Caldwell showed how a cunning lift of the wings at just the right moment could enhance the audience's sense that the Angel is not just an actor being hefted around the stage, but a heavenly being descending to earth, toe first.
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Shiva Mahimna Stotra () is a Sanskrit composition (Stotra) in devotion of Shiva that is believed has been authored by a gandharva (heavenly being) named Pushpadanta.
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57–58 This group venerated the risen Christ, who had appeared to several persons, as in Philippians 2:6–11, the Christ hymn, which portrays Jesus as an incarnated and subsequently exalted heavenly being.
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The story starts out with the Battle of the Supernatural Powers, a tournament to decide which Celestial (heavenly being in the original Japanese version) will be the next King of the Celestial World (God in the Japanese version"The Law of Ueki." Animax India. March 15, 2007. Retrieved on July 23, 2009.).
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It is also found in the Book of Enoch. In the Jewish apocalyptic tradition this title represents the judge during the final judgement. He was often viewed as angelic or as a heavenly being who comes as a flesh and blood person. Only Jesus mentions this title in the Gospels, often using it to speak about himself in the third person.
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However, in the first century the designation does not seem to have been useful in preaching the good news. It does not appear in credal and liturgical formulas. It was too flexible and even vague: it ranges from the mysterious heavenly being of to simply serving as a circumlocution for "I". Linguistically, it was a particularly odd expression for Greek- speaking people.
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In Nunca, the piece is simple compared to her other works. All the audience sees is a person, a fire, and an angel. Bernadette Vigil's depiction of angels emphasizes the role an heavenly being plays, to protect, guide, and look over people even though they are not with them physically. The angel in Nunca hovers over the human from above and acts as a guide and protective force.
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Mahashveta is delighted to see her lover Pundarika's friend, and is curious to know his tale. Kapinjala narrates as follows: I chased the heavenly being who had carried aloft Pundarika's body (Paragraph 11) to the moon world. This being declared himself to be the Moon God. # The latter said to Kapinjala: ' I was once cursed by your friend (Pundarika) for no sound reason, that I would suffer from unrequited love more than once.
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Liu Bei is a descendant of Liu Sheng, prince Jing of Zhongshan of the Han Dynasty. Cao Cao is the adopted grandchild of Cao Teng, a eunuch in the palace. Sun Jian is the governor of Jiangdong. The three show their marvelous leading-role to divide China to three states: Shu, Wei and Wu. Liu Bei meets a beautiful giant heavenly being in heaven, and she gives him the power to conquer the country.
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In one of his previous incarnations, he was one of the ahamindra—companion of a Deva (heavenly being) in the heaven known as Swartha Siddhi. That deva was born as Rishabhanatha in his next reincarnation. Some of his other previous incarnations were as Mativara (minister of King Bajrajangha), Atigridha (King of Vatsakavati in East Videha of the Jambudvipa), in the fourth hell, as a lion and as a deva in second heaven.
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Depending on the karmic particles attached to a soul, Jain theology states a being is reborn in one of four gatis (states of existence), namely, heavenly being (deva), human (manushya), hell being (naraki) and animals and plants (triyancha). Besides this there also exist a sub-microscopic life form, Nigoda, possessing only one sense, i.e., of touch. In Jain beliefs, souls begin their journey in a primordial state, and exist in a state of consciousness continuum that is constantly evolving through Saṃsāra.
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The deceased's good spirit/soul becomes heavenly being and looks after his/her surviving family members on a daily basis. From time to time, family members will offer a chicken and joss paper money to the deceased's good spirit to ask for guiding and protection from harm. In other times, family members dream or have nightmares about the deceased family member. That means the deceased spirit/soul needs help by their living family member so the ancestor god will send a message by dreaming.
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In 2012, the temple broadcast a talk by Luang Por Dhammajayo, the then abbot of Wat Phra Dhammakaya, about what happened to Steve Jobs after his death. The talk came as a response to a software engineer of Apple who had sent a letter with questions to the abbot. Luang Por Dhammajayo described how Steve Jobs looked like in heaven. He said that Jobs had been reborn as a deva (heavenly being) living close to his former offices, as a result of the karma of having given knowledge to people.
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With the help of the skull, Saman lives for three thousand or forty thousand years. # Segyeong bon-puri: The longest bon-puri. Jacheong-bi is a girl who is born instead of a son due to a Buddhist priest's curse. Over the course of the narrative, she falls in love with a heavenly being named Mun-doryeong, marries him, and resurrects him when he is killed; kills and resurrects her servant Jeongsu-nam; marries a princess of Seocheon while dressed as a man; and suppresses a rebellion in the realm of the gods.
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In Jainism, the word, Sthiti, refers to the length or duration (in time) of ayu-karma, the specific period for which the karmic matter, consisting of desires or passions that motivate actions remains, bound with the soul, the specific length of life in the gati whether as heavenly being or hell being is determined by the sthiti of ayu that stays bound; bhava-leshya affects sthiti and pradesa-bandha. The duration of karmans of a Jiva is dependent on adhayavasaya ('the tenure of the mind'), and therefore, on the strength of the kasayas ('binding factors').
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Both Jains and Sikhs believe in the Karma theory and re-incarnation of the soul. Salvation for a Sikh is attained through the Divine Grace and Will of Waheguru (God) and through good deeds in one's life and the selfless service of Sewa and charity. Jains too believe in personal effort and aims and do not depend on a heavenly being for assistance. Both believe in the conquest of the mind through control of the passions through the five senses as the path to ending the cycle of sufferance of birth and death.
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Vaishnavism (the sect that worships Vishnu as the Supreme) is divided into four sampradayas or traditions. Each of them traces its lineage to a heavenly being. The Kumara Sampradaya, also known as the Nimbarka Sampradaya, Catuḥ Sana Sampradaya and Sanakadi Sampradaya, and its philosophy Dvaitadvaita ("duality in unity") is believed to be propagated in humanity by the four Kumaras. The swan avatar of Vishnu Hamsa was the origin of this philosophy and taught it to the four Kumaras, who in turn taught Narada, who finally passed it to the earthy Nimbarka, the main exponent of the sampradaya.
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These visions may mostly have appeared during corporate worship. Johan Leman contends that the communal meals provided a context in which participants entered a state of mind in which the presence of Jesus was felt. The Pauline creeds contain elements of a Christ myth and its cultus, such as the Christ hymn of Philippians 2:6–11, which portrays Jesus as an incarnated and subsequently exalted heavenly being. Scholars view these as indications that the incarnation and exaltation of Jesus was part of Christian tradition a few years after his death and over a decade before the writing of the Pauline epistles.
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The motif of a heavenly being striving for the highest seat of heaven only to be cast down to the underworld has its origins in the motions of the planet Venus, known as the morning star. The Sumerian goddess Inanna (Babylonian Ishtar) is associated with the planet Venus, and Inanna's actions in several of her myths, including Inanna and Shukaletuda and Inanna's Descent into the Underworld appear to parallel the motion of Venus as it progresses through its synodic cycle. A similar theme is present in the Babylonian myth of Etana. The Jewish Encyclopedia comments: The fall from heaven motif also has a parallel in Canaanite mythology.
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The son, who has been raised in an enlightened way by a remote hermit, goes to the capital city twenty years later as a young man to study philosophical classics. In the library he deciphers passages in texts which reveal the true story of his father's death. A heavenly being, attempting to stop a plot against the Emperor by K'an casts a scroll at the General's feet, who, unable to understand the words, looks for someone to help read it, and meets the boy leaving the library. Reading and realizing the plot, the son gives a different translation then rushes to warn the Emperor of the attack.
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The writer of the Life relates that St Bega was given a bracelet in Ireland by a heavenly being, which she left behind in St Bees when she travelled to Northumberland. It was described as having a holy cross upon it, which fits a style of the 9th and 10th centuries. The bracelet is mentioned several times in the charters of St Bees Priory; one instance is in the middle of the 13th century, when an oath was taken by John of Hale "having touched the sacred things ... and upon the bracelet of St Bega". An account roll from as late as 1516/1517 records offerings of 67s.
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According to Ehrman, a central question in the research on Jesus and early Christianity is how a human came to be deified in a relatively short time. Jewish Christians like the Ebionites had an Adoptionist Christology and regarded Jesus as the Messiah while rejecting his divinity, while other strands of Christian thought regard Jesus to be a "fully divine figure", a "high Christology". How soon the earthly Jesus was regarded to be the incarnation of God is a matter of scholarly debate. Philippians 2:6–11 contains the Christ hymn, which portrays Jesus as an incarnated and subsequently exalted heavenly being: According to Dunn, the background of this hymn has been strongly debated.
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Here, reason and chaos, the intelligent and the material world, stand opposed; and between them is the human soul, belonging to both spheres, yet striving toward the higher and the spiritual. The soul is unable to ascend by its own power; therefore, a heavenly being, concordant with the will of the supreme principle, descends into the human world and redeems the soul by showing it the way through the spheres which sunder it from the world divine. It is not mere thirst for knowledge that impels the Gnostics, but essentially a concern of salvation; because the Gnostic's salvation depends on the possession of the Gnosis respecting these things. Like Gnosis at large, the Ophites teach the existence of a Supreme Being, standing infinitely high above the visible world; qualified as purely spiritual, the primal basis of all things, the starting-point of the cosmic process.
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