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Готові списки джерел за темами / Heavens Gate

Добірка наукової літератури з теми "Heavens Gate"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 6 лютого 2022

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Статті в журналах з теми "Heavens Gate":

1

Schlaich, Mike, and Uwe Burkhardt. "Great Heavens Gate, Berlin, Germany." Structural Engineering International 14, no. 4 (November 2004): 268–69. http://dx.doi.org/10.2749/101686604777963513.

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2

Lorentzen, Lois Ann. "Golden State of Grace?" Boom 5, no. 4 (2015): 20–33. http://dx.doi.org/10.1525/boom.2015.5.4.20.

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Non-Californians rarely refer to the Golden State as a sacred place or religious landscape. Yet, California fascinates, in part, due to its religious extravagance–think Jim Jones, Heavens Gate, the Crystal Cathedral, Harold Camping’s predicted end of the world, the Grateful Dead. Everything is here, and then some. This essay looks at California as an epicenter of religious expression and a global microcosm for hybrid religions, new religions, and experimental religious practices. The essay analyzes migration, the California/Mexico border, genders/sexualities, race/ethnicity, commercialization, embodiment/disembodiment, and the natural world as lenses on California’s religious landscape.

3

Bidmead, Julye, and Marilyn Love. "Ištar’s Journey: Above and Below." Culture and Cosmos 22, no. 1 (June 2018): 5–28. http://dx.doi.org/10.46472/cc.0122.0203.

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Astral information appears in a wide variety of cuneiform texts: astronomical manuals, omen series, reports written by celestial diviners to the kings, letters, prayers, and myths. This paper examines one of these myths, Inanna/Ištar’s Descent into the Netherworld, to trace the parallels between Inanna/Ištar’s journey in the netherworld and the planet Venus. The Mesopotamian goddess Inanna/Ištar is represented in her astral aspect as Venus, who is both the evening star, visible after sunset, and the morning star, visible before sunrise. In the myth, she travels from the ‘great heavens above’ into the netherworld, the ‘great below’, where she passes through seven gates. At each gate, she is symbolically stripped of her divine radiance (mêlammū) by the removal of her clothing and adornments. She is held prisoner by the queen of the netherworld, her older sister, Ereškigal. During the goddess’ captivity, procreation and fertility of the land cease. She is eventually rescued and released in exchange for her lover, Dumuzi/Tammuz, who must reside half of the year in the netherworld in her place. Though the myth is traditionally understood as a seasonal aetiology, with its familiar ancient Mediterranean dying-rising god motif, and as the Mesopotamians’ conception of afterlife, using iconographic representations and linguistic comparisons with the astral omen texts, another interpretation explaining the movements and periodic disappearance of Venus is noticeable.

4

Lloyd, David, and Tony Curtis. "Heaven's Gate." World Literature Today 77, no. 1 (2003): 104. http://dx.doi.org/10.2307/40157844.

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5

Sołtysiak, Arkadiusz. "The Bull of Heaven in Mesopotamian Sources." Culture and Cosmos 05, no. 02 (October 2001): 3–21. http://dx.doi.org/10.46472/cc.0205.0203.

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This paper deals with the imagery of the constellation Taurus in the cultures of ancient Mesopotamia. The constellation appears explicitly in the well-known story about Gilgamesh, in which the Bull of Heaven attacks Gilgamesh on the order of Inanna, the deity associated with the planet Venus. It can be argued from other sources that, as early as the 3rd millennium BCE, the Bull was particularly related to this goddess and to An, the god of heaven, both of whom were worshipped in the city of Uruk, itself ruled by Gilgamesh according to Mesopotamian tradition. The Bull of Heaven was represented pictorially in association with the gate of the heavenly palace of An. The later traditions and the iconography of the Bull of Heaven are also explored in the paper.

6

Delanoë-Brun, Emmanuelle. "American Pastorals : horizons et origines imaginaires dans Days of Heaven, Heaven’s Gate et Matewan." Revue Française d Etudes Américaines 142, no. 1 (2015): 107. http://dx.doi.org/10.3917/rfea.142.0107.

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7

Robinson, Wendy Gale. "Heaven's Gate: The End." Journal of Computer-Mediated Communication 3, no. 3 (June 23, 2006): 0. http://dx.doi.org/10.1111/j.1083-6101.1997.tb00077.x.

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8

Wright, Stuart. "Warren at Heaven's Gate." Sewanee Review 115, no. 2 (2007): 307–11. http://dx.doi.org/10.1353/sew.2007.0063.

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9

Mills, Stella. "The Gate of Heaven." Rural Theology 10, no. 2 (January 2012): 197–98. http://dx.doi.org/10.1558/ruth.v10i2.197.

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10

Chryssides, George D. "Suicide, Suicidology, and Heaven’s Gate." Journal of Religion and Violence 6, no. 2 (2018): 191–205. http://dx.doi.org/10.5840/jrv20188153.

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Дисертації з теми "Heavens Gate":

1

Lundgren, Veronika. "Betydelsen av samhälleliga och historiska kontexter för sekters uppkomst : en jämförande studie av Peoples Temple, Heavens Gate och Soltempelorden." Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-6346.

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Syftet med denna litteraturstudie är att finna samhälleliga och historiska kontexter som sammanbinder Peoples Temple, Heavens Gate och Soltempelorden. Definitioner och beskrivningar av sekter, manipulativa sekter och karismatiska ledare presenteras. Fokus ligger på vilka likheter och skillnader som finns i deras uppbyggnad och tro, hur samhället såg ut när dessa sekter uppstod och om man kan finna några gemensamma nämnare när det gäller självmorden, alternativt morden.

Peoples Temple, Heavens Gate och Soltempelorden har alla något gemensamt. De iscensatte tre av historiens största religiösa tragedier genom tiderna. Alla tre sekterna lämnade jordens yta genom att medlemmarna tillsammans med ledarna begick självmord för att komma till en bättre värld.

Alla tre sekternas självmord kantades av samhällets motstånd och det finns historiska incidenter som kan ha att göra med grundandet av dessa grupper. Det är viktigt att man ser till de historiska och sociala faktorerna för att kunna förstå hur en sekt utvecklas på ett visst sätt och hur deras verksamhet har kunnat leda fram till ett kollektivt självmord.

2

Åkerbäck, Peter. "De obeständiga religionerna : om kollektiva självmord och frälsning i Peoples Temple, Ordre du Temple Solaire och Heaven's Gate /." Stockholm : Institutionen för etnologi, religionshistoria och genus studier, Stockholms universitet, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8152.

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3

Loon, Gertrud J. M. van. "The gate of heaven wall paintings with Old Testament scenes in the altar room and the h̲ūrus of Coptic churches /." Istanbul : Leiden : Nederlands Historisch-Archaeologisch Instituut te Instanbul [sic] ; Nederlands Instituut voor het Nabije Oosten, distributor, 1999. http://catalog.hathitrust.org/api/volumes/oclc/43423978.html.

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4

Butts, IV Leverett Belton. "Heroes with a Hundred Names: Mythology and Folklore in Robert Penn Warren's Early Fiction." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/english_theses/71.

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This dissertation examines Robert Penn Warren‘s use of Arthurian legend, Judeo-Christian folklore, Norse mythology, and ancient vegetation rituals in his first four novels. It also illustrates how the use of these myths helps define Warren‘s Agrarian ideals while underscoring his subtle references to these ideals in his early fiction.

5

黃琨崴. "The pricing model of virtual the case study of online game "Heaven"." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/61283428489444507555.

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6

Chen, Shih-Tse, and 陳士哲. "My World is "The Heaven"？The exploratory Study on the Cultivation Effect of On-line Game "Lineage" for Taiwan Teenager." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/21855214387067593303.

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碩士
國立中山大學
傳播管理研究所
93
At this point, along with big media tide evolution, the emerging network media already carves up of influence the original television. Some communication effects which originally occur on the television also have the possibility to appear on the network media when young people spend more time and higher frequency in network than TV. Looked from the media angle, the computer game is also an item of electronic media tool can instill the value into young people’s mind, and it products the media effect does not allow to belittle when young people spend long time and actively access the computer game. "On-line game" is the media owns the characteristic of network and the computer game. Not only has excellently designed script to attract player’s notice but also has the interaction of network and anonymous of hypothesized world. At that time Gamania sold South Korean on-line game "Lineage", he proposed a slogan :Realizes matter which you usually do not dare to do, therefore it attracts multitudinous people to join. Nowadays “Lineage” has is known as 660 ten thousand above members, it has the media effect to be not allow to neglect. On-line game and traditional PC game biggest difference lies in its story which not beforehand arranges; therefore On-line game product life is longer than PC game relatively. Society group forms which in the game process, imperceptibly caused users to condense the high loyalty. The reappearance of "Experience" is returns to realize the activity of consciousness, including thought or image which produces regarding the primitive experience reflection, recollection and reorganization. Cultivation function is a long time course. Teenagers who is being in the phase that models with personality and moral value maybe be influenced to constitute the cognition of our world by family,　interactively study between the associates, even each kind of electronic media content. The idiom "Has a limited view of the day" is suitable to describe how the people cognize the world by the media. Symbolist, Perice, pointed out that symbol interaction process is decided by the relationship of sign, signifier, and signified. According to Saussure view, signifier, and signified both are produced by human communication, "the relations" namely are the connotation made by each other. It is both sides depend on the convention or the agreement formation, and it is a part of cultural. When “Lineage” provides the news is main message for user to depend on constructing social reality, it will own the condition to create cultivation effect. In other words, cultivation effect is supposed not only the news receive or study. The individual psychic mechanism which people take in on-line game perhaps is a key of cultivation effect. The cultivation effect of “Lineage” occurs is because players to receive the information narrowly only by the pipeline from the game world, or person, matter and thing which are about the game. After people regarding the world multiplicatively, he will not only understand the society and the environment solely from some at the same time, but has taken a mistake "to have a limited view of the day".

7

Olson, James. "A Connecticut Yankee At The Gates Of Heaven: A Study Of The Rites Surrounding The Death Of A Christian In The Connecticut Conference, United Church Of Christ, At The Beginning Of The Twenty-First Century." Thesis, 2012. https://hdl.handle.net/2144/3728.

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This dissertation examines the rites that members and churches of the Connecticut Conference of the United Church of Christ perform when a member of the community dies. A distinction between a “funeral” and “memorial service” is established, with a funeral defined as a rite provided by the Church at the death of a Christian that is both a rite of passage for the dead and a service of the worship of God for the living, and a memorial service identified as a communal gathering that focuses more on eulogizing and remembering the deceased and less on the overt worship of God. By examining the difference between the two, and by looking at historic liturgical sources, it is clear that in the Connecticut Conference at this time, most rites are memorial services rather than funerals. Assessment was made by means of a qualitative analysis of worship bulletins for rites at the time of death that were submitted by seventy-two of the Connecticut Conference churches, in which worship patterns, hymns and scriptures were identified in order to construct a “moment-in-time” snapshot of commonalities among churches in a tradition that cherishes individual expression and resists standard liturgies imposed from the denomination. In conclusion, a new set of death rites based on the findings of the research is offered.

Книги з теми "Heavens Gate":

1

Tony, Curtis. Heaven's gate. Bridgend, Wales: Seren Books, 2001.

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2

Yorke, Erin. Heaven's gate. Richmond,Surrey: Mills & Boon, 1995.

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3

Warren, Robert Penn. At heaven's gate. New York, NY: Published for J. Laughlin by New Directions, 1985.

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4

Barnett, Michael. At Heaven's Gate. Zurich: Wild Goose Company Association, 1988.

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5

Herrera, Abraham Cohen de. Gate of heaven. Leiden: Brill, 2002.

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6

Okekwe, Promise Ogochukwu. Tales by heaven's gate. Lagos, Nigeria: Oracle Books, 1999.

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7

Bach, Steven. Final cut: Dreams and disaster in the making of Heaven's gate. New York: New American Library, 1987.

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8

Bounds, Edward M. Inside heaven's gates. New Kensington, PA: Whitaker House, 1999.

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9

Hoffmann, Bill. Heaven's gate: Cult suicide in San Diego. New York, NY: HarperCollins, 1997.

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10

Steiger, Brad. Inside Heaven's Gate: The UFO cult leaders tell their story in their own words. New York: Signet, 1997.

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Частини книг з теми "Heavens Gate":

1

Millmow, Alex. "At Heaven’s Gate." In Palgrave Studies in the History of Economic Thought, 341–57. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-33-6946-7_19.

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2

Godfrey, Nicholas. "From Heaven’s Gate to Rocky IV." In United Artists, 211–30. London ; New York : Routledge, 2020. |: Routledge, 2020. http://dx.doi.org/10.4324/9780429058332-11.

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3

Bruni, Luigino. "The Gate of Heaven Is a Voice." In Virtues and Economics, 47–50. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-04082-6_12.

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4

Pinsent, Andrew. "Hope as a Virtue in the Middle Ages." In Historical and Multidisciplinary Perspectives on Hope, 47–60. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46489-9_3.

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Abstract As a theological disposition revealed in Scripture, the recognition of hope as an important virtue coincided with the radical transformation in virtue ethics in the early Middle Ages. As the ideals of pagan antiquity gave way to the Christian aspirations for the Kingdom of Heaven, early work on hope was strongly influenced by writers with a monastic background, such as Pope St Gregory the Great. The rise of scholasticism in the twelfth and thirteenth centuries, however, gave an impetus to finding a coherent account of virtue ethics that would incorporate hope along with the other theological virtues and revealed attributes of perfection, such as the gifts and fruits of the Holy Spirit. This chapter examines, in particular, the attempt of St Thomas Aquinas to develop such an account and the role of hope in this account, drawing from new research in experimental psychology. The chapter concludes by considering briefly the transposition of the medieval account of hope to aspects of contemporary life.

5

Cox, Lara. "A French Unsettlement of the Frontier: Love and the Threatened American Dream in Heaven’s Gate (1980)." In Love in Western Film and Television, 179–96. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137272942_12.

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6

Nayak, Kishore. "Oral and Maxillofacial Surgery in India: How Did We Get Here and Where Are We Going?" In Oral and Maxillofacial Surgery for the Clinician, 3–7. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-15-1346-6_1.

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AbstractAny discussion about the history of surgery inevitably begins with an invariable reference to Suśruta and his contributions to facial surgery, in particular. While the contributions of the sixth-century sage surgeon may somewhat be nebulous in a foggy poorly documented history, they are inevitably (and arguably) numerous but need not be elaborated here in any manner. What is lesser known and not often spoken about is that Suśruta considered surgery the first and foremost branch of medicine and stated, “Surgery has the superior advantage of producing instantaneous effects by means of surgical instruments and appliances. Hence, it is the highest in value of all the medical tantras. It is eternal and a source of infinite piety, imports fame and opens the gates of Heaven to its votaries. It prolongs the duration of human existence on earth and helps men in successfully fulfilling their missions and earning a decent competence in life.”

7

Bos, David J. "Hellish Evil, Heavenly Love: A Long-Term History of Same-Sex Sexuality and Religion in the Netherlands." In Public Discourses About Homosexuality and Religion in Europe and Beyond, 21–58. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56326-4_2.

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AbstractThis chapter offers an overview of changes in Dutch perceptions of, and attitudes toward, same-sex sexuality and the part religion played in them. It discusses landmark events and publications from 1730—when “sodomy” became a public issue—until the present. It describes the evolution of discourse on same-sex sexuality, with special reference to the earliest publications on “homosexuality,” alias “Uranism,” which often referred to religion. In the twentieth century, Roman Catholic and Protestant opposition to homosexual emancipation gradually gave way to sympathy, and in the 1960s some pastors were vocal advocates of acceptance. In the early 1970s, homosexuality became a doctrinal issue, a religious identity marker. Polarization was exacerbated in the late 1970s, which saw the rise of both the gay and lesbian movement and religious fundamentalism. “Discursive associations” between religion—including Judaism and Islam—and homosexuality are brought to light partly by means of quantitative content analysis of newspapers.

8

Redfield, Peter. "A Gate to the Heavens." In Space in the TropicsFrom Convicts to Rockets in French Guiana, 113–48. University of California Press, 2000. http://dx.doi.org/10.1525/california/9780520219847.003.0005.

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9

"Translation of Record of the Treasure Store of the Sŏn Approach (Translation 4)." In Core Texts of the Sŏn Approach, translated by Jeffrey L. Broughton and Yoko Watanabe, 129–206. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197530542.003.0010.

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Aah! If our old man Śākyamuni lit the Sŏn lamp in the mind of Mahākāśyapa and spilled the sea of doctrinal teachings into the mouth of Ānanda, then it is a certainty that Sŏn and the teachings were related by him on different days. But when those who are responsible for the doctrinal teachings hear talk of the [Sŏn] “special transmission outside the teachings,” their faces become flushed [with surprise and anger] and their eyes white, saying: “What kind of talk is this! Bah! This is where egotism gets you!” Therefore, disappointed, I tried to find the courage to use the calabash dipper to measure the sea, the hollow tube to steal a peek at the heavens. I will lay out the fundamentals via three gates. What are the three gates? What is brimming over with confusion is [the relationship between] Sŏn and the teachings. Therefore, the first fascicle of this book sets up “the gate of comparison between Sŏn and the teachings.” Those doing the slandering are lecturers on the teachings. Therefore, the middle fascicle sets up “the gate of the submission of textual lecturers [to Sŏn].” Those who spread [dharma] are the sovereign and his vassals. Therefore, the last fascicle sets up “the gate in which the sovereign and his vassals show esteem and confidence [in Sŏn].” The textual citations in these three gates are all the serious words of the ancients—not mere conjectures. Since they are not conjectural, it is natural that people will come to have confidence in this work. The name of this work is ...

10

"Heaven’s Gate." In Encyclopedia of Millennialism and Millennial Movements, 329–32. Routledge, 2000. http://dx.doi.org/10.4324/9780203009437-63.

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Тези доповідей конференцій з теми "Heavens Gate":

1

DeYoung, Samuel, Matthew P. McKay, and Jordan D. Cruzan. "GEOLOGIC MAPPING AND GEOCHRONOLOGY OF THE HEAVENS GATE 7.5’ QUADRANGLE, IDAHO COUNTY, IDAHO, WESTERN IDAHO: MESOZOIC DEFORMATION IN THE SALMON RIVER SUTURE ZONE." In GSA Annual Meeting in Indianapolis, Indiana, USA - 2018. Geological Society of America, 2018. http://dx.doi.org/10.1130/abs/2018am-323884.

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2

Fan, Kuo-Kuang, Pei-Chi Ho, and Yung-Fu Hu. "On Video Game: Heaven or Hell." In 2007 10th IEEE International Conference on Computer-Aided Design and Computer Graphics. IEEE, 2007. http://dx.doi.org/10.1109/cadcg.2007.4407913.

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3

Khalim, Samidi, and Nur Hasaniyah. "Narration of the Heaven Gates in Manuscript of Hadits Duqa." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009911905640568.

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4

Yan, Hui. "Study on the Prototype of Cao Tianguan in the Qing Dynasty Drama “The Heavenly Southern Gate”." In 4th International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200316.005.

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5

Mystakidis, Stylianos, Maria Fragkaki, and Ioannis Hatzilygeroudis. "STAIRWAY TO HEAVEN: INSTRUCTIONAL DESIGN ALIGNMENT IN A SERIOUS GAME FOR EXPERIENTIAL RELIGIOUS EDUCATION IN VIRTUAL REALITY." In 12th International Conference on Education and New Learning Technologies. IATED, 2020. http://dx.doi.org/10.21125/edulearn.2020.1246.

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