Heart Of The Earth Research Articles

Heart of the Earth: A 1940s Lakota Map of Black Hills Sacred Sites

Heart of the Earth: A 1940s Lakota Map of Black Hills Sacred Sites

Jesus in the Heart of the Earth: Deciphering the Jonah Saying (Matthew 12:39–41)

The unique comparison between Jonah and the Son of Man in the First Gospel has been notoriously difficult for several reasons. First, “three days and three nights” cannot be fitted into the interval of Jesus’s burial in the tomb from Friday evening to Sunday morning; second, the resurrection of Jesus, which is understood by some as “the sign of Jonah,” was not witnessed by “an evil and adulterous generation,” but only by believers in Christ; third, an above sea-level tomb like the one that contained Jesus hardly qualifies as “the heart of the earth” as commonly understood; and fourth, interpreting “the heart of the earth” literally as Sheol still does not resolve the chronological problem. However, the enigma of the Jonah saying unravels with a shift in perspective. This article will recognize that shift and propose a new understanding of this passage.

Spiritual Tourism: Journey into the Heart of the Earth

Spiritual Tourism: Journey into the Heart of the Earth

Rapid Enhancements of the Seed Populations in the Heart of the Earth's Outer Radiation Belt: A Multicase Study

AbstractTo better understand rapid enhancements of the seed populations (hundreds of keV electrons) in the heart of the Earth's outer radiation belt (L* ~ 3.5–5.0) during different geomagnetic activities, we investigate three enhancement events measured by Van Allen Probes in detail. Observations of the fluxes and the pitch angle distributions of energetic electrons are analyzed to determine rapid enhancements of the seed populations. Our study shows that three specified processes associated with substorm electron injections can lead to rapid enhancements of the seed populations, and the electron energy increases up to 342 keV. In the first process, substorm electron injections accompanied by the transient and intense substorm electric fields can directly lead to rapid enhancements of the seed populations in the heart of the outer radiation belt. In the second process, the substorm injected electrons are first trapped in the outer radiation belt and subsequently transported into L* < 4.5 by the convection electric field. In the third process, the lower energy electrons are first injected at L* ~ 5.3 and then undergo drift resonance with ultralow‐frequency waves. These accelerated electrons by ultralow‐frequency waves are further transported into L* < 4.5 due to the convection electric field. This process is consistent with the radial diffusion. Our results suggest that these specified processes are important for understanding the dynamics of the seed populations in the heart of the outer radiation belt.

The Plasma Wave Experiment (PWE) on board the Arase (ERG) satellite

The Exploration of energization and Radiation in Geospace (ERG) project aims to study acceleration and loss mechanisms of relativistic electrons around the Earth. The Arase (ERG) satellite was launched on December 20, 2016, to explore in the heart of the Earth’s radiation belt. In the present paper, we introduce the specifications of the Plasma Wave Experiment (PWE) on board the Arase satellite. In the inner magnetosphere, plasma waves, such as the whistler-mode chorus, electromagnetic ion cyclotron wave, and magnetosonic wave, are expected to interact with particles over a wide energy range and contribute to high-energy particle loss and/or acceleration processes. Thermal plasma density is another key parameter because it controls the dispersion relation of plasma waves, which affects wave–particle interaction conditions and wave propagation characteristics. The DC electric field also plays an important role in controlling the global dynamics of the inner magnetosphere. The PWE, which consists of an orthogonal electric field sensor (WPT; wire probe antenna), a triaxial magnetic sensor (MSC; magnetic search coil), and receivers named electric field detector (EFD), waveform capture and onboard frequency analyzer (WFC/OFA), and high-frequency analyzer (HFA), was developed to measure the DC electric field and plasma waves in the inner magnetosphere. Using these sensors and receivers, the PWE covers a wide frequency range from DC to 10 MHz for electric fields and from a few Hz to 100 kHz for magnetic fields. We produce continuous ELF/VLF/HF range wave spectra and ELF range waveforms for 24 h each day. We also produce spectral matrices as continuous data for wave direction finding. In addition, we intermittently produce two types of waveform burst data, “chorus burst” and “EMIC burst.” We also input raw waveform data into the software-type wave–particle interaction analyzer (S-WPIA), which derives direct correlation between waves and particles. Finally, we introduce our PWE observation strategy and provide some initial results.

The blessing of grain represented in god ‘Nepri’ and his affiliate gods of grain: ‘Osiris’ and ‘Renenutet’

For the Ancient Egyptians, cereals were not simply food . Cereals were deeply ingrained in their thought and spirit as a symbol of goodness and benefaction. The natural phenomenon of the sprouting of new green shoots from the heart of the earth after casting the seeds, in a regular cyclic period of time, reaffirmed their deeply implanted belief of rebirth after death. The Ancient Egyptian deified cereals in the form of god ‘Nepri’, who was both the god of cereals and cereals themselves. ‘Nepri’ together with ‘Osiris’ and ‘Renenutet’were considered beneficial gods causing all good and productivity. The determinative used in writing the name of god ‘Nepri’ was three grains of corn. The religious importance of corn went so far that Ancient Egyptian texts inform us that it is ‘Osiris’who made corn from his own liquid or water (the water that is in him). These Texts mention how cereals represented by gods ‘Osiris’ and ‘Nepri’ are the source of life to gods ( the gods live by me ) as states ‘Osiris’. The earliest association of ‘Osiris’ with corn seems to occur in the Dramatic Ramesseum Papyrus ( 12th Dynasty ) as states ‘Griffiths’. The texts acknowledge too the benefit of sun rays to the plants causing them to germinate and grow. The aim of the study is to shed light on the numerous aspects reflecting the rooted importance assigned to cereals in the Ancient Egyptian belief and conscience. The researcher has started by showing the identification of both gods ‘Nepri’ and ‘Osiris’, then, the importance of the two gods starting with god ‘Nepri’, taking in consideration that most of the time it is difficult to separate between the roles of the two gods, being closely entwined. The study, next, approaches the importance of god ‘Osiris’ and finally, the importance of goddess ‘Renenutet

It's for You: Muddy Waters's “Long Distance Call” and How Delta Blues Re-Set the Controls for the Heart of the Earth

In this paper the author expresses his view that the music of the Mississippi Delta region of the U.S.A. was a major instigator in returning musical impulses to a more natural and intuitive path, while also presaging many of the formal compositional innovations that took place in the latter half of the 20th century.

Self-assembled photosystem-I biophotovoltaics on nanostructured TiO(2 )and ZnO.

The abundant pigment-protein membrane complex photosystem-I (PS-I) is at the heart of the Earth’s energy cycle. It is the central molecule in the “Z-scheme” of photosynthesis, converting sunlight into the chemical energy of life. Commandeering this intricately organized photosynthetic nanocircuitry and re-wiring it to produce electricity carries the promise of inexpensive and environmentally friendly solar power. We here report that dry PS-I stabilized by surfactant peptides functioned as both the light-harvester and charge separator in solar cells self-assembled on nanostructured semiconductors. Contrary to previous attempts at biophotovoltaics requiring elaborate surface chemistries, thin film deposition, and illumination concentrated into narrow wavelength ranges the devices described here are straightforward and inexpensive to fabricate and perform well under standard sunlight yielding open circuit photovoltage of 0.5 V, fill factor of 71%, electrical power density of 81 µW/cm2 and photocurrent density of 362 µA/cm2, over four orders of magnitude higher than any photosystem-based biophotovoltaic to date.

Salmoneus and the Poets: Poetry in a World of Violence

Salmoneus and the Poets: Poetry in a World of Violence Travis Poling A reading from the book, Gods, Demigods and Demons:1Salmoneus, King of Elis and brother of Sisyphus, shared his elder brother’s contempt for the gods. Salmoneus grew so arrogant that he commanded his subjects to address him as “Zeus.” To validate his claim to divine honors, he clanged iron pots together calling it thunder and hurled torches into the night sky to mimic lightning. Zeus, of course, viewed such pretensions with enormous displeasure, which he expressed by hurling a thunderbolt at Salmoneus, killing him instantly. After his death, Salmoneus was consigned to a part of Hades near where his brother, Sisyphus, was undergoing his own special torment. As Salmoneus observed his brother’s ordeal, turnspit demons were basting him over a flame so that he sizzled through eternity as his brother eternally rolled his rock. This story2 shows us how Salmoneus, who “hurled torches into the night sky,” might serve as a metaphor for the poet in a world of violence. Through his action of launching light through the darkness, this king was doing more than assaulting an already angry god. He was asserting his vision of a world without violence sanctioned from above and allowing others to share in what he saw: that the gods of violence are always a threat to human sensibilities. It is true that this king claimed divinity for himself, but so too do poets, and all mortals, at least to the extent that humans can be divine—that is, to live in the image of the One who created us. But Zeus did not create the people of Greece. He merely ruled over them like an angry father, much like human distortions of the God of Abraham, Jesus, and Mohamed, as the one who could be called Mighty Destroyer. Zeus represents here the spirits of outrage, hatred, slavery, torture, retribution, and war. Salmoneus, like the poet, is one who knows the truth, that such power can only take the god so far, and so challenges Mount Olympia with flame and iron, symbols of light and strength crafted by human hands. Being a god of quick tempers, Zeus lashes out with lightning, a real threat to human flesh, leaving Salmoneus victim to the spirits of violence. And the dead king’s suffering does not end there. He is sentenced to helplessly watch his brother Sisyphus, enslaved for his own challenge to the gods, roll a boulder uphill, only to have it tumble back down each time he nears the summit. Simultaneously, Salmoneus himself is tortured, in tragic irony, in flame upon an iron rod. Poetry enables vision, a particular way of seeing the world as it truly is. It removes the mask that humanity dons to hide from the gravity of life amidst doldrums, brokenness, anxiety, violence, and death and reveals the bitter—and the joyous—truth: we are alienated yet united, unfeeling yet tearful, frightened yet courageous, violent yet loving, dead yet alive. Life contains all of these dichotomies, and we never know which part of it we will be in next: a new day may bring joy that the pain of yesterday is past, a healthy infant may live through her first night while the next may perish before he is born, and a hurricane may come one day and the full sun the next. Life is unstable and unpredictable, for that is what vibrancy is. If life were the same thing continually, there would be nothing vibrant about anything. We would cease to seize the day and begin to let it drop through our ever weakening hands; or, in the case of the suffering brother of Salmoneus and all poets, off our eternally aching backs. For Zeus, for the spirits that feed on flesh, this is power. And so the poet, the artist and lover of life, lives to hurl flame into the deep darkness where violence reigns and lightning sings terror in the heart of the earth. But this flame is not the fire of the arsonist threatening heaven. It is the light that shines in the darkness. And the darkness will never overcome it, as...

The Sign of Jonah

The Sign of Jonah Constance Woods (bio) On a recent trip to Rome, I was fortunate to join a very fine tour of the Vatican Museum led by an art historian. Once we were inside the Sistine Chapel, I noticed that several members of our group asked the same question: "Why Jonah?" That question is probably repeated hundreds of times a day by visitors to the chapel. As you stand facing the Last Judgment on the altar wall, you cannot help also taking in the colossal figure of Jonah positioned on the ceiling directly over the altar. Our guide explained that Jonah is usually regarded as a symbol of the Resurrection because he was swallowed by a whale and after three days was cast back out onto the shore. This interpretation is not peculiar to the art world, of course, but is very much part of the tradition of the Church, which goes back to the Church Fathers and indeed to Jesus himself, as Ross King's excellent history of the Sistine Chapel, Michelangelo and the Pope's Ceiling, reminds us: Theologians regarded Jonah as a precursor of Christ and the resurrection, hence his position above the altar of the Sistine Chapel. Even Christ drew a direct comparison between himself and the prophet: "For as Jonah was three days and three [End Page 133] nights in the belly of the whale," he told the Pharisees, "so will the Son of man be three days and three nights in the heart of the earth" (Mt 12:40).1 That explanation, however, does not seem sufficient to account for Jonah's prominent position on the ceiling. The frescoes in the Sistine Chapel form a dazzling exhibit of biblical themes from the Old and New Testaments, yet the Resurrection of Christ is barely represented. Why then should Jonah be so imposing? With the visit to the Sistine Chapel still fresh in my mind, I happened to be reading the Gospel of Matthew when it became suddenly clear that Jonah is more than a symbol of the Resurrection. I believe Michelangelo used Jonah not only as a figure of Christ crucified and resurrected, but also as a figure of Christ the Judge who is to come. Michelangelo's Jonah is seated in a direct line over the magnificent Christ, who has come into the world a second time at the end of history to pronounce the final judgment. Perhaps it is because art historians and Scripture scholars alike are so accustomed to seeing Jonah as a type of the Resurrection that they have overlooked another aspect of Jonah, even though this other aspect is revealed by Christ in the very same breath with which he makes Jonah a symbol of the Resurrection. Here is the full response Jesus makes to the Pharisees when they demand a sign from heaven: But he answered them, "An evil and adulterous generation seeks for a sign; but no sign shall be given to it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of the whale, so will the Son of man be three days and three nights in the heart of the earth. The men of Nineveh will arise at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and behold, something greater than Jonah is here." (Mt 12:40–41) [End Page 134] Jesus does not say that Jonah will arise at the judgment, but rather the people of Nineveh, who were converted by his preaching. Michelangelo's Jonah could be seen as a synecdoche, a kind of shorthand, for the whole population of Nineveh that will arise and assist Christ at the Last Judgment, condemning the generation that did not believe in him. Jesus makes Jonah a type of himself (that is, a prefigurement of himself) as judge when he says: "Behold, something greater than Jonah is here." Luke's account omits the theme of the Resurrection, and concentrates entirely on judgment: as Jonah was a sign of judgment to Nineveh (a sign of their imminent annihilation if they did not repent), so the Son of Man will...

Under the Sign of Jonah: Studying Spirituality in a Time of Ecosystemic Crisis

In Matthew’s “Sign of Jonah” text, Jesus went down “into the heart of the Earth” at the time of his transformation. The current global ecosystemic crisis represents an urgent call to reclaim the centrality of this solidarity with the Earth. Several decades ago, Gregory Bateson articulated key aspects of the radical change of human consciousness that is demanded by the crisis of the Earth. By reading John of the Cross through this lens, Bateson’s insights can be connected to Christian traditions of contemplative spirituality. The essay proposes that this contemplative interiority provides the ultimate critical principle for prophetic participation in ecosystemic adaptation.

Pitch Angle Distribution Evolution of Energetic Electrons by Whistler-Mode Chorus

We develop a two-dimensional momentum and pitch angle code to solve the typical Fokker-Planck equation which governs wave—particle interaction in space plasmas. We carry out detailed calculations of momentum and pitch angle diffusion coefficients, and temporal evolution of pitch angle distribution for a band of chorus frequency distributed over a standard Gaussian spectrum particularly in the heart of the Earth's radiation belt L = 4.5, where peaks of the electron phase space density are observed. We find that the Whistler-mode chorus can produce significant acceleration of electrons at large pitch angles, and can enhance the phase space density for energies of 0.5 ∞ 1 MeV by a factor of 10 or above after about 24h. This result can account for observation of significant enhancement in flux of energetic electrons during the recovery phase of a geomagnetic storm.

POLAR spacecraft observations of helium ion angular anisotropy in the Earth's radiation belts

Abstract. New observations of energetic helium ion fluxes in the Earth's radiation belts have been obtained with the CAMMICE/HIT instrument on the ISTP/GGS POLAR spacecraft during the extended geomagnetically low activity period April through October 1996. POLAR executes a high inclination trajectory that crosses over both polar cap regions and passes over the geomagnetic equator in the heart of the radiation belts. The latter attribute makes possible direct observations of nearly the full equatorial helium ion pitch angle distributions in the heart of the Earth's radiation belt region. Additionally, the spacecraft often re-encounters the same geomagnetic flux tube at a substantially off-equatorial location within a few tens of minutes prior to or after the equatorial crossing. This makes both the equatorial pitch angle distribution and an expanded view of the local off-equatorial pitch angle distribution observable. The orbit of POLAR also permitted observations to be made in conjugate magnetic local time sectors over the course of the same day, and this afforded direct comparison of observations on diametrically opposite locations in the Earth's radiation belt region at closely spaced times. Results from four helium ion data channels covering ion kinetic energies from 520 to 8200 KeV show that the distributions display trapped particle characteristics with angular flux peaks for equatorially mirroring particles as one might reasonably expect. However, the helium ion pitch angle distributions generally flattened out for equatorial pitch angles below about 45°. Significant and systematic helium ion anisotropy difference at conjugate magnetic local time were also observed, and we report quiet time azimuthal variations of the anisotropy index.Key words. Magnetospheric physics (energetic particles · trapped; magnetospheric configuration and dynamics; plasmasphere)

Foundations In Cancer Research:Alone On The Heart Of The Earth:An Immunogeneticist'S Journey Into The Past

Foundations In Cancer Research:Alone On The Heart Of The Earth:An Immunogeneticist'S Journey Into The Past

How Hot Is the Heart of the Earth?

How Hot Is the Heart of the Earth?

87:6673 How hot is the heart of the Earth?: Weisburd, S., 1987. Sci. News, Washington, D.C., 131(16):p.245

87:6673 How hot is the heart of the Earth?: Weisburd, S., 1987. Sci. News, Washington, D.C., 131(16):p.245

Absolute electron intensities in the heart of the Earth's outer radiation zone

Preliminary data from detectors on Explorer XII are analyzed. The omnidirectional intensity of electrons at >40 kev is typically of the order of l0⁸ cm⁻² sec⁻¹, and at l.6 to 5 Mev, of 2 x l0/sup 5/ cm⁻² sec⁻¹. Hence the response of lightly shielded ( approximates l gm/cm/) detectors is largely due to direct penetration of primary electrons. (L.N.N.)