Changes

87:6.1 When men believed in [[ghosts]] only, [[religious]] [[ritual]] was more [[personal]], less organized, but the [[recognition]] of higher spirits [[necessitated]] the employment of "higher [[spiritual]] [[methods]]" in dealing with them. This attempt to improve upon, and to elaborate, the [[technique]] of spirit propitiation led directly to the [[creation]] of [[defenses]] against the spirits. Man felt helpless indeed before the uncontrollable [[forces]] operating in [[terrestrial]] life, and his [[feeling]] of inferiority drove him to attempt to find some [[compensating]] [[adjustment]], some [[technique]] for evening the odds in the one-sided [[struggle]] of man versus the [[cosmos]].

87:6.1 When men believed in [[ghosts]] only, [[religious]] [[ritual]] was more [[personal]], less organized, but the [[recognition]] of higher spirits [[necessitated]] the employment of "higher [[spiritual]] [[methods]]" in dealing with them. This attempt to improve upon, and to elaborate, the [[technique]] of spirit propitiation led directly to the [[creation]] of [[defenses]] against the spirits. Man felt helpless indeed before the uncontrollable [[forces]] operating in [[terrestrial]] life, and his [[feeling]] of inferiority drove him to attempt to find some [[compensating]] [[adjustment]], some [[technique]] for evening the odds in the one-sided [[struggle]] of man versus the [[cosmos]].

87:6.2 In the early days of the [[cult]], man's efforts to [[influence]] [[ghost]] [[action]] were confined to [http://en.wikipedia.org/wiki/Propitiation propitiation], attempts by bribery to buy off ill luck. As the [[evolution]] of the [[ghost]] [[cult]] progressed to the concept of good as well as bad spirits, these [[ceremonies]] turned toward attempts of a more positive [[nature]], efforts to win good luck. Man's [[religion]] no longer was completely [[negativistic]], nor did he stop with the [[effort]] to win good [[luck]]; he shortly began to devise [[schemes]] whereby he could compel [[spirit]] [[co-operation]]. No longer does the religionist stand defenseless before the unceasing demands of the [[spirit]] phantasms of his own devising; the [[savage]] is beginning to [[invent]] weapons wherewith he may [[coerce]] spirit [[action]] and compel spirit [[assistance]].

87:6.2 In the early days of the [[cult]], man's efforts to [[influence]] [[ghost]] [[action]] were confined to [https://en.wikipedia.org/wiki/Propitiation propitiation], attempts by bribery to buy off ill luck. As the [[evolution]] of the [[ghost]] [[cult]] progressed to the concept of good as well as bad spirits, these [[ceremonies]] turned toward attempts of a more positive [[nature]], efforts to win good luck. Man's [[religion]] no longer was completely [[negativistic]], nor did he stop with the [[effort]] to win good [[luck]]; he shortly began to devise [[schemes]] whereby he could compel [[spirit]] [[co-operation]]. No longer does the religionist stand defenseless before the unceasing demands of the [[spirit]] phantasms of his own devising; the [[savage]] is beginning to [[invent]] weapons wherewith he may [[coerce]] spirit [[action]] and compel spirit [[assistance]].

87:6.3 Man's first efforts at [[defense]] were directed against the [[ghosts]]. As the ages passed, the living began to devise [[methods]] of resisting the dead. Many [[techniques]] were [[developed]] for frightening ghosts and driving them away, among which may be cited the following:

87:6.3 Man's first efforts at [[defense]] were directed against the [[ghosts]]. As the ages passed, the living began to devise [[methods]] of resisting the dead. Many [[techniques]] were [[developed]] for frightening ghosts and driving them away, among which may be cited the following:

87:6.4 [[Ghosts]] were supposed to be disturbed and frightened by [[noise]]; shouting, bells, and drums drove them away from the living; and these [[ancient]] [[methods]] are still in vogue at "wakes" for the dead. Foul-smelling concoctions were utilized to banish unwelcome spirits. Hideous images of the spirits were constructed so that they would flee in haste when they beheld themselves. It was believed that dogs could detect the approach of [[ghosts]], and that they gave [[warning]] by howling; that cocks would crow when they were near. The use of a cock as a weather vane is in perpetuation of this [[superstition]].

87:6.4 [[Ghosts]] were supposed to be disturbed and frightened by [[noise]]; shouting, bells, and drums drove them away from the living; and these [[ancient]] [[methods]] are still in vogue at "wakes" for the dead. Foul-smelling concoctions were utilized to banish unwelcome spirits. Hideous images of the spirits were constructed so that they would flee in haste when they beheld themselves. It was believed that dogs could detect the approach of [[ghosts]], and that they gave [[warning]] by howling; that cocks would crow when they were near. The use of a cock as a weather vane is in perpetuation of this [[superstition]].

87:6.5 [[Water]] was regarded as the best [[protection]] against [[ghosts]]. [[Holy]] water was superior to all other forms, water in which the [[priests]] had washed their feet. Both [[fire]] and [[water]] were believed to [[constitute]] impassable barriers to [[ghosts]]. The [[Romans]] carried water three times around the corpse; in the twentieth century the [[body]] is sprinkled with [[holy]] water, and hand washing at the cemetery is still a [[Jewish]] [[ritual]]. [[Baptism]] was a feature of the later water ritual; [[primitive]] [http://en.wikipedia.org/wiki/Bathing bathing] was a religious [[ceremony]]. Only in recent times has bathing become a sanitary [[practice]].

87:6.5 [[Water]] was regarded as the best [[protection]] against [[ghosts]]. [[Holy]] water was superior to all other forms, water in which the [[priests]] had washed their feet. Both [[fire]] and [[water]] were believed to [[constitute]] impassable barriers to [[ghosts]]. The [[Romans]] carried water three times around the corpse; in the twentieth century the [[body]] is sprinkled with [[holy]] water, and hand washing at the cemetery is still a [[Jewish]] [[ritual]]. [[Baptism]] was a feature of the later water ritual; [[primitive]] [https://en.wikipedia.org/wiki/Bathing bathing] was a religious [[ceremony]]. Only in recent times has bathing become a sanitary [[practice]].

87:6.6 But man did not stop with ghost [[coercion]]; through religious [[ritual]] and other [[practices]] he was soon attempting to compel [[spirit]] [[action]]. [http://en.wikipedia.org/wiki/Exorcism Exorcism] was the employment of one [[spirit]] to [[control]] or banish another, and these [[tactics]] were also utilized for frightening [[ghosts]] and spirits. The [[dual]]-spiritism concept of good and bad forces offered man ample [[opportunity]] to attempt to pit one [[agency]] against another, for, if a [[powerful]] man could vanquish a weaker one, then certainly a strong spirit could [[dominate]] an inferior [[ghost]]. [[Primitive]] [[cursing]] was a coercive [[practice]] designed to overawe minor spirits. Later this [[custom]] expanded into the pronouncing of [[curses]] upon enemies.

87:6.6 But man did not stop with ghost [[coercion]]; through religious [[ritual]] and other [[practices]] he was soon attempting to compel [[spirit]] [[action]]. [https://en.wikipedia.org/wiki/Exorcism Exorcism] was the employment of one [[spirit]] to [[control]] or banish another, and these [[tactics]] were also utilized for frightening [[ghosts]] and spirits. The [[dual]]-spiritism concept of good and bad forces offered man ample [[opportunity]] to attempt to pit one [[agency]] against another, for, if a [[powerful]] man could vanquish a weaker one, then certainly a strong spirit could [[dominate]] an inferior [[ghost]]. [[Primitive]] [[cursing]] was a coercive [[practice]] designed to overawe minor spirits. Later this [[custom]] expanded into the pronouncing of [[curses]] upon enemies.

87:6.7 It was long believed that by reverting to the usages of the more [[ancient]] [[mores]] the spirits and demigods could be forced into desirable [[action]]. [[Modern]] man is [[guilty]] of the same [[procedure]]. You address one another in common, everyday language, but when you engage in [[prayer]], you resort to the older style of another [[generation]], the so-called solemn style.

87:6.7 It was long believed that by reverting to the usages of the more [[ancient]] [[mores]] the spirits and demigods could be forced into desirable [[action]]. [[Modern]] man is [[guilty]] of the same [[procedure]]. You address one another in common, everyday language, but when you engage in [[prayer]], you resort to the older style of another [[generation]], the so-called solemn style.

87:6.8 This [[doctrine]] also [[explains]] many religious-[[ritual]] reversions of a [[sex]] [[nature]], such as [http://en.wikipedia.org/wiki/Temple_prostitution temple prostitution]. These reversions to [[primitive]] [[customs]] were considered sure guards against many [[calamities]]. And with these simple-minded peoples all such [[performances]] were entirely free from what [[modern]] man would term [[promiscuity]].

87:6.8 This [[doctrine]] also [[explains]] many religious-[[ritual]] reversions of a [[sex]] [[nature]], such as [https://en.wikipedia.org/wiki/Temple_prostitution temple prostitution]. These reversions to [[primitive]] [[customs]] were considered sure guards against many [[calamities]]. And with these simple-minded peoples all such [[performances]] were entirely free from what [[modern]] man would term [[promiscuity]].

87:6.9 Next came the [[practice]] of [[ritual]] vows, soon to be followed by religious pledges and [[sacred]] [[oaths]]. Most of these oaths were accompanied by [[self]]-[[torture]] and self-mutilation; later on, by [[fasting]] and [[prayer]]. Self-denial was subsequently looked upon as being a sure coercive; this was especially true in the matter of [[sex]] suppression. And so [[primitive]] man early developed a decided [[austerity]] in his [[religious]] [[practices]], a [[belief]] in the efficacy of self-[[torture]] and self-denial as [[rituals]] capable of coercing the unwilling spirits to react favorably toward all such [[suffering]] and deprivation.

87:6.9 Next came the [[practice]] of [[ritual]] vows, soon to be followed by religious pledges and [[sacred]] [[oaths]]. Most of these oaths were accompanied by [[self]]-[[torture]] and self-mutilation; later on, by [[fasting]] and [[prayer]]. Self-denial was subsequently looked upon as being a sure coercive; this was especially true in the matter of [[sex]] suppression. And so [[primitive]] man early developed a decided [[austerity]] in his [[religious]] [[practices]], a [[belief]] in the efficacy of self-[[torture]] and self-denial as [[rituals]] capable of coercing the unwilling spirits to react favorably toward all such [[suffering]] and deprivation.

87:6.10 [[Modern]] man no longer attempts openly to [[coerce]] the spirits, though he still evinces a disposition to bargain with [[Deity]]. And he still swears, knocks on wood, crosses his fingers, and follows expectoration with some trite phrase; once it was a [[magical]] [[formula]].

87:6.10 [[Modern]] man no longer attempts openly to [[coerce]] the spirits, though he still evinces a disposition to bargain with [[Deity]]. And he still swears, knocks on wood, crosses his fingers, and follows expectoration with some trite phrase; once it was a [[magical]] [[formula]].

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[[Category:Paper 87 - The Ghost Cults]]

[[Category:Paper 87 - The Ghost Cults]]