Статті в журналах: "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.

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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.

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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.

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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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11

Kernerman, Gerald. "Refugee Interdiction Before Heaven's Gate." Government and Opposition 43, no. 2 (2008): 230–48. http://dx.doi.org/10.1111/j.1477-7053.2008.00254.x.

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AbstractDespite their stated commitment to the 1951 Refugee Convention, liberal democratic states routinely interdict refugees, such as through the use of visa requirements, effectively blocking them from reaching their borders. How do liberal democratic states navigate this contradictory terrain? To answer this question, this article explores situations where normally routine and often invisible interdiction practices break down. Canada's approach to Roma arriving from the Czech Republic and Hungary between 1997 and 2001 is an illuminating example of such breakdown and repair, providing a rare glimpse into how one liberal democratic state manages its own interdiction contradictions.

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12

Jones, Douglas FitzHenry. "Reading “New” Religious Movements Historically." Nova Religio 16, no. 2 (November 1, 2012): 29–46. http://dx.doi.org/10.1525/nr.2012.16.2.29.

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This article surveys the relationship of the Heaven's Gate movement to the cultural context of science fiction while also engaging broader issues in the retrospective account of violence in new religious movements. Against theories that see violence as the consequence of social isolation and the escalating confusion of representation and reality, I argue that members of Heaven's Gate were not only “tapped in” to the reality outside the group but were markedly self-conscious about their engagement with that reality through the medium of science fiction. Using Heaven's Gate as an example, I propose that we read the concepts espoused by new religious movements in the past not in light of their fate but rather as imbedded in the historical realities in which they originally functioned in a meaningful and deliberate fashion.

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13

Denman, Michael. "‘Heaven's gate, built in Jerusalem's wall?’." Clinical Medicine 6, no. 3 (May 1, 2006): 319.2–320. http://dx.doi.org/10.7861/clinmedicine.6-3-319a.

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14

Nordbrandt, Henrik, and Robin Fulton. "From "The Serpents at Heaven's Gate"." Hudson Review 53, no. 2 (2000): 264. http://dx.doi.org/10.2307/3852878.

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15

Ingraham, Catherine. "Gate of Heavenly Peace." Assemblage, no. 20 (April 1993): 44. http://dx.doi.org/10.2307/3181692.

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16

Zeller, Benjamin Ethan. "Scaling Heaven's Gate: Individualism and Salvation in a New Religious Movement." Nova Religio 10, no. 2 (November 1, 2006): 75–102. http://dx.doi.org/10.1525/nr.2006.10.2.75.

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Abstract: This article considers the new religious movement popularly known as Heaven's Gate within the context of American religious history, focusing on its soteriology (scheme of salvation) and the place of the individual within it. I argue that this contextualization reveals a movement that held unusual yet clearly identifiable religious beliefs reflecting popular religious subcultures and possessing clear historical antecedents. Specifically, within Heaven's Gate's soteriology one finds a synthesis of elements drawn from New Age thinking, Christian beliefs, and popular attitudes, and built upon assumptions of individualism and personal autonomy that pervade American religion. Rather than being an aberration of American religious history, Heaven's Gate was quintessentially American, albeit outside the religious mainstream.

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17

Goodwin, Megan. "Staying after Class." Nova Religio 20, no. 4 (May 1, 2017): 80–93. http://dx.doi.org/10.1525/nr.2017.20.4.80.

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In March 1997, Marshall Herff Applewhite (Do) and thirty-eight of his students made headlines when they exited their human bodies in a home in Rancho Santa Fe in San Diego County, California. While the class (as they called their group) is gone, the legacy of Heaven’s Gate remains on the Heaven’s Gate website preserved by Mark and Sarah King. These two former members shared their experiences in the class at the New Religious Movements Group Methods Meeting on 21 November 2014 in San Diego at the American Academy of Religion’s annual meeting. Their presentation and participation in a question-and-answer session provided insight into the complex, ambiguous legacy of Heaven’s Gate: a group that strove for existence beyond the materiality of human bodies now survives on Earth in material form, disseminated by human persons dedicated to preserving the teachings of Do, and his mentor Ti (Bonnie Lu Nettles) in a dynamic, ephemeral space—the internet.

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18

Mammaev, M. M. "MUSLIM GRAVESTONES OF THE 14th - 15th CENTURIES IN THE VILLAGE OF KUBACHI: THE PECULIARITIES OF THE DECORATIVE FINISH." History, Archeology and Ethnography of the Caucasus 13, no. 3 (September 15, 2017): 77–99. http://dx.doi.org/10.32653/ch13377-99.

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The article covers the problems of decorative finish of Muslim gravestones of the 14th - 15th centuries in the village of Kubachi. The author of the article describes the technique of headstone carving, shows that specialties of stone-cutters, calligraphers and ornamentalists were inherited, and notes that the decorative finish of the gravestones was made by the local stone-cutters with the direct participation of the craftsmen who arrived or were specially invited from the countries of the Middle East. In the article, the evolution of decorative finish of the gravestones is traced from comparatively simple Late Cufic Arabic ornamental inscriptions with some elements of floral ornament to complex patterned and epigraphic compositions, in which Late Cufic relief, ornamentally decorated and calligraphically executed inscriptions were made against the background of the relief floral ornament. Arabic ornamental inscriptions include shahadah - monotheism formula: “There is no deity except Allah, and Muhammad is the Messenger of Allah”; sayings: “Death is a cup, everyone drinks from it; grave is a gate, everyone enters it”, etc. On some headstones there are Quranic sayings: “There is no deity except Allah, ever-living, existing: neither slumber nor sleep overtakes Him; to Him belongs whatever is in the heavens, and whatever is on the earth” (Quran, II. 256). The author of the article notes that there is a great variety in the treatment of the Arabic ornamental inscriptions of the gravestones caused both by the forms of the letters and by their decoration. It is noted that the sayings on the gravestones of the 14th - 15th centuries in Kubachi are widespread epitaphs on Muslim headstones in a large area (they were found on headstones in the village of Kalakoreish in Dakhadaevsky District, the village of Kumukh in Lak District, the village of Tatil of Tabasaransky District, etc.), they existed for a long time and became aphorisms. The article also contains the names of the buried people, which were carved on the headstones of the village of Kubachi. Most of them are pre-Islamic and are not readable because in many cases they have no vocalization (diacritic marks) indicating vowel sounds.

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19

Gutierrez, Cathy. "Know Place: Heaven’s Gate and American Gnosticism." Gnosis: Journal of Gnostic Studies 4, no. 2 (November 13, 2019): 147–64. http://dx.doi.org/10.1163/2451859x-12340071.

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Abstract Bonnie Nettles and Marshall Applewhite, the founders of the millenarian movement Heaven’s Gate, began teaching at a retreat they called Know Place, where one came to “know thyself” in the “no-place of Utopia.” This initial phase set the stage for a process of self-recognition that would become the hallmark of conversion to the movement, much as Gnosticism employed in the first centuries of the common era. The parallels between late antique Gnosticism and Heaven’s Gate are remarkable. Both posited two breeds of humans, one a material husk and the other an enlightened soul temporarily trapped on earth. Both proposed radical gender equality and maintained a rigorous ascetic regime. Both proffered death as a return to a prior state of gnosis rather than a disjuncture into a new life and afterlife. This paper examines the rhetoric of self-verification employed by both movements as it relates to a modified monotheism.

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20

Davis, Winston. "Heaven's Gate: A Study of Religious Obedience." Nova Religio 3, no. 2 (April 1, 2000): 241–67. http://dx.doi.org/10.1525/nr.2000.3.2.241.

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21

Sheng, Michael, Peter Kovler, Orville Schell, Lise Yasui, Richard Gordon, Carma Hinton, John Crowley, and Geremie Barme. "The Gate of Heavenly Peace." American Historical Review 101, no. 4 (October 1996): 1150. http://dx.doi.org/10.2307/2169643.

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22

Lester, David. "Cult Suicide and Physician-Assisted Suicide." Psychological Reports 91, no. 3_suppl (December 2002): 1194. http://dx.doi.org/10.2466/pr0.2002.91.3f.1194.

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23

Zeller, Benjamin E. "Heaven’s Gate: A Literature Review and Bibliographic Essay." Alternative Spirituality and Religion Review 1, no. 1 (2010): 45–53. http://dx.doi.org/10.5840/asrr20101128.

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24

Zeller, Benjamin E. "Extraterrestrial Biblical Hermeneutics and the Making of Heaven's Gate." Nova Religio 14, no. 2 (November 1, 2010): 34–60. http://dx.doi.org/10.1525/nr.2010.14.2.34.

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The new religious movement popularly called Heaven's Gate emerged in the mid-1970s. This article argues that its two co-founders, Marshall Herff Applewhite (1932––1997) and Bonnie Lu Nettles (1928––1985), employed what I call extraterrestrial biblical hermeneutics in constructing the theological worldview of Heaven's Gate. This hermeneutics developed out of the New Age movement and its broader interest in ufology, extraterrestrial life, and alien visitation, and postulates a series of close encounters and alien visitations. Borrowing from its New Age and ufological origins, the hermeneutics assumes an extraterrestrial interest in assisting human beings to self-develop, as well as a technological materialism antithetical to supernaturalist readings of the Bible. As I argue here, this extraterrestrial biblical hermeneutics led Applewhite and Nettles to read the Bible as supporting a message of alien visitation, self-transformation, and ultimately extraterrestrial technological rapture.

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25

Ryczek, Wojciech. "U bram niebios. Oda (IV 30) Macieja Kazimierza Sarbiewskiego do Janusza Skumina Tyszkiewicza." Terminus 22, no. 4 (57) (2020): 333–55. http://dx.doi.org/10.4467/20843844te.20.018.12538.

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At Heaven’s Gate: Maciej Kazimierz Sarbiewski’s Ode (IV 30) to Janusz Skumin Tyszkiewicz The main purpose of this paper is twofold. Firstly, it presents the edition of a Latin ode written by Maciej Kazimierz Sarbiewski SJ (1595–1640) dedicated to Janusz Skumin Tyszkiewicz (1572–1642), Voivode of Trakai, after the death of his beloved wife, Barbara née Naruszewicz (1580–1627). A new Polish translation of this text and a commentary are also provided. Secondly, the first part of the paper, or the invitation to close reading, aims at giving more detailed information about the rhetorical architecture of the ode, particularly its composition, arguments, and figures. Sarbiewski, regarded as the most brilliant imitator of Horatian lyrical discourse in early-modern Europe (“Christian Horace”), used the established schemes and formulas to create a Christian consolation based on reinventing the lyrical arguments. The persuasive power of his ode is strongly related to vivid, evocative, and meaningful images. The correlation between divine inspiration and poetic perfection allowed him to refashion the rhetorical patterns of epicedium. Sarbiewski wanted to demonstrate his ability to use various modes of linguistic expression. Thus, in the heart of his consolation there is a story about “the cracks”(rimae) in heaven’s gate and a poet who can take a short glimpse into “the heavenly city”(urbs caelestis). The consolation is to confirm the belief that, following departure, a deceased can live in the realm of eternal joy and happiness. Paradoxically, he or she can be happier there than during his or her earthly life. Despite its rhetorical refinement and poetical elaboration, it always serves the same purpose. Moreover, its realisation only becomes possible due to literary mediation. The poet appears to be the mediator between the world of the living and the world of the dead. The final verses of the poem bring a moral lesson best epitomized in a brief appeal “do not want more”(nec tu plura velis), addressed not only to Tyszkiewicz, but also to the poet himself and the readers.

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26

Ryczek, Wojciech. "U bram niebios. Oda (IV 30) Macieja Kazimierza Sarbiewskiego do Janusza Skumina Tyszkiewicza." Terminus 22, no. 4 (57) (2020): 333–55. http://dx.doi.org/10.4467/20843844te.20.018.12538.

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At Heaven’s Gate: Maciej Kazimierz Sarbiewski’s Ode (IV 30) to Janusz Skumin Tyszkiewicz The main purpose of this paper is twofold. Firstly, it presents the edition of a Latin ode written by Maciej Kazimierz Sarbiewski SJ (1595–1640) dedicated to Janusz Skumin Tyszkiewicz (1572–1642), Voivode of Trakai, after the death of his beloved wife, Barbara née Naruszewicz (1580–1627). A new Polish translation of this text and a commentary are also provided. Secondly, the first part of the paper, or the invitation to close reading, aims at giving more detailed information about the rhetorical architecture of the ode, particularly its composition, arguments, and figures. Sarbiewski, regarded as the most brilliant imitator of Horatian lyrical discourse in early-modern Europe (“Christian Horace”), used the established schemes and formulas to create a Christian consolation based on reinventing the lyrical arguments. The persuasive power of his ode is strongly related to vivid, evocative, and meaningful images. The correlation between divine inspiration and poetic perfection allowed him to refashion the rhetorical patterns of epicedium. Sarbiewski wanted to demonstrate his ability to use various modes of linguistic expression. Thus, in the heart of his consolation there is a story about “the cracks”(rimae) in heaven’s gate and a poet who can take a short glimpse into “the heavenly city”(urbs caelestis). The consolation is to confirm the belief that, following departure, a deceased can live in the realm of eternal joy and happiness. Paradoxically, he or she can be happier there than during his or her earthly life. Despite its rhetorical refinement and poetical elaboration, it always serves the same purpose. Moreover, its realisation only becomes possible due to literary mediation. The poet appears to be the mediator between the world of the living and the world of the dead. The final verses of the poem bring a moral lesson best epitomized in a brief appeal “do not want more”(nec tu plura velis), addressed not only to Tyszkiewicz, but also to the poet himself and the readers.

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27

García, Ana V., and Jane E. Parker. "Heaven's Gate: nuclear accessibility and activities of plant immune regulators." Trends in Plant Science 14, no. 9 (September 2009): 479–87. http://dx.doi.org/10.1016/j.tplants.2009.07.004.

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28

LOCKWOOD, RENEE. "Heaven’s Gate: Postmodernity and Popular Culture in a Suicide Group." Journal of Contemporary Religion 28, no. 2 (May 2013): 322–24. http://dx.doi.org/10.1080/13537903.2013.783320.

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29

Hutchinson, Dawn L. "Review: Heaven’s Gate: America’s UFO Religion by Benjamin E. Zeller." Nova Religio 20, no. 2 (November 1, 2016): 120–21. http://dx.doi.org/10.1525/nr.2016.20.2.120.

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30

Young, Diana. "Law and the Foucauldian Wild West in Michael Cimino’s Heaven’s Gate." Law, Culture and the Humanities 7, no. 2 (May 14, 2010): 310–26. http://dx.doi.org/10.1177/1743872109355555.

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31

Brasher, B. E. "Review: How the Millennium Comes Violently: From Jonestown to Heaven's Gate." Journal of the American Academy of Religion 71, no. 2 (June 1, 2003): 478–80. http://dx.doi.org/10.1093/jaar/71.2.478.

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32

Lamberg, Lynne. "Psychiatrist Explores Apocalyptic Violence in Heaven's Gate and Aum Shinrikyo Cults." JAMA: The Journal of the American Medical Association 278, no. 3 (July 16, 1997): 191. http://dx.doi.org/10.1001/jama.1997.03550030031013.

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Lamberg, L. "Psychiatrist explores apocalyptic violence in Heaven's Gate and Aum Shinrikyo cults." JAMA: The Journal of the American Medical Association 278, no. 3 (July 16, 1997): 191–93. http://dx.doi.org/10.1001/jama.278.3.191.

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34

Silver, Christopher F. "Review: Heaven’s Gate: Postmodernity and Popular Culture in a Suicide Group." Nova Religio 16, no. 4 (February 2013): 135–36. http://dx.doi.org/10.1525/nr.2013.16.4.135.

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35

García-Gallego, Aurora, Nikolaos Georgantzis, and María J. Ruiz-Martos. "The Heaven Dictator Game: Costless taking or giving." Journal of Behavioral and Experimental Economics 82 (October 2019): 101449. http://dx.doi.org/10.1016/j.socec.2019.101449.

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36

Sukkanta, Phatcharapron, and Krittaphas Mongkolkoldhumrongkul. "Life Cycle Assessment of Heaven Mushroom Product." E3S Web of Conferences 228 (2021): 02003. http://dx.doi.org/10.1051/e3sconf/202122802003.

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Climate change affects all regions around the world, so efforts to minimize the environmental impacts of climate change have high importance. The aim of this study is to evaluate the environmental impacts on the production of heaven mushroom product at the Ban Tai Khod community in Rayong, Thailand. In this study, cradle to gate was selected as the system boundary and functional unit from the life cycle assessment method. The results found that the process of building a mushroom house has the highest greenhouse gas emissions of 1, 496.609 kgCO2eq. The mushroom cubes mixing process has the highest energy consumption throughout the production process, requiring an energy consumption of 5.595 kWh. The greenhouse gas is released amount 3, 588.362 kgCO2eq. throughout this process. Additionally, the payback period of the heaven mushroom product is 0.92 years.

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37

Buckley, Nicholas A., and Janelle A. McDonald. "“Hale‐Bopp” and “Knocking on Heaven's Gate” Hits of the Net, 1997." Medical Journal of Australia 167, no. 11-12 (December 1997): 654–55. http://dx.doi.org/10.5694/j.1326-5377.1997.tb138940.x.

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38

Raine, Susan. "Reconceptualising the human body: Heaven's Gate and the quest for divine transformation." Religion 35, no. 2 (April 2005): 98–117. http://dx.doi.org/10.1016/j.religion.2005.06.003.

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39

Moore, G. "The Beast at Heaven's Gate: Georges Bataille and the Art of Transgression." French Studies 61, no. 4 (October 1, 2007): 547–48. http://dx.doi.org/10.1093/fs/knm164.

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40

Lim, Young-ae. "Appearance of ‘Heavenly Kings Gate Building’ : the enshrined location and role of four heavenly king statues." JOURNAL OF THE RESEARCH INSTITUTE FOR SILLA CULTURE 52 (August 31, 2018): 45–70. http://dx.doi.org/10.37280/jrisc.2018.08.52.45.

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41

Thomas, Paul. ": Final Cut: Dreams and Disaster in the Making of "Heaven's Gate" . Steven Bach." Film Quarterly 40, no. 1 (October 1986): 54–58. http://dx.doi.org/10.1525/fq.1986.40.1.04a00210.

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42

Williamson, H. G. M., and Margaret Barker. "The Gate of Heaven. The History and Symbolism of the Temple in Jerusalem." Vetus Testamentum 43, no. 1 (January 1993): 132. http://dx.doi.org/10.2307/1518779.

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43

Song, Jae-Kook. "‘Pre and Post Heaven’ and ‘Gate of Morality’ in the Study of Changes." Journal of Korean Sundo Culture 14 (February 28, 2013): 437–80. http://dx.doi.org/10.35573/jksc.14.12.

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44

Wickens, Caroline. "The Gate of Heaven. By Margaret Barker. London, SPCK1991. Pp. ix + 198. £10.99." Scottish Journal of Theology 47, no. 4 (November 1994): 543–44. http://dx.doi.org/10.1017/s0036930600046755.

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45

Bogdan, Henrik. "De obeständiga religionerna. Om kollektiva självmord och frälsning i Peoples Temple, Ordre du Temple Solaire och Heaven's Gate [The Impermanent Religions: On Collective Suicide and Salvation in Peoples Temple, Ordre du Temple Solaire and Heaven’s Gate] by Peter Åkerbäck." Alternative Spirituality and Religion Review 1, no. 1 (2010): 54–56. http://dx.doi.org/10.5840/asrr20101129.

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46

CUSACK, CAROLE M. "Heaven's Gate: Postmodernity and Popular Culture in a Suicide Group - Edited by George Chryssides." Journal of Religious History 36, no. 2 (May 27, 2012): 311–12. http://dx.doi.org/10.1111/j.1467-9809.2011.01151.x.

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47

Celli, Carlo. "A lost De Sica film—La porta del cielo/The Gate of Heaven(1945)." Quarterly Review of Film and Video 18, no. 4 (October 2001): 361–69. http://dx.doi.org/10.1080/10509200109361536.

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48

Litzinger, R. A. "Screening the Political: Pedagogy and Dissent in The Gate of Heavenly Peace." positions: east asia cultures critique 7, no. 3 (December 1, 1999): 827–50. http://dx.doi.org/10.1215/10679847-7-3-827.

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49

Östling, Erik A. W. "Heaven's Gate. Postmodernity and Popular Culture in a Suicide Group by George D. Chryssides, ed." Alternative Spirituality and Religion Review 3, no. 1 (2012): 122–25. http://dx.doi.org/10.5840/asrr20123122.

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50

Thomas, Paul. "Review: Final Cut: Dreams and Disaster in the Making of "Heaven's Gate" by Steven Bach." Film Quarterly 40, no. 1 (1986): 54–58. http://dx.doi.org/10.2307/1212316.

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