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The content of a ritual may vary from ritual to ritual, as does the frequency of its practice, the intensity of the ritual (how much of an impact it has on the practitioner), and the centrality of the ritual (in that religious tradition).
Like Hinduism, the traditional African religion recognizes the presence of one supreme deity as well as the existence of God in multiple aspects. [3]Traditional Igbo doctrine of reincarnation and connection to the spiritual mortal identity of the culture, themes about spiritual instrumentality based on the traditional Igobo beliefs and practices with the Hindu mantra, specifically the doctrine ...
Rituals allow group members to experience the power of the group over the self. Additionally, ritualization in the form of punishment for deviance serves as a potent method for curbing deviant behavior in traditional societies. By enforcing moral boundaries, ritual punishment helps to preserve social cohesion and unity within the group.
[3] Some of these scholars (e.g., W. Robertson-Smith, James George Frazer, Jane Ellen Harrison, S. H. Hooke) supported the "primacy of ritual" hypothesis, which claimed that "every myth is derived from a particular ritual and that the syntagmatic quality of myth is a reproduction of the succession of ritual act."
The Smarta tradition rejects theistic sectarianism, [3] and is notable for the domestic worship of five shrines with five deities, all treated as equal – Ganesha, Shiva, Shakti, Vishnu and Surya. [4] The Smarta tradition contrasted with the older Shrauta tradition, which was based on elaborate rituals and rites.
Tradition, according to Nasr, is pure and divine, and it represents God's will. Similarly, tradition, as a sacred concept with its origins in God, is the only way to communicate with God, who fully encompasses the universe and is constantly present "in the very depth of all human beings".
However, elements of it exist in various religious practices found in the Himalayas – mainly in the calling of fortune rituals (g.yang 'gug), the soul retrieval or re-call rituals (bla 'gugs) and the ransom rituals (mdos). Ermakov sees some similarities between this tradition and the Eurasian cult of the sky deer. [30]
The Roman Rite is further subdivided between the liturgies from the post-Second Vatican Council period, such as the Mass of Paul VI and Liturgy of the Hours, and the pre-conciliar liturgies, such as the Tridentine Mass and Divine Office according to the Roman Breviary. [7] Some Christian denominations encompass multiple ritual families.