Human Development
Rites
Description:
Rituals and ceremonies are part of every formal social or religious activity; repeated, structured practices, whether simply a prescribed form of dress to be worn on such-and-such an occasion or an elaborate form of words and actions built up over centuries of custom. Every society builds its own set of rituals, which activities are closely connected with mythical/spiritual/intellectual beliefs, with religious practice and with behaviour of that society. In traditional societies, virtually every aspect of life has its own religious aspect and associated ritual, with numerous ceremonies and sacrifices, in particular with respect to rites of passage or the transition from one position in society to another.The importance of such rituals to the individual and to the society of which he or she is a part is greater than might be immediately apparent. They are, as the Book of Common Prayer says of sacraments, "...an outward and visible sign of an inward and spiritual grace... and a pledge to assure us thereof." In other words, they act as a reminder to the participant of the true nature of things, symbolizing very vividly if less accurately facts which might less easily be understood in words. Invariably a society's rituals will stem (or be held to stem) from its gods, heroes or mythical ancestors. This is the divine model or archetype of the ritual, and by these means a society lives out its beliefs - the creation of the universe, the marriage of heaven and earth - whether as a continuation of the cycle of existence or a step on the way to the end of existence altogether. Failure to carry out a ritual or breaking of a taboo may thus be seen as breaking of the moral law and require some ritual act of contrition. Similarly, ritual objects may be the personification of a deity or a country - the latter being true, for example, of the ghost horn of the Kimbu (Tanzania).
Thomas Moore has suggested that, without meaningful rituals which care for the soul and satisfy spiritual hunger there may be a development of meaningless, neurotic or obsessive rituals. He suggests that taking the trouble to ritualize everyday activities by responding to the symbols suggested by, for example, a meal about to be eaten, may strengthen and nourish the soul and maintain the holiness of the world in which we live. He emphasizes the importance of tradition in providing a broad enough scope for the soul. Invented rituals according to the taste of one individual simply do not demonstrate eternal truths.
The constant repetition of ritual forms is said to produce a lasting effect, that effect which induces a sense of awe in any visitor to a place constantly used for worship, whether or not that visitor is generally psychically "aware". It is also noticeable that neglect of devoted repetition of such rituals diminishes and finally removes completely the numinous presence previously associated with such a place.
Although rituals are very important, they may, in the end, become a stumbling block to those on the spiritual path. This occurs when the repetition of ritual acts becomes an end in itself, producing emotional satisfaction but not spirituality or deliverance, or when the rite is repeated in ignorance, with incomplete or distorted understanding of its significance. It is interesting that such "vain repetition" is condemned by religious writers of many denominations. It can also be a channel for receiving psychic power for its own sake - an argument frequently used against occult practices. Nevertheless there are many seekers of truth who find participation in ceremonies and sacramental rites an effective means of reaching that truth of which the ritual is a symbol.