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Books on the topic 'Ritual masters'

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Published: 4 June 2021
Last updated: 1 February 2022

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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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2

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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5

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

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6

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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7

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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8

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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9

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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10

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

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11

Courtenay, Edwin. The Ascended Masters Book of Ritual and Prayer. Prince of the Stars Books, 2000.

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12

Celestial Masters: History and Ritual in Early Daoist Communities. Harvard University, Asia Center, 2016.

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13

Fox, James J. Master poets, ritual masters: The art of oral composition among the Rotenese of Eastern Indonesia. ANU Press, 2016.

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14

Hanawalt, Barbara A. Ceremony and Civility. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190490393.001.0001.

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London’s civic ceremonies marked the relationships between the mayors and the crown, but also between denizens and their government, gild wardens and members, masters and apprentices, and parishioners and their church. London, like all premodern cities, was made up of immigrants. The number of people who were citizens (who enjoyed the “freedom of the city”) was a small proportion of the inhabitants. The newly arrived had to be taught the civic culture of the city so that the city could function peacefully. Ritual and ceremony played a key role in the acculturation process. In a society in which hierarchical authority was most commonly determined by the inheritance of title and office or sanctified by ordination, elected civic officials relied on rituals to cement their authority, power, and dominance. Since the term of office was a year, the election and inauguration of city officials had to be very public, and the robes of office had to distinguish the officers so that everyone would know who they were. Apprentices entering the city to take up a trade were educated in civic culture by their masters. Gilds also provided experience in leadership through gild governance. Again, rituals, oath swearing, and distinctive livery marked their belonging. Those who rebelled against authority and who broke the civic ordinances were made spectacles of through ritual humiliations so that others could learn from their example. At the parish level, and even at the level of the street, civic behavior was taught through example, proclamations, and ballads.
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15

Barker, Wade. The Kohga Ritual (War of the Ninja Master). Warner Books, 1988.

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16

Anonyma. Masonic Ritual Of The Mark Master's Degree. Kessinger Publishing, LLC, 2005.

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17

Sabrina, Lady. The Witch's Master Grimoire. Career Press, 2000.

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18

[Mackey, Albert Gallatin]. Ritual Of The Master Mason's Degree Fully Illustrated. Kessinger Publishing, LLC, 2005.

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19

Duncan, Malcolm C. Duncan's Masonic Ritual and Monitor: 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. Crown, 1986.

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20

Phelan, Helen. Singing Belonging in the Ritual Lab. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190672225.003.0005.

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Chapter 4 explores the introduction of Ronald Grimes’s ritual laboratory as a pedagogical tool in the teaching of a ritual song module within the context of a Master’s in Ritual Chant and Song at the Irish World Academy of Music and Dance. An examination of feedback and correspondence on the lab from students over the last decade and a half supports a view of the lab as a space of welcome, hospitality, and belonging. A central aspect of singing, explored in the lab, is its relationship with temporality. It suggests that it is the ability of music to collapse the clear boundaries between time and space that makes singing (particularly in ritual contexts) so successful in facilitating a sense of belonging.
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21

Cohoughlyn-Burroughs, Charles E. The Bristol Masonic Ritual: The Third Degree Or Master Mason. Kessinger Publishing, LLC, 2006.

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22

Chase, Zachary James. The Inca State and Local Ritual Landscapes. Edited by Sonia Alconini and Alan Covey. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190219352.013.9.

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Ritual landscapes were integral to Inca imperial expansion, both as a medium for and as a product of the interaction between the Inca state and regional and local polities. The incorporation of peoples and lands into the Inca Empire entailed complex dealings with local and regional huacas, together with the co-optation and modification of local elite lineages, corporate origins, and histories. Late Horizon ritual landscapes were thus emergent phenomena, constructed over time through processes of negotiation and reconfiguration between the Inca and other peoples. I refer to these negotiated landscapes as “local-imperial,” and explore these interactive processes through archaeological and ethnohistorical data from Cuzco, Pachacamac, Huamachuco, and Huarochirí. Inasmuch as local-imperial ritual landscapes were composite entities described in this article, viewing these different forms of evidence together clarifies our image of the Inca expansion as the work of physical, social, and symbolic-semiotic mastery.
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23

Ward, J. S. M. The Master Mason's Book Studies In The Meaning Of Our Ritual. Kessinger Publishing, LLC, 2005.

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24

Yu, Jimmy. Reflections on Self-Immolation in Chinese Buddhist and Daoist Traditions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190656485.003.0014.

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This chapter explores self-immolation in the premodern Chinese Buddhist and Daoist historical milieus. It historicizes this ritual within the spectrum of wider Indian Buddhist practices, and explores the Chinese (and by extension, East Asian) imagination of religious sanctity and mastery over death. It argues that self-immolation in China was understood as a way of transforming death’s negative implications into productive power. The Chinese Buddhist and Daoist hagiographical records often depict self-immolation in concrete, visible terms, thus testifying that the ritual transcended the finality of death with outward signs such as meteorological mastery of procuring rain. Performers were often publicly recognized, which testifies to heavenly approval. The accounts examined are not isolated cases, but instead form part of the repertoire of Chinese Buddhist and Daoist miracle tales which created a discourse of “eminent Buddhist monastics” and “Daoist transcendents.” Their self-immolation became socially recognized markers of sanctity.
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25

Macoy, Robert. Worshipful Master's Assistant: The Encyclopedia of Useful Knowledge. Kessinger Publishing, LLC, 2007.

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26

Kongtrul, Jamgon. Timeless Rapture: Inspired Verse from the Shangpa Masters. Snow Lion Publications, 2003.

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27

Gray, David B. Contemporary Tantric Buddhist Traditions. Edited by Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.40.

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Tantric Buddhist traditions emerged in South Asia during the seventh century c.e., and rapidly spread into Central, East, and Southeast Asia. One of the most notable features of these traditions was the presence of antinomian elements. Many tantric scriptures contain descriptions of rituals involving violence as well as sexual practices. These works led to resistance to tantric traditions in some cultural contexts. They became well established in Tibet, and have spread throughout the world with the Tibetan diaspora from 1959 onward. The dissemination of tantric traditions in the contemporary world, however, has arguably been hindered by problems relating to the transgressive texts and rituals preserved by these traditions. These include controversies concerning the continued practice of violent rituals, as well as the sexual abuse of students by tantric masters who evidently secretly maintain the practice of tantric sexual rituals.
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28

Chase, Jackson H. The Text Book Of Cryptic Masonry: A Manual Of Instructions In The Degrees Of Royal, Select And Super-Excellent Master. Kessinger Publishing, LLC, 2007.

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29

Chase, Jackson H. The Text Book Of Cryptic Masonry: A Manual Of Instructions In The Degrees Of Royal, Select And Super-Excellent Master. Kessinger Publishing, LLC, 2006.

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30

1954-, Kongtrul Jamgon, and Ngawang Zangpo 1954-, eds. Timeless rapture: Inspired verse of the Shangpa masters. Ithaca, New York: Snow Lion Publications, 2003.

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31

Newell, Quincy D. Your Sister in the Gospel. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199338665.001.0001.

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In this biography of Jane Elizabeth Manning James, Quincy D. Newell traces the life of a free African American woman who converted to Mormonism in the early 1840s and remained a member of the Church of Jesus Christ of Latter-day Saints (the LDS, or Mormon, Church) for the rest of her life. James worked as a servant for LDS founder Joseph Smith and his successor Brigham Young. She traveled to the Salt Lake Valley with the church and lived there until her death in 1908. In the last decades of her life, James persistently requested permission to perform the temple rituals that would ensure that she reached the highest degree of glory after death, but church leaders denied her requests because she was black. Nevertheless, they created a ritual just for her: a master–servant sealing that allowed her to be a servant in Joseph Smith’s household for eternity. James’s life provides a different angle on the development of the LDS Church than the experiences of white, male Mormons, whose perspective dominates the narrative of Mormon history. Her story is an important addition to the history of African American religion, American women’s history, the history of the American West, and the history of the LDS Church.
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32

Duncan, Malcolm C. Duncan's Masonic Ritual And Monitor or a Guide to the Three Symbolic Degrees of the Ancient York Rite: Mark Master, Past Master, Most Excellent Master And the Royal Arch. Kessinger Publishing, 2005.

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33

Maier, Harry O. The Household and Its Members. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190264390.003.0005.

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The chapter describes the Greco-Roman and Jewish household, including its members, customs, domestic rituals, and gender roles, along with their intersections with New Testament and other early Christian writings. It presents nomenclature used to describe what we today call “family” and its differences from modern usage. The architectural forms of ancient households (domus, oikos, insula, taberna) are described. The chapter discusses the respective domestic roles of males and females as husbands, wives, and slaves. Children, the practices of infant exposure and adoption as slaves, domestic obligations, education, household economic contribution, laws of inheritance, and rituals associated with birth and maturity are considered. The discussion also contrasts laws of slavery and manumission in the western and eastern Mediterranean. It considers the economic power of slaves and freedpersons, the typical costs of slaves, and freedperson-master obligations. It presents rituals and beliefs surrounding the deceased. Finally, it treats the role of fictive kinship language and how it patterned relationships of Christians with God and one another.
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34

Shamanism and Personal Mastery: Using Symbols, Rituals, and Talismans to activate the powers within you. Paragon House, 1991.

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35

Eno, Robert. The Confucian Creation of Heaven: Philosophy and the Defense of Ritual Mastery (Suny Series in Chinese Philosophy and Culture). State University of New York Press, 1990.

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36

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, M. Wehman Brothers, 1988.

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37

Duncans Ritual And Monitor Of Freemasonry 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. Greenbook Publications, LLC, 2011.

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38

Kunsang, Erik Pema. A Tibetan Buddhist Companion: Teachings from the Great Masters of the Nyingma and Kagyu Traditions. Shambhala, 2005.

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39

Kozak, Michael J., and Edna B. Foa. Mastery of Obsessive-Compulsive Disorder: A Cognitive-Behavioral Approach Forms for Self-Monitoring of Rituals (Treatments That Work). Oxford University Press, USA, 2004.

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40

On the path to enlightenment: Heart advice from the great Tibetan masters. Shambhala, 2013.

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41

Stones, Crystal. Wicca for Beginners: Introductory Guide into the Wiccan World. Understanding the History, Belief, Traditions and Master the Rituals. Independently Published, 2020.

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42

Eno, Robert. The Confucian Creation of Heaven: Philosophy and the Defense of Ritual Mastery (S U N Y Series in Chinese Philosophy and Culture). State University of New York Press, 1990.

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43

Mitchell Sommers, Susan. Father Noah. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190687328.003.0007.

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Ebenezer Sibly needed cash to set up his business, and in 1790 he was hired to manage a parliamentary election in Ipswich, in Suffolk. He had no political experience and no connections to Suffolk. However, by this time he was a senior freemason with ties to Thomas Dunckerley, an influential Provincial Grand Master for many English counties. This chapter re-examines and offers a revisionist interpretation of the connections between Sibly and Dunckerley. With Dunckerley’s connivance, Sibly set up a fraudulent lodge. He used ritual, public performance, and promise of financial benefit to swear an ever-growing number of freemen into membership. He then presented his employer, the candidate Sir John Hadley D’Oyly, as the choice of the lodge. D’Oyly was duly elected. Sibly stayed in town long enough to help secure D’Oyly’s interest and then took the lodge money and left town. The following year he was burned in effigy.
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44

Donald, Merlin. The Evolutionary Origins of Human Cultural Memory. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190230814.003.0002.

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The term cultural memory describes a group’s shared experience, skill, and knowledge that is retained and updated through time. Individual memory has its social roots in this system. Although resources are distributed across different minds in the network, they must all obey the standards of thought and behavior imposed by belonging to it. As such, no single person can carry the burden of the system alone and thus has only modest possibilities of changing it. Cultural memory has evolved in relation to embodied, narrative, and institutional modes of representation. Humans became skilled before they became articulate: The prime driver of early evolution of mind and memory was tool master rather than language. This embodied mode of cultural memory still persists (e.g., in ritual, craft, and the arts) but has been transformed with the emergence of narrative mode and later the theoretical or institutional mode, which is dominant today.
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45

Birkenholtz, Jessica Vantine. Hinduisms and Histories in Nepal. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199341160.003.0001.

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Chapter 1 introduces Nepal’s popular Svasthānī tradition: the goddess Svasthānī, the Svasthānīvratakathā text that Nepali Hindus recite annually, and the Svasthānī vrat (ritual vow) that is described in the text and performed annually to honor the goddess. Both Nepal’s Newar Hindus and high-caste (Brahman and Chetri) hill Hindus, Parbatiyās, participate in these devotional practices, and have influenced in different ways the many stories that the Svasthānīvratakathā contains within its pages. The chapter also enumerates the theoretical concerns that fuel the book, such as the tensions between local (Newar) and translocal (Brahmanical Hindu) influences, and the methodology that underpins it. Finally, the chapter maps out in very broad strokes a general political history of Nepal that subsequent chapters in this book reinvigorate with a focused discussion of concurrent religious, sociocultural, literary, and linguistic developments that round out Nepal’s often one-dimensional master political narrative.
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46

Maier, Harry O. The Self and Others. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190264390.003.0006.

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The chapter contrasts ancient and modern views of the self through attention to physiological theories, lists of virtues and vices, and emphasis on social relations. It describes the medical theories of Hippocrates and Galen and their theories of the four humors to account for health and sickness. It treats ancient physiological theories of male and female gender, including their formation and their place in hierarchical models of the physical world and the self. It considers the emphasis on self-mastery and virtue in the creation of the self. It describes differing understandings of the self as found in Platonism, Aristotelianism, Stoicism, and Epicureanism. It discusses various Jewish models of the self as found in Philo, intertestamental literature, and Qumran, as well as the concept of evil inclination (yēșer) in intertestamental writings, the New Testament, and early Christian writings. It describes Paul’s unsystematic presentation of the self, its creation, and its preservation through ritual and daily practices.
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47

Flood, Gavin, ed. The Oxford History of Hinduism. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198733508.001.0001.

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This history of Hindu religious practices examines traditions of asceticism, yoga, and devotion (bhakti), including dance and music, developed in Hinduism over a long period of time, placing the theme of practice within a broader trajectory of cultural history. Some of these practices, notably those denoted by the term yoga, are orientated towards salvation from the cycle of reincarnation and go back several thousand years, borne witness to in ancient texts called Upaniṣads, as well as in other traditions, notably early Buddhism and Jainism. Practices of meditation are also linked to asceticism (tapas) and its institutional articulation in renunciation (saṃnyāsa). There are devotional practices that might involve ritual, making an offering to a deity and receiving a blessing, dancing, or visualization of the master (guru) and a range of disciplines from ascetic fasting to taking a vow (vrata) for a deity in return for a favour. This whole range of meditative and devotional practices that have developed in the history of Hinduism are represented in this book.
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48

Nāḍapāda and Sakya Centre (Rāipur, Dehra Dūn, India)., eds. Nā ro khaʼ spyod khrid yig chen mo: Collected texts focussing upon the practice of Vajrayoginī in the form Khecarī, according to the teachings of Nāropa, transmitted by the masters of the Sa-skya-pa and Tshar-pa traditions. Dehradun, U.P: Sakya Centre, 1985.

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49

Nāḍapāda, ed. Nā ro chos drug gi khrid skor: A collection of texts for the practice of the six precepts of Nāropa according to the method transmitted by the masters of the Kaṃ-tshaṅ Bkaʼ-brgyud-pa tradition. Delhi: Karlo, 1985.

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50

Lester's Look To The East: A Revised Ritual Of The First Three Degrees Of Masonry : A Complete Work of the Entered Apprentice, Fellow-Craft and Master-Mason's Degrees, with thei. Nuvision Publications, 2004.

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