Discovery of natural methane hydrate in deepwater sediments in the east-coast of India have generated significant interest in recent times. This work puts forward a possible relationship of multi-TCF gas accumulation through destabilization of paleo-hydrate in Plio-Pleistocene deepwater channel sands of Krishna-Godavari basin, India. Analysis of gas in the study area establishes its biogenic nature, accumulation of which is difficult to explain using the elements of conventional petroleum system. Gas generated in sediments by methanogenesis is mostly lost to the environment, can however be retained as hydrate under suitable conditions. Longer the time a layer stayed within the gas hydrate stability zone (GHSZ) greater is the chance of retaining the gas which can be later released by change in P-T conditions due to sediment burial. P-T history for selected stratigraphic units from each well is extracted using 1-D burial history model and analyzed. Hydrate stability curves for individual units through time are generated and overlain in P-T space. It transpired that hydrate formation and destabilization in reservoir units of same stratigraphic level in different wells varies both in space and time. Presence of paleo hydrates is confirmed by the occurrence of authigenic carbonate cement and low-saline formation water. We demonstrate how gas released by hydrate destabilization in areas located at greater water depths migrates laterally and updip along the same stratigraphic level to be entrapped in reservoirs which is outside the GHSZ. In areas with isolated reservoirs with poor lateral connectivity, the released gas may remain trapped if impermeable shale is overlain before the destabilization of hydrate. The sequence of geological events which might have worked together to form this gas reservoir is: deposition of organic rich sediments → methanogenesis → gas hydrate formation → destabilization of hydrate and release of gas → migration and entrapment in reservoirs.

"July 2003". / Thesis (PhD)--Macquarie University, Division of Society, Culture, Media & Philosophy, Department of Anthropology, 2004. / Bibliography: p. 337-345. / Introduction: representing ISKCON: spreading the message of Krishna Consciousness -- "Easy journey" to another planet: fieldwork, culture conversion, and the location of the spiritual -- A taste for Krishna: aesthetic theology and transubstantiation of culture -- Spiritual culture: varnasrama-dharma and brahminical training -- ISKCON and imitation: appropriating the model in Gaudiya-Vaisnavism -- Remembering Prabhupada: hagiography as spiritual practice -- The nectar of translation: mantra, text and the "yoga of spiritual transmission" -- Conclusion: conversion, mimesis, translation: self-realisation and the other in Krishna Consciousness. / This is a cultural anthropological study of The International Society for Krishna Consciousness (ISKCON), or the Hare Krishna movement. Data for this research derive primarily from ethnographic participant-observation, and include tape-recorded interviews with Hare Krishna informants as well as ISKCON literature collected during fieldwork. -- Analysis focuses on Hare Krishna techniques (saddhana, or yoga) of religious transformation, including physical, aesthetic, and discursive practices involved in the pursuit of spiritual realisation in ISKCON. Conversion, mimesis, and translation are the three key conceptual themes which inform a critical analysis of the production and effect of cultural difference in Hare Krishna spiritual practice. Ethnicity and conversion emerge as parallel concerns as the involvement of diasporic Indian and Indo-Fijian Hindus at the congregational level of ISKCON's ministry in Sydney, Australia, is examined for its effect on Western converts' experiences of Krishna Consciousness. A new conceptual approach to the meaning of 'conversion' to ISKCON is developed from this account. -- Recent sectarian developments in ISKCON's relationship with the Indian tradition of Gaudiya-Vaisnavism are also examined within a comparative theological framework. Hagiographic practices surrounding ISKCON's Bengali founder, A.C. Bhaktivedanta Swami Prabhupada (1896-1977), and textual practices surrounding the founder's translations of Vaisnavite scripture, are both analysed as core features of Hare Krishna spirituality. The theological significance of these practices is directly correlated with recent sectarian tensions between ISKCON and the Indian tradition. / Mode of access: World Wide Web. / 345 p. ill. (some col.)

This essay explores ISKCON’s religious text A.C. Bhaktivedanta Swami Prabhupada’s commentary on the Bhagavad Gita, the Bhagavad Gita As It Is, as an American scripture. This commentary expressed a philosophy which attracted ISKCON’s American converts and gave voice to the protest they had against the larger American culture. Using Thomas Tweed’s theory of dissent, I show how the Bhagavad Gita As It Is gave the American converts of the 1960s and 1970s a language of dissent in the larger American conversation and allowed them to create an alternative American identity. In this way, the Bhagavad Gita is an American text.

Studies of geologic and geophysical data from the offshore of India have revealed two geologically distinct areas with inferred gas hydrate occurrences: the passive continental margins of the Indian Peninsula and along the Andaman convergent margin. The Indian National Gas Hydrate Program (NGHP) Expedition 01 was designed to study the occurrence of gas hydrate off the Indian Peninsula and along the Andaman convergent margin with special emphasis on understanding the geologic and geochemical controls on the occurrence of gas hydrate in these two diverse settings. NGHP Expedition 01 established the presence of gas hydrates in Krishna- Godavari, Mahanadi and Andaman basins. The expedition discovered one of the richest gas hydrate accumulations yet documented (Site 10 in the Krishna-Godavari Basin), documented the thickest and deepest gas hydrate stability zone yet known (Site 17 in Andaman Sea), and established the existence of a fully-developed gas hydrate system in the Mahanadi Basin (Site 19).

God never died as scholars of secularization theory from the 1960s and 1970s proposed that he eventually would, but He rather reappeared within the context of Pop music. This work analyzes the lives and music of Yusuf Islam a.k.a. Cat Stevens, Kanye West, Bob Dylan, and George Harrison in order to see how their inner quest for peace brought upon by religious conversion affected their supreme message. Once the artists realized the phenomenal peace found in experiencing personal relationships with the Divine, their music changed so as to inspire others to seek the same greater freedoms from which they benefited upon turning within. These four elite members of secular society did not privatize their faiths, and by sharing their new found beliefs with the world, they turned the minds of millions Godwards.

<p>Vårt syfte med denna uppsats var att studera varför människor väljer att ansluta sig till två olika nya religiösa rörelser, Hare Krishna-rörelsen respektive Scientologikyrkan. Dessa två rörelser skiljer sig åt på flera olika sätt. Det mest tydliga är att Hare Krishna-rörelsen har en gudsbild (monistisk) till skillnad från Scientologikyrkan som istället tror på ett högre väsen, en personlig gud.</p><p>Vår utgångspunkt är antagandet att den nya tidens samhälle har skapat en större strävan efter individualitet och att samhällets medborgare söker efter tydlighet och enkelhet både vad gäller ledarskap och tro. Vi antar dessutom att samhällets sekularisering och den förändring som skett med tanke på skolans undervisning inom ämnet religion leder till en större nyfikenhet och till ett större intresse för nya religiösa rörelser.</p><p>Uppsatsen grundar sig på åtta djupintervjuer, med fyra medlemmar från Hare Krishna-rörelsen och fyra från Scientologikyrkan. Vi har även använt oss av litteraturstudier för att skapa en grund för vår undersökning. Resultatet visar att behovsuppfyllande var en återkommande orsak till anslutning och vidare att intervjuobjektens behov var skiftande.</p>

Vårt syfte med denna uppsats var att studera varför människor väljer att ansluta sig till två olika nya religiösa rörelser, Hare Krishna-rörelsen respektive Scientologikyrkan. Dessa två rörelser skiljer sig åt på flera olika sätt. Det mest tydliga är att Hare Krishna-rörelsen har en gudsbild (monistisk) till skillnad från Scientologikyrkan som istället tror på ett högre väsen, en personlig gud. Vår utgångspunkt är antagandet att den nya tidens samhälle har skapat en större strävan efter individualitet och att samhällets medborgare söker efter tydlighet och enkelhet både vad gäller ledarskap och tro. Vi antar dessutom att samhällets sekularisering och den förändring som skett med tanke på skolans undervisning inom ämnet religion leder till en större nyfikenhet och till ett större intresse för nya religiösa rörelser. Uppsatsen grundar sig på åtta djupintervjuer, med fyra medlemmar från Hare Krishna-rörelsen och fyra från Scientologikyrkan. Vi har även använt oss av litteraturstudier för att skapa en grund för vår undersökning. Resultatet visar att behovsuppfyllande var en återkommande orsak till anslutning och vidare att intervjuobjektens behov var skiftande.

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