In 142 CE, the divine Lord Lao descended to Mount Cranecall (Sichuan province) to establish a new covenant with humanity through a man named Zhang Ling, the first Celestial Master. Facing an impending apocalypse caused by centuries of sin, Zhang and his descendants forged a communal faith centering on a universal priesthood, strict codes of conduct, and healing through the confession of sins; this faith was based upon a new, bureaucratic relationship with incorruptible supernatural administrators. By the fourth century, Celestial Master Daoism had spread to all parts of China, and has since played a key role in China’s religious and intellectual history. Celestial Masters is the first book in any Western language devoted solely to the founding of the world religion Daoism. It traces the movement from the mid-second century CE through the sixth century, examining all surviving primary documents in both secular and canonical sources to offer a comprehensive account of the development of this poorly understood religion. It also provides a detailed analysis of ritual life within the movement, covering the roles of common believer or Daoist citizen, novice, and priest or libationer.

The Early Masters of American Blues series provides the unique opportunity to study the true roots of modern blues. Stefan Grossman, noted roots-blues guitarist and musicologist, has compiled this fascinating collection of 26 songs legendary blues guitarist Mississippi John Hurt. In addition to Stefan's expert transcriptions, the book includes online audio containing the John Hurt's original recordings so you can hear the music as it was originally performed. Mississippi John Hurt had a fascinating career, originally recording a handful of songs in the late 1920s, and, after disappearing for nearly 30 years, being rediscovered by a new generation of musicians that included Bob Dylan, Joan Baez, and Stephen Sills. Found in 1963 living in a small town in Mississippi, by an admirer who tracked him down through the lyrics of his 1928 single Avalon Blues," Mississippi John Hurt was persuaded to go to Washington, D.C. and start a new career. He spent the next three years performing and recording for a whole new group of fans. In addition to transcribing all the songs in this collection, Stefan Grossman was also a student of John Hurt."

Featuring hundreds of illustrations, Japanese Prints: From Early Masters to the Modern is a comprehensive history and survey of Japan’s most famous visual art form. The author, Mr. Michener has illustrated the book with lesser-known masterpieces rather than with those few prints that have been reproduced almost ad nauseam. Unlike earlier books, this does not stop with the past century, but brings the subject completely up to date, introducing, in the modern Japanese print, some of the most exciting art being created in Japan—and in the world—today. Japanese Prints also becomes a revealing account of the collecting of Japanese prints, with many valuable hints to collectors based upon the author's own experiences in gathering together one of the best print collections of recent years: it is a collecting field in which many hints are needed, with prices varying from $5 to $5,000 per print, and with forgeries and doubtful attributions on every hand.

The McGinns draw from the Presence of God series to take a closer, personal look at the mystical vision of 12 great spiritual masters living before the Reformation. 12 illustrations.

The importance of the rich corpus of “Masters Literature” that developed in early China since the fifth century BCE has long been recognized. But just what are these texts? Scholars have often approached them as philosophy, but these writings have also been studied as literature, history, and anthropological, religious, and paleographic records. How should we translate these texts for our times? This book explores these questions through close readings of seven examples of Masters Literature and asks what proponents of a “Chinese philosophy” gained by creating a Chinese equivalent of philosophy and what we might gain by approaching these texts through other disciplines, questions, and concerns. What happens when we remove the accrued disciplinary and conceptual baggage from the Masters Texts? What neglected problems, concepts, and strategies come to light? And can those concepts and strategies help us see the history of philosophy in a different light and engender new approaches to philosophical and intellectual inquiry? By historicizing the notion of Chinese philosophy, we can, the author contends, answer not only the question of whether there is a Chinese philosophy but also the more interesting question of the future of philosophical thought around the world.