Creative ritual: Bridge between mastery and meaning

Many adults who have survived the death by suicide of one or both parents remain victims of unresolved grief responses far into adulthood. This is all too frequently true, despite years of psychotherapy and or/consultations with representatives of various religious persuasions. Adult survivors of childhood parental suicide require an intervention which bridges the psychotherapeutic issues of parental loss and the spiritual issues raised by a sucidal death. The use of creative rituals is just such a response. By linking psychodynamic and spiritual issues, while simultaneously providing a current experiential process, a creative mourning ritual blends the needs of the inner child for mastery of the parental loss and the adult needs for a spiritual/meaning response. Mastery and meaning can concomitantly evolve through the process of designing, and then enacting, a ritual of grief completion. This is particularly effective, since the ritual is designed by the survivor to meet that person's unique needs. This presentation is an example of just such a ritual and will also include a very brief outline for ritual design. This approach would be useful to anyone working with survivors as well as to survivors themselves.     

Inappropriate Sexuality? Sex Magic,S/M and Wicca (or ‘Whipping Harry Potter's Arse!’)

Abstract

Despite its often fervent claims to radicalism, openness and maturity, Wicca articulates a rather complex attitude towards sexuality. S/M concepts which have influenced the development of Wiccan ritual practice (through such figures as Algernon Swinburne, Aleister Crowley, Gerald Gardner and Alex Sanders) have been largely abstracted into symbolic forms which strongly deny the ‘inappropriate’ sexuality embedded in Wiccan initiation rituals (specifically) and formative ideologies (generally). A brief comparison between Wiccan initiation and the S/M dungeon, for example, suggests a common conceptual ground. But, while a rhetoric of disruptive sexuality is retained in Wicca through the use of scourging, binding, ritual nudity, and the ‘Great Rite’, the emphasis lies in its symbolic value and ‘dangerous sex’ is largely forbidden. Nevertheless, ‘dangerous sex’ remains an issue within Wicca. The overlaps between Wiccan S/M symbolism and rhetoric and the physical spirituality of some S/M practitioners remains unexplored, and issues of power, abuse, and gender are only just beginning to be recognized.     

ENCOUNTER WITH NEUROBIOLOGY: THE RESPONSE OF RITUAL STUDIES

Abstract. Knowledge of the working of the brain is of prime importance to anthropologists studying ritual and symbol. The play between the neocortical hemispheres can be inferred from the varying styles at different stages of ritual: one can begin to hypothesize archetypes for general processes such as self-healing social dramas that are at the roots of ritual: the concept of preparedness as a genetic endowment residing in the brain appears to confirm the fundamental importance of image making; while the shamanic skills of inhibition and disinhibition, releasing latent religious powers, can be grasped for what they are.     

Modeling collective rule at ancient Teotihuacan as a complex adaptive system: Communal ritual makes social hierarchy more effective

Experts remain divided about the nature of the sociopolitical system of ancient Teotihuacan, which was one of the earliest and largest urban civilizations of the Americas. Excavations hoping to find compelling evidence of powerful rulers, such as a royal tomb, keep coming away empty-handed. But the alternative possibility of collective rule still remains poorly understood as well. Previously we used a computational model of this city’s hypothetical sociopolitical network to show that in principle collective rule based on communal ritual could be an effective strategy of ensuring widespread social coordination, as long as we assume that the network’s structure could be transformed via social learning and local leaders were not strongly subdivided. Here we extended this model to investigate whether increased social hierarchy could mitigate the negative effects of such strong divisions. We found a special synergy between social hierarchy and communal ritual: only their combination improved the extent of social coordination, whereas the introduction of centralization and top-down influence by themselves had no effect. This finding is consistent with portrayals of the Teotihuacan elite as religious specialists serving the public good, in particular by synchronizing the city’s ritual calendar with the rhythms of the stars.     

SPIRIT HEALING,MENTAL HEALTH,AND EMOTION REGULATION

Abstract. Spirit healing is widespread across societies in diverse world regions. Its ritual forms appear in local, popular religions as well as a variety of organized churches. Although aspects of ritual, suchas the identification of spirits and use of symbols and paraphernalia, vary with culture and type of religion, there appear to be basic components of ritual healing process shared by its diverse forms. Using data on Spiritist healing in Puerto Rico as a case example, I first examine aspects of the interface between mental illness as defined by psychiatry and spirit healing. I then raise the question: If spirit healing is effective with some emotional disorders (as I have discussed in previous reports), how does it work? Emotional transactions could be considered foundational to most or all spirit healing rituals as they are to some psychotherapeutic and alternative‐medicine modalities. One model of emotion regulation is proposed as a lens through which to view specific processes of change in feelings and emotions in the context of culturally specified ritual structures.     

An application of the poisson race model to confidence calibration

In tasks as diverse as stock market predictions and jury deliberations, a person's feelings of confidence in the appropriateness of different choices often impact that person's final choice. The current study examines the mathematical modeling of confidence calibration in a simple dual-choice task. Experiments are motivated by an accumulator model, which proposes that information supporting each alternative accrues on separate counters. The observer responds in favor of whichever alternative's counter first hits a designated threshold. Confidence can then be scaled from the difference between the counters at the time that the observer makes a response. The authors examine the overconfidence result in general and present new findings dealing with the effect of response bias on confidence calibration.     

ANTISTRUCTURE AND THE ROOTS OF RELIGIOUS EXPERIENCE

The cognitive and evolutionary sciences of religion offer a standard model of religious representations, but no equivalent paradigm for investigating religiously interpreted altered states of consciousness (religious ASCs). Here, I describe a neo-Durkheimian framework for studying religious ASCs that centralizes social predictive cognition. Within a processual model of ritual, ritual behaviors toggle between reinforcing normative social structures and downplaying them. Specifically, antistructural ritual shifts cognitive focus away from conventional affordances, collective intentionality, and social prediction, and toward physical affordances and behavioral motivations that make few references to others’ intentional states. Using synchrony and dance as paradigmatic examples of antistructural ritual that stimulate religious ASCs, I assemble literature from anthropology, cognitive neuroscience, and philosophy of language to offer fruitful empirical predictions and opportunities for testing based on this framework. Among the empirical predictions is that antistructural ritual may provide for cultural change in religions when religions are construed as complex adaptive systems.     

Re-Membering Spirituality

Ritual has been used as a therapeutic tool within family therapy for nearly two decades. Our understanding of ritual has been drawn from studies of cultures in which all life was viewed as sacred. However, common use of ritual in therapy lifts ritual out of its sacred context and secularizes it. Blending some of the key thinking in feminist theology with feminist psychology can help women reconnect with a perspective on the sacred that is empowering. Reimbuing ritual with the sacred and expanding its use in therapy make it a powerful healing process for women.     

Innovating from Traditions: The Emergence of a Ritual Field of Collective Commemoration in the Netherlands

This article demonstrates that tradition has a more profound effect on religion in liquid modernity than might be expected. The recent emergence in the Netherlands of a new ritual field aimed at collective commemoration of the dead is used as an example to investigate the dynamic relationship between religious tradition and creative ritualising. The comparison between Catholic, Protestant, and non‐ecclesial ritualising shows how Catholic ritual traditions associated with All Souls’ Day, among other traditions, serve as loose templates for ritual innovation in all three of these settings. Finally, on the basis of these findings, it is argued that ‘innovating from traditions’ presents a more adequate approach to future research into the roles traditions play in liquid modernity than Eric Hobsbawm’s ‘invention of tradition’.     

Rediscovering the ritual technology of the placebo effect in analytical psychology

Technology, viewed more generally, is a collection of skills and methods that are used to accomplish an objective of some kind. Modernity has produced many kinds of ever‐expanding new technologies, but it is also evident that technologies can be lost or fall out of use. A cross‐cultural survey of ritual reveals a rather startling observation: that while developed nations often exceed other cultures in terms of material technology, they often pale by comparison in their use of ritual technology. In this essay we will see how ritual is a powerful sort of technology that developed nations have mostly allowed to drift out of regular, vigorous use, despite its numerous psychological and biological effects. This tendency has left one of the rituals we still have – psychotherapy itself – to be bereft of some of the typical tools for concretizing the symbolic in recurrent patterns around the world. Jung himself could be accused of being somewhat anti‐ritual himself, enmeshed as he was in the post‐Protestant, post‐Enlightenment cultural environment that defines the West in many ways 1 . But these under‐utilized elements of ritual technology may be a natural fit for Jungian therapy due to its use of symbols.     

BODY, BRAIN, AND CULTURE

Abstract. Recent work in cerebral neurology should be used to fashion a new synthesis with anthropological studies. Beginning with Paul D. Madean's model of the triune brain, we explore Ralph Wendell Burhoe's question whether creative processes result from a coadaptation, perhaps in ritual itself, of genetic and cultural information. Then we examine the division of labor between right and left cerebral hemispheres and its implications for the notions of play and "ludic recombination." Intimately related to ritual, play may function in the social construction of reality analogous to mutation and variation in organic evolution. Finally, we consider how our picture of brain functioning accords with some distinctive features of the religious systems dominant in human cultures.     

Using rituals in couple therapy in cases of wife battering

This article describes the work of a unit specializing in helping couples where there is violence towards the woman. It focuses particularly on ritual, describing couple violence as a type of family ritual, and outlines a number of specific healing rituals which can be substituted for the destructive ritual of violence.     

Attitudes Toward the Continuation of Family Rituals Among Emerging Adults

In this study we examined college students' assessment of the personal meaningfulness of their families' rituals and their desire to initiate family rituals in the future. Participants were 46 male and 49 female never-married, primarily European American undergraduates at a private east coast university. It was found that women were more likely than men to see themselves initiating future family rituals. The amount of ritual initiation undertaken by participants' same-sex parents and participants' communality were significant predictors of reported likelihood of future ritual initiation. A “caring” parenting style was the only significant predictor of the meaningfulness of rituals. The relationships of respondents' religious and ethnic background and their parents' marital status to their attitudes toward rituals were also examined.     

The Mental Health Benefits and Costs of Sabbath Observance Among Orthodox Jews

This study aimed to examine the perceived psychological costs and benefits of Sabbath (Shabbos) observance among 13 practising Jews, 9 UK residents and 4 US residents. Emerging themes were as follows: Shabbos as a special day, giving time to contemplate on profound issues, withdrawal and rest from mundane concerns, and deepening relationships. These aspects can potentially improve feelings of mental well-being, and were indeed often said to do so. Some difficulties were described: some found they were prone to worry more on Shabbos because of the freedom from distractions, and there were reports of the difficulties of explaining to non-Jewish work colleagues the religious need to be free from work commitments. These findings were related to the literature on religious ritual observance and generally accord with other work in anthropology and psychology of religion examining the psychological impact of ritual. Work on the mental health implications of ritual observance needs to be expanded. It has received only limited attention, and understanding has been constrained by a misleading confusion between ritual and obsessionality. Other impacts of religion on mental health are better documented and understood, and religious ritual and its impact needs further documentation and attention.     

THE MYTH-RITUAL COMPLEX: A BIOGENETIC STRUCTURAL ANALYSIS

Abstract. The structuring and transformation of myth is presented as a function of a number of brain "operators." Each operator is understood to represent specifically evolved neural tissue primarily of the neocortex of the brain. Mythmaking as well as other cognitive processes is seen as a behavior arising from the evolution and integration of certain parts of the brain. Human ceremonial ritual is likewise understood as the culmination of a long phylogenetic evolutionary process, and a neural model is presented to explain its properties. Finally, the mechanism by which ritual is used to resolve the antinomies of myth structure is explored.     

Soul pain and the therapeutic use of ritual

Abstract

This paper will explore the relationship between ritual and transformation. It will show how a therapist and a monk work together to create sacred spaces in which individuals can experience transformation of and through their personal histories, linking their past, present and future to address their soul pain through ritual.

It is illustrated with case studies which will demonstrate the phases of ritual work which are collectively important as part of the psycho-dynamic therapeutic process.     

BDSM,Interaction Rituals and Open Bodies

In this article, based on ethnographic fieldwork in Bondage and Discipline, Dominance and Submission, Sadism and Masochism (BDSM) communities in Sweden, I explore the ritual aspects of BDSM. Drawing on Douglas and Collins’ theories of interaction rituals, I analyse the creation of emotional energy during humiliation practice through connection and intimacy between the participants. The article examines how the ritual aspect of BDSM sessions can be understood as an enabler of expressions and emotional energy. BDSM becomes a free zone in which bodies are allowed to be open in a Bakhtinian sense, that is, transgressive and beyond control.     

The Music of Ritual Practice—An Interpretation

Music is an important philosophical theme in Confucian writings, one that is intimately related to ritual. But the relationship between music and ritual requires clarification. This paper seeks to argue for a general sense of music that reflects a particular aspect of ritual that has to do with performance. There is much material available in classical texts, such as the 'Record of Music' ('Yueji'), that allows for nuanced explications of the musical qualities of such performances. Thus explicated, those musical terms provide for a way of speaking about the overall effects of ritual that is not bound to specific choreographic details or particular ritual rules. Finally, it is suggested that the Confucian notion of ren ?? could be usefully compared to the generalised notion of music.     

On the use of the uncanny in ritual

In ‘The Future of an Illusion’, Freud suggested that religion allows a person to ‘feel at home in the uncanny’ – that unsettling interplay of suppression and memory that arises from living subject to fears and anxieties in an unpredictable world. Here, the author examines a ritual called the ‘Wild Hunt’ that occurred during her ethnographic research among contemporary Pagans to explore how uncanny encounters within religious rituals can help participants come to terms with fears and anxieties, transforming inchoate emotions stemming from trauma or dislocation. Following Otto, the author suggests that such a sense of the uncanny can be central to the power of religious ritual. These uncanny elements within religious ritual provide an illustration of how religious experiences can help participants to feel ‘at home in the uncanny’, thereby bringing together the seemingly disparate accounts of Otto and Freud on the relationship between religion and uncanny experience.