HEAVEN'S CIRCLE

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In 1530, according to China's traditional idea that the Earth is square and Heaven round, the Jiajing Emperor (eleventh emperor of the Ming dynasty) took his minister's advice: " Heaven and Earth should be worshiped separately. Worship Heaven at a circular altar and Earth at a square altar." Sumerian Words And Their English Translation". History World. Archived from the original on 10 December 2005 . Retrieved 2 June 2015. {{ cite web}}: CS1 maint: unfit URL ( link) Pulpit Commenatry: Verse 22. - It is he that sitteth upon the circle of the earth; rather, above the vault of the earth; above the vault of sky which seems to arch over the earth. As grasshoppers; i.e. minute, scarcely visible (comp. Numbers 13:33). That stretcheth out the heavens as a curtain. So in Psalm 104:2, only that here the "curtain" is represented as one of thin gauze. The idea is common to Isaiah with Job (Job 9:8), Jeremiah (Jeremiah 10:12; Jeremiah 51:15), and Zechariah (Zechariah 12:1), and is a favourite one in these later chapters (comp. Isaiah 42:5; Isaiah 44:24; Isaiah 45:12; Isaiah 51:13). For Xenophanes' and Parmenides' spherist cosmologies see Heath ibid chapter 7 and chapter 9 respectively, and Popper ibid Essays 2 & 3.

Van Helden, Albert (1985). Measuring the Universe: Cosmic Dimensions from Aristarchus to Halley. Chicago and London: University of Chicago Press. ISBN 978-0-226-84882-2. It is necessary for us to use your personal information to provide the Heavencircle Service to you and perform our obligations in accordance with the contract that we have with you. It is also in our legitimate interest to use your personal information in such a way to ensure that we provide the very best service we can to you. Taliaferro, R. Catesby (1946). Translator's Introduction to the Almagest. In Hutchins (1952, pp.1–4). Albert Van Helden has suggested that from about 1250 until the 17th century, virtually all educated Europeans were familiar with the Ptolemaic model of "nesting spheres and the cosmic dimensions derived from it". [6] Even following the adoption of Copernicus's heliocentric model of the universe, new versions of the celestial sphere model were introduced, with the planetary spheres following this sequence from the central Sun: Mercury, Venus, Earth-Moon, Mars, Jupiter and Saturn. Collins, Adela Yarbro (2000). Cosmology and Eschatology in Jewish and Christian Apoocalypticism. Brill. ISBN 90-04-11927-2.

Today's Temple of Heaven — "Morning Exercise Heaven"

In Isaiah 44:13 a variant of the word is translated in the ESV as “compass”: “The [human] carpenter stretches a line; he marks it out with a pencil. He shapes it with planes and marks it with a compass. He shapes it into the figure of a man, with the beauty of a man, to dwell in a house.” Here, the compass is an instrument used for drawing a circle, and such instruments are still in use today.

Circles, unlike every other shape in our reality, are not linear. There is no corner, edge, or ending to mark where one line ends and another one begins. This is important when looking at the broader symbolic meaning of a circle, because energetically this holds a lot of meaning regarding the role that a circle plays in shaping our world. Maʿuna (ماعونا): The fourth heaven is described as being made of brass (alternatively white gold); Idris (conventionally identified with Enoch) and the " Angel of Tears" reside there. Huff, Toby (2003). The Rise of Early Modern Science: Islam, China, and the West. Cambridge University Press. p. 175. ISBN 978-0-521-52994-5.

Planning a Trip to the Temple of Heaven

In the first lunar month, the emperor would go to the Hall of Prayer to pray for a good harvest in the coming year. Later in the century, the mutakallim Adud al-Din al-Iji (1281–1355) rejected the principle of uniform and circular motion, following the Ash'ari doctrine of atomism, which maintained that all physical effects were caused directly by God's will rather than by natural causes. [53] He maintained that the celestial spheres were "imaginary things" and "more tenuous than a spider's web". [54] His views were challenged by al-Jurjani (1339–1413), who maintained that even if the celestial spheres "do not have an external reality, yet they are things that are correctly imagined and correspond to what [exists] in actuality". [54] The concept of seven heavens as developed in ancient Mesopotamia symbolised both physical and metaphysical concepts. [3] In the Sumerian language, the words for heavens (or sky) and earth are An and Ki. [4] The ancient Mesopotamians regarded the sky as a series of domes (usually three, but sometimes seven) covering the flat earth. [5] :180 Each dome was made of a different kind of precious stone. [5] :203 The lowest dome of the heavens was made of jasper and was the home of the stars. [6] The middle dome of heaven was made of saggilmut stone and was the abode of the Igigi. [6] The highest and outermost dome of the heavens was made of luludānītu stone and was personified as An, the god of the sky. [7] [6] The celestial bodies were equated with specific deities as well. [5] :203 The planet Venus was believed to be Inanna, the goddess of love, sex, and war. [8] :108–109 [5] :203 The sun was her brother Utu, the god of justice, [5] :203 and the moon was their father Nanna. [5] :203 Ordinary mortals could not go to the heavens because it was the abode of the gods alone. [9] Instead, after a person died, his or her soul went to Kur (later known as Irkalla), a dark shadowy underworld, located deep below the surface of the earth. [9] [10] Sumerian incantations of the late second millennium BCE make references to seven heavens and seven earths. One such incantation is: "an-imin-bi ki-imin-bi" (the heavens are seven, the earths are seven.) [1] [11] As he sofa surfed around London he took a piece of paper to a run-down pub in North London and started to think of ideas.

Jansma, Rudi; Jain, Sneh Rani (2006). Introduction to Jainism. Prakrit Bharti Academy. ISBN 81-89698-09-5. Chinese emperors were thought to be "sons of Heaven", revered as representatives of Heaven on Earth. Emperors regarded the sacrificial ceremonies at the Temple of Heaven as their most important religious and political activity. Its original name was 'The Hall of Great Sacrifice'. The Hall of Great Sacrifice was rectangular initially, when the early emperors of the Ming Dynasty worshiped Heaven and Earth there. Dreyer, John Louis Emil (2007) [1905]. History of the Planetary Systems from Thales to Kepler. New York, NY: Cosimo. ISBN 978-1-60206-441-6.Tycho Brahe's investigations of a series of comets from 1577 to 1585, aided by Rothmann's discussion of the comet of 1585 and Michael Maestlin's tabulated distances of the comet of 1577, which passed through the planetary orbs, led Tycho to conclude [63] that "the structure of the heavens was very fluid and simple." Tycho opposed his view to that of "very many modern philosophers" who divided the heavens into "various orbs made of hard and impervious matter." Edward Grant found relatively few believers in hard celestial spheres before Copernicus and concluded that the idea first became common sometime between the publication of Copernicus's De revolutionibus in 1542 and Tycho Brahe's publication of his cometary research in 1588. [64] [65] In Mandaeism, a series of maṭartas, or "toll houses," are located between the World of Light ( alma ḏ-nhūra) from Tibil (Earth). The term maṭarta has variously been translated as "watch-station", [31] "toll-station", [32] "way-station", or " purgatory". Maṭartas are guarded by various uthras (celestial beings from the World of Light) and demons. In the Ginza Rabba, seven maṭartas are listed and described in Chapter 3 in Book 5 of the Right Ginza. However, the number of maṭartas is not always seven; Book 6 of the Right Ginza (also known as the "Book of Dinanukht") lists six, and Chapter 4 in Book 1 of the Left Ginza lists eight. [33] Alternatively, the Seven Heavens can also be seen as corresponding to the Seven Planets, who form part of the entourage of Ruha in the World of Darkness. [33] Hinduism [ edit ] Michael A. Granada, "Did Tycho Eliminate the Celestial Spheres before 1586?", Journal for the History of Astronomy, 37 (2006): 126–45, pp.132–38. You have the flexibility to provide us with as little or as much of this information as possible. However, the more information you provide, the more you will get out of the Heavencircle Service.

Neugebauer, Otto, A History of Ancient Mathematical Astronomy, 3 vols., New York: Springer, 1975. ISBN 0-387-06995-X Stephens, Kathryn (2013), "An/Anu (god): Mesopotamian sky-god, one of the supreme deities; known as An in Sumerian and Anu in Akkadian", Ancient Mesopotamian Gods and Goddesses, University of Pennsylvania Museum In the second century, Irenaeus also knows seven heavens (see his Demonstration of Apostolic Preaching 9; cf. Against Heresies 1.5.2). The oldest work in the Confucian Canon ( link) is the Yì Jīng 易经, or “Canon of Changes,” also called the Zhōu Yì 周易, or “Changes of the State of Zhōu”). (The obsolete transliteration “I Ching” remains common in English.) Hutchins, Robert Maynard; Adler, Mortimer J., eds. (1952). Ptolemy, Copernicus, Kepler. Great Books of the Western World. Vol.16. Chicago, Ill: William Benton.Lange, Armin; Tov, Emanuel; Weigold, Matthias (2011). The Dead Sea Scrolls in Context: Integrating the Dead Sea Scrolls in the Study of Ancient Texts, Languages, and Cultures. Leiden: Brill. p.808. ISBN 978-90-04-18903-4 . Retrieved 3 June 2015.