Relevant bibliographies by topics / Ritual masters

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Ritual masters'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Ritual masters"

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Handayani, Andri, and Kelli Swazey. "Contestation in Gamelan Making Rituals: Tensions between Old and New Understandings." Jurnal Humaniora 30, no. 3 (October 2, 2018): 305. http://dx.doi.org/10.22146/jh.35463.

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Performing ritual before making gamelan as one of stages of producing gamelan orchestra has changed. The decision of gamelan masters to perform ritual is affected by their worldview, socio-religious and economic changes in their surroundings. This research aims to identify contestation in gamelan making rituals especially the tensions that occur between old and new understanding of gamelan masters. The study was conducted from March 2013 to April 2015. Semi-structured interview was applied to 6 out of 10 gamelan masters in Wirun Village, Sukoharjo District, Central Java. The result finds that gamelan masters apply strategies such as purification, negotiation and commercialization to adapt to the changes in Wirun. These strategies occur based on the understanding of old and younger generation of gamelan masters in Wirun. Purification can be defined as gamelan masters attempt to purify their religious principle from other external influence. There are two types of purification conducted by gamelan masters; purification of Javanese belief and purification of Islamic teachings. Negotiation hitherto is a way for gamelan masters to perceive their religious perspective and Javanese traditions flexibly. While, commercialization is taken by gamelan masters who only perceive gamelan as an industrial commodity and who prioritize the market value disregarding religious values in making the gamelan. The strategies serve to allow gamelan masters to sustain their identity as gamelan craftsmen.
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Handayani, Andri, and Kelli Swazey. "Contestation in Gamelan Making Rituals: Tensions between Old and New Understandings." Jurnal Humaniora 30, no. 3 (October 2, 2018): 305. http://dx.doi.org/10.22146/jh.v30i3.35463.

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Performing ritual before making gamelan as one of stages of producing gamelan orchestra has changed. The decision of gamelan masters to perform ritual is affected by their worldview, socio-religious and economic changes in their surroundings. This research aims to identify contestation in gamelan making rituals especially the tensions that occur between old and new understanding of gamelan masters. The study was conducted from March 2013 to April 2015. Semi-structured interview was applied to 6 out of 10 gamelan masters in Wirun Village, Sukoharjo District, Central Java. The result finds that gamelan masters apply strategies such as purification, negotiation and commercialization to adapt to the changes in Wirun. These strategies occur based on the understanding of old and younger generation of gamelan masters in Wirun. Purification can be defined as gamelan masters attempt to purify their religious principle from other external influence. There are two types of purification conducted by gamelan masters; purification of Javanese belief and purification of Islamic teachings. Negotiation hitherto is a way for gamelan masters to perceive their religious perspective and Javanese traditions flexibly. While, commercialization is taken by gamelan masters who only perceive gamelan as an industrial commodity and who prioritize the market value disregarding religious values in making the gamelan. The strategies serve to allow gamelan masters to sustain their identity as gamelan craftsmen.
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Thayyib, Magfirah. "The Ecological Insight of the Bunga’ Lalang Rice Farming Tradition in Luwu Society, South Sulawesi, Indonesia." Journal of Ethnology and Folkloristics 15, no. 1 (June 1, 2021): 140–53. http://dx.doi.org/10.2478/jef-2021-0008.

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Abstract The ecological insights of local farming traditions have the potential to be adapted to modern agricultural practices. The article presents an exploration of the ecological insights of the bunga’ lalang rice farming tradition in the Luwu society, South Sulawesi, Indonesia. Four rituals of the tradition were observed directly during their performance, followed by interviews with eleven figures including the ritual masters. Each ritual of the bunga’ lalang tradition was treated as a discourse and the meanings of the biological elements are extracted to generate ecological knowledge that is biologically logical and compatible with modern scientific knowledge in rice farming.
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Sterckx, Roel. "An Ancient Chinese Horse Ritual." Early China 21 (1996): 47–79. http://dx.doi.org/10.1017/s0362502800003400.

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This article examines a section in the Shuihudi 睡虎地 Rishu 日書 (Daybooks) entitled “Horses” (ma 馬) which describes the instructions for the performance of a ritual to propitiate a horse spirit. The text is one of the earliest transmitted ritual liturgies involving the treatment of animals. It reveals a hitherto little known aspect of the role of animals in early Chinese religion; namely, the ritual worship of tutelary animal spirits and the performance of sacrifices for the benefit of animals. Furthermore, it corroborates the existence of magico-religious rituals involving the treatment of animals, and demonstrates that cultic worship of animal spirits, criticized by some masters of philosophy, was part of the religious practices of the elite in the late Warring States and early imperial period. The article presents an annotated translation of the “Horses” section, discusses its contents and significance in relation to equine imagery documented in received sources, and examines its value as a source for the perception of animals and animal ritual in late Warring States and early imperial China.
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Michael, Thomas. "Celestial Masters: History and Ritual in Early Daoist Communities." Chinese Historical Review 24, no. 2 (July 3, 2017): 186–88. http://dx.doi.org/10.1080/1547402x.2017.1369249.

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Pettit, Jonathan E. E. "Celestial Masters: History and Ritual in Early Daoist Communities." Early Medieval China 2016, no. 22 (January 2016): 72–74. http://dx.doi.org/10.1080/15299104.2016.1250456.

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Espesset, Grégoire. "Review ofCelestial Masters: History and Ritual in Early Daoist Communities." Religious Studies Review 42, no. 4 (December 2016): 259–65. http://dx.doi.org/10.1111/rsr.12777.

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Holm, David. "Literate Shamanism: The Priests Called Then among the Tày in Guangxi and Northern Vietnam." Religions 10, no. 1 (January 18, 2019): 64. http://dx.doi.org/10.3390/rel10010064.

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Then is the designation in Vietnamese and Tày given to shamanic practitioners of the Tày ethnicity, who reside mainly in the northern provinces of Vietnam. Scholars are long aware that the predominantly female spirit mediums among the Zhuang in Guangxi, variously called mehmoed or mehgimq, had a ritual repertoire which included shamanic journeys up to the sky as their essential element. The ritual songs of the mehmoed are orally transmitted, unlike the rituals of male religious practitioners in Guangxi such as Taoist priests, Ritual Masters, and mogong, all of which are text-based. One was led rather easily to posit a dichotomy in which male performers had texts, and female performers had repertoires which were orally transmitted. This division also seemed to hold true for certain seasonal song genres, at least in Guangxi. For that matter, shamanic traditions cross-culturally are seen as predominantly or exclusively oral traditions. Recent research among the Tày-speaking communities in northern Vietnam has confounded this tidy picture. Religious practitioners among the Tày include the Pụt, who in many cases have texts which incorporate segments of shamanic sky journeys and may be either male or female; and the Then, also both male and female, who have extensive repertoires of shamanic rituals which are performed and transmitted textually. The Then have a performance style that is recognisably based on shamanic journeying, but elaborated as a form of art song, complete with instrumental accompaniment (two- or three-stringed lutes), ritual dances, and flamboyant costumes. Apart from individual performances, there are large-scale rituals conducted by as many as a dozen priests. The present paper gives an overview of the practices and rituals of the Then, based on recent fieldwork in Vietnam and Guangxi, and discusses the implications these have for our conventional understandings of shamanism, literacy, gender, and the cultural geography of the border regions.
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Capra, Rudi. "Raising Questions, Cutting Fingers: Chan Buddhism and the Cultivation of Creativity through Ritual Dialogues." Culture and Dialogue 7, no. 1 (May 7, 2019): 31–45. http://dx.doi.org/10.1163/24683949-12340055.

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Abstract The present paper identifies creativity as a crucial component in the pedagogical process envisaged by Chan masters in the Song era. In particular, the paper considers ritual dialogues between masters and students involving questions and answers (wenda 問答) taken from the renowned collection known as the Blue Cliff Record (biyan lu 碧巖錄). The first section is concerned with the definition of creativity and its role within the contextual framework of Chan pedagogy in the Song era. The second section analyses some significant ritual dialogues included in the Blue Cliff Record with the aim of exploring a variety of different creative expressions in the considered Chan narratives. The third and last section illustrates how the ritualized performance of dialogical encounters, and by extension the use of gongan literature, entails and promotes the recourse to creativity as a functional strategy in Chan practice.
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Seibel, N. E. "Ritual Functions of Sun Wukong’s Hair in Wu Cheng-en’s novel “Journey to the West”." Nauchnyi dialog, no. 2 (March 3, 2021): 218–30. http://dx.doi.org/10.24224/2227-1295-2021-2-218-230.

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The results of the motivational analysis of Wu Cheng-en’s novel “A Journey to the West” are presented, the mythological meanings of individual object-material images are studied, a set of ritual actions related to hair is considered: pulling out wool, casting a spell, turning around. The idea of a variety of ritual functions of hair, endowed with mystical properties in many mythological systems, is taken as a starting point; they are included in thanatal, carnival and other contexts. It has been proven that all rituals related to hair in the novel combine the archetypal meanings of being chosen, initiation, carnival buffoonery and spiritual formation. A typology of ritual functions of hair and associated miracles is proposed. The first of the selected types of metamorphosis is carried out through manipulations that Sun Wukong masters in training with the sages: this is the creation of a copy of an object or creature with the help of which the hero avoids danger. The second object of the typology is a gift from the Bodhisattva Guanyin, which requires a certain inner work from the hero — choice, bargaining, creating a new object without a ready-made sample. The question is raised about the divine leadership of the process of becoming a hero.
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Dissertations / Theses on the topic "Ritual masters"

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Wu, Nengchang. "Rituels, divinités et société locale : une étude sur la tradition des maîtres rituels du Lingying-tang à l’ouest du Fujian." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5035/document.

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Prenant principalement appui sur des matériaux de terrain et des documents historiques, la présente étude examine la tradition des maîtres rituels taoïstes. Celle-ci a été une des traditions religieuses les plus vivantes en Chine méridionale, depuis la dynastie des Song (960-1279). Il s’agit d’une tradition d’exorcisme qui a emprunté beaucoup d’éléments au tantrisme. Elle s’est bien intégrée au taoïsme tout en révélant des relations subtiles entre le taoïsme et la religion populaire. D’un point de vue ethnographique, les maîtres rituels constituent un groupe important de spécialistes de rituels à l’ouest du Fujian, au sud-est de la Chine. D’un point de vue historique, chez les maîtres rituels contemporains se trouvent des éléments qui remontent à l’antiquité. Ainsi, la céation et la maîtrise de soldats du monde invisible pour conjurer les êtres malfaisants en faveur du peuple constituent un trait caractéristique. La tradition des maîtres rituels a joué un rôle important non seulement dans la vie quotidienne du peuple, mais aussi dans les processus socio-culturels régionaux. Le présent travail étudie notamment un mythe de « batailles de méthodes » entre des maîtres rituels et des mauvais esprits qui a trouvé sa place dans un contexte de conflits ethniques à l’ouest du Fujian. Il examine aussi un culte des maîtres rituels qui a donné l’occasion aux différents groupes sociaux d’exprimer leurs compréhensions de leur légitimité, ainsi que des rituels d’ordination et des rituels servant à cacher les âmes humaines des mauvais esprits, rites de vie qui contribuent aussi à la construction de la communauté
Relying mainly on field materials and historical documents, this study examines the tradition of Daoist ritual masters; one of the liveliest religious traditions in South China since the Song Dynasty (960-1279). It is a tradition of exorcism which borrowed many elements from Tantrism; but it is also well integrated into Daoism while revealing subtle relations between Daoism and popular religion. From an ethnographic perspective, ritual masters are an important group of ritual specialists in western Fujian in Southeast China. From a historical point of view, among contemporary ritual masters, we can find many elements that date back to antiquity. Thus the making and mastery of soldiers of the invisible world for exorcising evil beings to save the people is a characteristic feature. The tradition of ritual masters has played an important role not only in the daily life of the people, but also in regional socio-cultural processes. In this regard, the present work studies a myth of “magic warfare” between ritual masters and evil spirits that has found its place in a context of ethnic conflict in western Fujian. It also examines a cult of ritual masters which gave the opportunity for different groups to express their understandings regarding legitimacy, as well as ordination rituals and rituals to hide human souls from evil spirits, that is, life rites which contribute also to the construction of community life
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Rose, Dale Joseph. "Our Master’s Legacy: Belief and Ritual in Mission De L’esprit Saint." TopSCHOLAR®, 2015. http://digitalcommons.wku.edu/theses/1526.

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This thesis is a folkloristic examination of the religious beliefs and rituals associated with members of a religious movement known as Mission De L’Ésprit Saint. Mission De L’Ésprit Saint is a Quebecois religious denomination which believes that their founder was the physical incarnation of the Holy Spirit, and the movement strives to continue the teachings which were laid down during his lifetime. The major components of Mission theology and history, as well as an introductory consideration of their cosmology and worldview will be the major focus of this document, as well as a consideration of the role that Folklore has in understanding marginal religious movements.
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Pattison, A. (Andrew). "Contextualizing the curée ritual in Master of Game:hunting as a performance of social order." University of Oulu, 2015. http://jultika.oulu.fi/Record/nbnfioulu-201504021311.

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Abstract. The ritual nature of medieval hunting has been widely noted by historians. Noble hunting practices in particular have been examined as rituals designed to project notions of noble ascendancy over society. In the medieval era, the noble hunt is generally presumed to have been a spectacle designed to underscore the natural hierarchy of society. Although the ritualistic nature of medieval hunting practices has generally been acknowledged, the ritual forms that these practices embraced have nonetheless generally not been examined. The present thesis aims to address this shortcoming by examining the ritual formulae of Master of Game within their proper historical and ritual context. In so doing, Master of Game will be considered as a unique point in the evolution of medieval hunting rituals which discloses not only methods for the mimesis of power in the early 15th century but also how these methods drew on contemporary religious ritual forms to achieve meaning. Similarities between hunting rituals and religious rituals will be highlighted, as will the interpellative role of the spectator. In examining how power and ritual intertwine in Master of Game, this thesis argues that contextualizing hunting rituals affords a more nuanced understanding of the ideological aims and means of noble hunting in the medieval era.
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McClure, Jedidiah. "Self and culture mastery of the self in ritual healing among ! : Kung and Charismatic Christians /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2008. http://wwwlib.umi.com/cr/ucsd/fullcit?p1453676.

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Thesis (M.A.)--University of California, San Diego, 2008.
Title from first page of PDF file (viewed July 28, 2008). Available via ProQuest Digital Dissertations. Includes bibliographical references (p. 42-46).
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Liu, Yonghua 1970. "The world of rituals : masters of ceremonies (Lisheng), ancestral cults, community compacts, and local temples in late imperial Sibao, Fujian." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84524.

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From the establishment of the Ming to the fall of the Qing (1368--1911), the social and cultural scene of the Chinese countryside was greatly transformed. Lineages became the dominant social organization in many areas. Local temples became a familiar part of the rural landscape. Local culture was increasingly exposed to the influence of regional culture and gentry culture with the proliferation of market towns, the development of the printing industry and the rise of literacy. By investigating the history of ritual specialists and their rituals in a sub-county area in southeast China, this thesis shows how these social and cultural transformations took place and how the local population experienced them. Lisheng or masters of ceremonies, the focus of this thesis, played and still play an important role in the local social and symbolic life. Either along with or in the absence of other ritual specialists, they guided the laity through ritual procedures to communicate with ancestors, gods, and the dead. These rituals, and also the related liturgical texts, were the outcome of social and cultural transformations in the late imperial period. Through a detailed discussion of the history of the three important local institutions that were closely related to lisheng and their rituals, namely, lineages, community compacts, and temple networks, the thesis shows the limitations of the elitist interpretation of late imperial cultural transformations. Cultural integration and gentrification were without doubt important aspects of these processes. However, both may have oversimplified the complexity of the processes and exaggerate the influence of high culture. Cultural hybridization, the process in which elements from different cultural traditions were synthesized into a new, constantly changing cultural mosaic, provides a multipolar, interactional, and thus more complex approach to our understanding of cultural processes in late imperial China.
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Gentry, James Duncan. "Substance and Sense| Objects of Power in the Life, Writings, and Legacy of the Tibetan Ritual Master Sog bzlog pa Blo gros rgyal mtshan." Thesis, Harvard University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3626633.

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This thesis is a reflection upon objects of power and their roles in the lives of people through the lens of a single case example: power objects as they appear throughout the narrative, philosophical, and ritual writings of the Tibetan Buddhist ritual specialist Sog bzlog pa Blo gros rgyal mtshan (1552-1624) and his milieu. This study explores their discourse on power objects specifically for what it reveals about how human interactions with certain kinds of objects encourage the flow of power and charisma between them, and what the implications of these person-object transitions were for issues of identity, agency, and authority on the personal, institutional, and state registers in sixteenth- and seventeenth-century Tibet.

My investigation of Sog bzlog pa's discourse on power objects shows how the genres of narrative, philosophy, and liturgy are related around such objects, each presenting them from a slightly different perspective. I illustrate how narratives depict power objects as central to the identity of Sog bzlog pa and his circle, mediating relations that are in turn social, political, religious, aesthetic, and economic in tone, and contributing to the authority of the persons involved. This flow of power between persons and objects, I demonstrate further, is connected to tensions over the sources of transformational power as rooted in either objects, or in the people instrumental in their ritual treatment or use. I show how this tension between objective and subjective power plays out in Sog bzlog pa's philosophical speculations about power objects and in his rituals featuring them. I also trace the persistence of this discourse after Sog bzlog pa's death in the seventeenth-century state-building activities of Tibet and Sikkim, and in the present day identity of Sikkim's Buddhist population. Power objects emerge as hybrid subject-object mediators, which variously embody, channel, and direct the flow of power and authority between persons, objects, communities, institutions, and the state, as they flow across boundaries and bind these in their tracks. Finally, I illustrate how this discourse of power objects both complicates and extends contemporary theoretical reflections on the relationships between objects, actions, persons, and meanings.

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Aguiar, José Ariosvaldo dos Anjos. "A Participação Social no Processo de Planejamento Urbano: Um Estudo sobre o Plano Diretor Participativo do Município de Santa Rita - PB." Universidade Federal da Paraí­ba, 2012. http://tede.biblioteca.ufpb.br:8080/handle/tede/5523.

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Made available in DSpace on 2015-05-14T12:09:30Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 3374093 bytes, checksum: 95f2b5953896a6a8faf835b717a68fcd (MD5) Previous issue date: 2012-12-12
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The new rules of urban policy in the Brazil, down from the 1988 Constitution and regulated by the City Statute (2001), established a mandatory participation of civil society in the drafting of municipal master plans, which have become the basic tool for national policy in urban development. This study aims to analyze at what level is the civil society participation, particularly the social popular segments at the spaces for dialogue established in the drafting of the Santa Rita - PB Participatory Master Plan, and assess to what extent the proposals were incorporated in the Law of this Plan. In order to assess the social participation in various stages of Master Plan s preparation, studies on levels of social participation were adopted, related to the degree of empowerment and decision-making power of the social sectors, on their relationship with the public sector. In the development of research, a quantitative and qualitative approach was adopted, from documentary records and interviews, also using the technique of content analysis. As a result, it was found that in various stages of Santa Rita Participatory Master Plan, social participation took place at various levels, ranging from situations of non-participation to moments that occurred some participation of the social popular segments. This demonstrates that local social organizations still have a long way to go in order to have a more effective participation in decision-making processes, relating to the planning and management of urban policies in Santa Rita county, from the perspective of a citizen participation, an effective and democratic exercise of a society with rights, in order to build a more just and democratic city, a city of all.
As novas regras da política urbana do país, estabelecidas a partir da Constituição de 1988 e regulamentadas pelo Estatuto da Cidade (2001), tornaram obrigatória a participação da sociedade civil no processo de elaboração de planos diretores municipais, que passaram a ser o instrumento básico da política nacional de desenvolvimento urbano. Este trabalho tem como objetivo analisar em que nível se deu a participação da sociedade civil, em especial dos segmentos sociais populares, nos espaços de diálogo estabelecidos no processo de elaboração do Plano Diretor Participativo de Santa Rita - PB, bem como avaliar em que medida as propostas apresentadas foram incorporadas na Lei do referido Plano. Para avaliar a participação social nas diversas etapas de elaboração do Plano Diretor, adotou-se estudos sobre níveis de participação social, relacionados ao grau de empoderamento e poder de decisão dos segmentos sociais, na sua relação com o setor público. No desenvolvimento da pesquisa, optou-se por uma abordagem quantitativa e qualitativa, a partir de registros documentais e entrevistas, utilizando-se também a técnica da análise de conteúdo. Como resultado, verificou-se que, nas várias fases do processo de elaboração do Plano Diretor Participativo de Santa Rita, a participação social se deu em vários níveis, que vão desde situações de não-participação a momentos em que ocorreu algum nível de participação dos segmentos sociais populares. Isso demonstra que há um longo caminho a ser percorrido pelas organizações sociais locais, para se ter uma participação mais efetiva nos processos de tomadas de decisão relativas ao planejamento e gestão de políticas urbanas, no município de Santa Rita, na perspectiva de uma participação cidadã, num exercício democrático efetivo de uma sociedade de direitos, na construção de uma cidade mais justa e democrática, uma cidade de todos.
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Muriithi, Paul Mutuanyingi. "A case for memory enhancement : ethical, social, legal, and policy implications for enhancing the memory." Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/a-case-for-memory-enhancement-ethical-social-legal-and-policy-implications-for-enhancing-the-memory(bf11d09d-6326-49d2-8ef3-a40340471acf).html.

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The desire to enhance and make ourselves better is not a new one and it has continued to intrigue throughout the ages. Individuals have continued to seek ways to improve and enhance their well-being for example through nutrition, physical exercise, education and so on. Crucial to this improvement of their well-being is improving their ability to remember. Hence, people interested in improving their well-being, are often interested in memory as well. The rationale being that memory is crucial to our well-being. The desire to improve one’s memory then is almost certainly as old as the desire to improve one’s well-being. Traditionally, people have used different means in an attempt to enhance their memories: for example in learning through storytelling, studying, and apprenticeship. In remembering through practices like mnemonics, repetition, singing, and drumming. In retaining, storing and consolidating memories through nutrition and stimulants like coffee to help keep awake; and by external aids like notepads and computers. In forgetting through rituals and rites. Recent scientific advances in biotechnology, nanotechnology, molecular biology, neuroscience, and information technologies, present a wide variety of technologies to enhance many different aspects of human functioning. Thus, some commentators have identified human enhancement as central and one of the most fascinating subject in bioethics in the last two decades. Within, this period, most of the commentators have addressed the Ethical, Social, Legal and Policy (ESLP) issues in human enhancements as a whole as opposed to specific enhancements. However, this is problematic and recently various commentators have found this to be deficient and called for a contextualized case-by-case analysis to human enhancements for example genetic enhancement, moral enhancement, and in my case memory enhancement (ME). The rationale being that the reasons for accepting/rejecting a particular enhancement vary depending on the enhancement itself. Given this enormous variation, moral and legal generalizations about all enhancement processes and technologies are unwise and they should instead be evaluated individually. Taking this as a point of departure, this research will focus specifically on making a case for ME and in doing so assessing the ESLP implications arising from ME. My analysis will draw on the already existing literature for and against enhancement, especially in part two of this thesis; but it will be novel in providing a much more in-depth analysis of ME. From this perspective, I will contribute to the ME debate through two reviews that address the question how we enhance the memory, and through four original papers discussed in part three of this thesis, where I examine and evaluate critically specific ESLP issues that arise with the use of ME. In the conclusion, I will amalgamate all my contribution to the ME debate and suggest the future direction for the ME debate.
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Wu, Chao-Hui, and 吳昭慧. "Leader of the Ritual and Master of the Temple in Chinghsuei Temple at Longdu , Meinong." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/75602767451203663864.

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碩士
國立交通大學
客家文化學院客家社會與文化教師碩士在職專
96
This study Leader of Ritual and Master of the Temple in Chinghsuei Tempel at Longdu, Meinong Strengthening a society where the rules on Temple Works Organization and Worship Organization. There were three important festival activities in Chinghsuei Tempel. Respectively, from the blessing, End blessing ceremonies and the birth of Zushi Ye. Two of the targets of worship, First god, the second is Zushi Ye. Rituals are carried out by tri-present rite ritual. Who presided over the ceremony is not professional experts, but the community of individuals, and to a certain extent is the community of elite. Villagers Voluntary as leader of ritual for Worship Organization. Rather than structural residents from villages round rotating of worship Organization obligations. Show that ritual and ceremony organizations rely on local chiefs of the elite groups of individuals at Longdu. Festival activities through these individual network and be completed . The master of the temple candidate from the residents in three villages, selected one of the prominent individuals. This is unlike ritual circle theory, from the community, the village villages rotation of the Organization candidates, and then selection decision by god's will. Therefore, the master of the temple in Longdu and the formation of the master show that community organizations is leaded by community elites.
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Yang, Yeh-Chin, and 楊業勤. "The Ritual Procedures of Bhaisajyaguruś Gateway to Buddhist Teachings: According to Ritual Procedure for Making Offerings to the Seven Healing-Master Buddhas, the Wish-Fulfilling Kings." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/67pwc8.

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碩士
華梵大學
東方人文思想研究所
101
This study investigates the ritual procedures and practice implications of Medicine Buddha’s Dharma Method. In the various transmissions of Buddhism, there are numerous documents recording worship acts and offerings made to Medicine Buddha. This article centers on the Great Fifth Dalai Lama’s translation of the Greatest Wish-Fulfilling Sutra of Ritual Procedure for Making Offerings to the Seven Medicine Buddhas, compares it with translations previous to it, and studies its practice essentials. The first section explores the background, formation, and development of Medicine Buddha’s Dharma Method. The second section illustrates documents related to it, such as its scriptures, ritual procedures, confession methods, annotations, and its contemporary transmission of practice. Especially analyzed and compared are the versions and translations of the Greatest Wish-Fulfilling Sutra, and the features of the ritual procedure it addresses. The last section examines the meanings, benefits, methods, and sequence of practicing Medicine Buddha’s Dharma Method. It is found that this ritual procedure not only maintains the permanent elements emphasized in the Greatest Wish-Fulfilling Sutra, e.g. the power of buddhas’ vows, but has a form that keeps up with the times and provides a sequence that facilitates its practice. It carries unique meanings in modern times, which results from its practice characteristics:arising of the bodhicitta, continual remembrance of buddhas’ vows when hearing their names, and pray for being born in the Pure Land and guiding all lives in this world.
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Books on the topic "Ritual masters"

1

The Confucian creation of heaven: Philosophy and the defense of ritual mastery. Albany: State University of New York Press, 1989.

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Eno, Robert. The Confucian creation of heaven: Philosophy and the defense of ritual mastery. Albany: State University of New York Press, 1989.

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3

The witch's master grimoire: An encyclopedia of charms, spells, formulas, and magical rites. Franklin Lakes, NJ: New Page Books, 2001.

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4

Schulmeyer, A. W. Table lodges and lodges of instruction for Master Mason Lodge, Fellow Craft Lodge, and Entered Apprentice with Saints John Festive Table. Deer Lodge, Mont. (304 Milwaukee, Deer Lodge 59722): Deer Lodge #14, 1998.

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Shamanism & personal mastery: Using symbols, rituals, and talismans to activate the powers within you. New York: Paragon House, 1991.

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Duncan, Malcolm C. Duncan's Masonic ritual and monitor: Or, Guide to the three symbolic degrees of the ancient York rite, and to the degrees of mark master, past master, most excellent master, and the royal arch. 3rd ed. [Florida]: Sweetwater Press, 2005.

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The burden of the ceremony master: Image and action in San Marco, Venice, and in an Islamic mosque : the Rituum Cerimoniale of 1564. Roma: G. Bretschneider, 2000.

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Mi-pham-dge-legs-rin-chen. Rje btsun rdo rje ʼchaṅ Ṅag-dbaṅ-kun-dgaʼ-bstan-ʼdzin gyis mdzad paʼi zab khrid ṅes don rgya mtshoʼi bla maʼi brgyud rim daṅ sṅon ʼgro bźi sbyor sogs: An introduction to the preliminary practices of the Mahāmudra system of teaching that passed through the Third Khams-sprul Kun-dgaʼ-bstan-ʼdzin (1680-1728), with an account of the lives of the masters of the transmission. Tashijong, Palampur, Dt. Kangra, H.P: Tibetan Craft Community, 1985.

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Thub-bstan-brtson-ʼgrus. Bla ma ʼJam paʼi dbyaṅs Mi pham phyogs las rnam rgyal dpal bzaṅ po mchog la gsol ba ʼdebs paʼi cho ga thar paʼi lam mkhan: A ritual for paying devotion to the great master, ʼJam-mgon ʼJu Mi-pham-rgya-mtsho. Bylakuppe, Karnataka State: Kagyudpa Monastery, 1985.

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Ellen, Snodgrass Mary. CliffsNotes American Poets of the 20th Century. New York: John Wiley & Sons, Ltd., 2000.

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Book chapters on the topic "Ritual masters"

1

Estévez, Joseba. "On Becoming a Ritual Master Among the Lanten—Yao Mun—Of Laos." In Integrating Strangers in Society, 111–30. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-16703-5_7.

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Porthouse, Jonathan, Adam Hosking, Norwyn Johnson, and Ben Hamer. "Louisiana's Comprehensive Master Plan for a Sustainable Coast: A Response to Hurricanes Katrina and Rita in 2005." In Coasts, marine structures and breakwaters: Adapting to change, 1: 392–403. London: Thomas Telford Ltd, 2010. http://dx.doi.org/10.1680/cmsb.41301.0034.

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"Ritual Life." In Celestial Masters, 219–39. BRILL, 2016. http://dx.doi.org/10.1163/9781684170869_007.

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"From ritual masters to Classicists." In Confucianism in China. Bloomsbury Academic, 2017. http://dx.doi.org/10.5040/9781474242479.ch-005.

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"Bimo Ritual, nyi: Sacrificial Transsubstantiality." In Masters of Psalmody (bimo), 139–65. BRILL, 2019. http://dx.doi.org/10.1163/9789004414846_007.

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Ujeed, Uranchimeg. "Ritual Texts of Mergen Gegeen." In Sources of Mongolian Buddhism, 226–51. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190900694.003.0011.

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Mergen Gegeen’s popular ritual texts combine the traditional Mongolian folk literature with Buddhist liturgical patterns. In this way, Mergen Gegeen infused Buddhist ideas into popular practices. A Rosary of Wish-Granting Jewels for Offering to the Tngri and Nāgas Mergren Gegeen clearly states that anything can be absorbed by Buddhism as long as it is within the framework of Buddhist doctrine and on the right path to serve the living beings. In the two texts concerning Muna Qan, An Extensive Prayer to the Glorious Muna Qan: The Immediate Wish-Granting Jewel Herein and The Smoke Offering and Offering to Glorious Muna Qan and to the Masters of Water Called the Jewel Mighty King, Mergen Gegeen attempts to convert a local pre-Buddhist deity Muna Qan into a protector of the Dharma.
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Bell, Christopher. "The Liturgical Calendar." In The Dalai Lama and the Nechung Oracle, 98–117. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197533352.003.0005.

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Chapter 4 broadens its focus on Nechung Monastery’s ritual activities and annual calendar by exploring month-by-month the significant rites the monastic community historically performed every year. The New Year celebrations around the Jokhang Temple, the opera and musical performances at Drepung Monastery, and the Flower Offering Festival at Tsel Gungtang all illustrate the richness of Nechung’s liturgical involvement throughout the year, as well as its ties to other institutions and major Tibetan holidays. Moreover, these ritual practices and ceremonies reveal Nechung’s growing liturgical history, as the monastery accrued various rites from ritual masters, and in response to important events, throughout the centuries.
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Bell, Christopher. "The Central Rituals." In The Dalai Lama and the Nechung Oracle, 72–97. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197533352.003.0004.

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Chapter 3 shifts from Nechung’s mythological foundations to explore the monastery’s central rites. The three ritual manuals examined in this chapter are at the root of Nechung’s practices and illustrate a vivid ritual accretion over several centuries involving major lineage masters. Specifically, the core rite of Nechung composed by the Fifth Dalai Lama was developed and built up over lifetimes before culminating in the text it is today. The chapter ends by taking a closer look at the deity Dorjé Drakden, a minor emanation of Pehar with humble beginnings, whose importance grows to challenge and overtake even the centrality of the Five King Spirits. The final discussion on ritual reverberation has implications for the wider liturgical activities practiced by Nechung and shared with other institutions.
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Gayley, Holly. "A Tantric Couple." In Love Letters from Golok. Columbia University Press, 2016. http://dx.doi.org/10.7312/columbia/9780231180528.003.0006.

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Chapter Five treats the joint career of Tāre Lhamo and Namtrul Rinpoche from 1980 forward as represented in his hagiography, Jewel Garland. In contrast to the intimate words exchanged between lovers in their correspondence, Jewel Garland portrays the public personae of this tantric couple, whose visionary talents and ritual prowess formed the basis of their many accomplishments promoting the revival of Buddhism in Golok. Tāre Lhamo and Namtrul Rinpoche are depicted side by side traveling throughout Golok to unearth their revelations, bestow tantric initiations, establish ritual practices at monasteries, and construct stūpas and temples. I argue that the writing of Buddhist hagiography is itself constituent of cultural revival and a means to reposition Buddhist masters at the center of society and as the main agents of Tibetan history.
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10

"A Play About Ritual: The 'Rites of Transmission of Office' of the Taoist Masters of Guizhou (South West China)." In India & Beyond, 485–510. Routledge, 2013. http://dx.doi.org/10.4324/9780203039168-77.

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