the mythology of birth whose details we will skip, Semele dies during her pregnancy. As a result of Semeles death, Zeus cuts her womb and takes fetal Dionysus out and matures him in his own thigh. Developing as a fetus in Semeles womb; however completing the process of birth in his fathers calf, Dionysus was born twice in a different situation and delivered by Zeus.

Dionysus is the god of wine and joy. It is clear why he is a late arrival among the Greek gods. Ih time, the society spending all their days with love, joy and wine needs a god who will arrange all these feasts.