Changes

87:1.2 Though the [[savage]] credited ghosts with [[supernatural]] powers, he hardly conceived of them as having [[supernatural]] [[intelligence]]. Many tricks and stratagems were [[practiced]] in an [[effort]] to hoodwink and deceive the [[ghosts]]; civilized man still pins much [[faith]] on the [[hope]] that an outward [[manifestation]] of [[piety]] will in some [[manner]] [[deceive]] even an [[omniscient]] [[Deity]].

87:1.2 Though the [[savage]] credited ghosts with [[supernatural]] powers, he hardly conceived of them as having [[supernatural]] [[intelligence]]. Many tricks and stratagems were [[practiced]] in an [[effort]] to hoodwink and deceive the [[ghosts]]; civilized man still pins much [[faith]] on the [[hope]] that an outward [[manifestation]] of [[piety]] will in some [[manner]] [[deceive]] even an [[omniscient]] [[Deity]].

87:1.3 The [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN primitives] feared [[sickness]] because they [[observed]] it was often a harbinger of [[death]]. If the tribal [http://en.wikipedia.org/wiki/Medicine_man medicine man] failed to [[cure]] an afflicted [[individual]], the sick man was usually removed from the [[family]] hut, being taken to a smaller one or left in the open air to die alone. A house in which [[death]] had occurred was usually destroyed; if not, it was always avoided, and this [[fear]] prevented early man from building substantial dwellings. It also militated against the [[establishment]] of permanent villages and [[cities]].

87:1.3 The [https://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN primitives] feared [[sickness]] because they [[observed]] it was often a harbinger of [[death]]. If the tribal [https://en.wikipedia.org/wiki/Medicine_man medicine man] failed to [[cure]] an afflicted [[individual]], the sick man was usually removed from the [[family]] hut, being taken to a smaller one or left in the open air to die alone. A house in which [[death]] had occurred was usually destroyed; if not, it was always avoided, and this [[fear]] prevented early man from building substantial dwellings. It also militated against the [[establishment]] of permanent villages and [[cities]].

87:1.4 The [[savages]] sat up all night and talked when a member of the [[clan]] died; they feared they too would die if they fell [[asleep]] in the vicinity of a corpse. [[Contagion]] from the corpse substantiated the [[fear]] of the [[dead]], and all peoples, at one [[time]] or another, have employed elaborate [[purification]] [[ceremonies]] designed to cleanse an [[individual]] after contact with the dead. The [[ancients]] believed that [[light]] must be provided for a corpse; a dead body was never permitted to remain in the [[dark]]. In the [http://en.wikipedia.org/wiki/20th_Century twentieth century], candles are still burned in [[death]] chambers, and men still sit up with the dead. So-called civilized man has hardly yet completely eliminated the [[fear]] of dead bodies from his [[philosophy]] of life.

87:1.4 The [[savages]] sat up all night and talked when a member of the [[clan]] died; they feared they too would die if they fell [[asleep]] in the vicinity of a corpse. [[Contagion]] from the corpse substantiated the [[fear]] of the [[dead]], and all peoples, at one [[time]] or another, have employed elaborate [[purification]] [[ceremonies]] designed to cleanse an [[individual]] after contact with the dead. The [[ancients]] believed that [[light]] must be provided for a corpse; a dead body was never permitted to remain in the [[dark]]. In the [https://en.wikipedia.org/wiki/20th_Century twentieth century], candles are still burned in [[death]] chambers, and men still sit up with the dead. So-called civilized man has hardly yet completely eliminated the [[fear]] of dead bodies from his [[philosophy]] of life.

87:1.5 But despite all this [[fear]], men still sought to trick the [[ghost]]. If the [[death]] hut was not destroyed, the corpse was removed through a hole in the wall, never by way of the door. These measures were taken to [[confuse]] the ghost, to prevent its tarrying, and to insure against its return. Mourners also returned from a [[funeral]] by a different road, lest the [[ghost]] follow. Backtracking and scores of other [[tactics]] were [[practiced]] to insure that the ghost would not return from the [[grave]]. The sexes often exchanged clothes in order to [[deceive]] the ghost. [[Mourning]] [[costumes]] were designed to [[disguise]] survivors; later on, to show [[respect]] for the dead and thus appease the [[ghosts]].

87:1.5 But despite all this [[fear]], men still sought to trick the [[ghost]]. If the [[death]] hut was not destroyed, the corpse was removed through a hole in the wall, never by way of the door. These measures were taken to [[confuse]] the ghost, to prevent its tarrying, and to insure against its return. Mourners also returned from a [[funeral]] by a different road, lest the [[ghost]] follow. Backtracking and scores of other [[tactics]] were [[practiced]] to insure that the ghost would not return from the [[grave]]. The sexes often exchanged clothes in order to [[deceive]] the ghost. [[Mourning]] [[costumes]] were designed to [[disguise]] survivors; later on, to show [[respect]] for the dead and thus appease the [[ghosts]].

87:2.2 It was once [[thought]] that the great [[desire]] of a [[ghost]] was to be quickly "laid" so that it might proceed undisturbed to deadland. Any error of commission or omission in the [[acts]] of the living in the [[ritual]] of laying the [[ghost]] was sure to delay its [[progress]] to ghostland. This was believed to be displeasing to the ghost, and an angered ghost was supposed to be a [[source]] of [[calamity]], misfortune, and unhappiness.

87:2.2 It was once [[thought]] that the great [[desire]] of a [[ghost]] was to be quickly "laid" so that it might proceed undisturbed to deadland. Any error of commission or omission in the [[acts]] of the living in the [[ritual]] of laying the [[ghost]] was sure to delay its [[progress]] to ghostland. This was believed to be displeasing to the ghost, and an angered ghost was supposed to be a [[source]] of [[calamity]], misfortune, and unhappiness.

87:2.3 The [[funeral]] [[service]] originated in man's [[effort]] to induce the ghost [[soul]] to depart for its [[future]] [[home]], and the funeral sermon was originally designed to instruct the new ghost how to get there. It was the [[custom]] to provide [[food]] and clothes for the ghost's [[journey]], these articles being placed in or near the grave. The savage believed that it required from three days to a year to " lay the ghost "—to get it away from the vicinity of the grave. The [http://en.wikipedia.org/wiki/Eskimos Eskimos] still believe that the [[soul]] stays with the [[body]] three days.

87:2.3 The [[funeral]] [[service]] originated in man's [[effort]] to induce the ghost [[soul]] to depart for its [[future]] [[home]], and the funeral sermon was originally designed to instruct the new ghost how to get there. It was the [[custom]] to provide [[food]] and clothes for the ghost's [[journey]], these articles being placed in or near the grave. The savage believed that it required from three days to a year to " lay the ghost "—to get it away from the vicinity of the grave. The [https://en.wikipedia.org/wiki/Eskimos Eskimos] still believe that the [[soul]] stays with the [[body]] three days.

87:2.4 [[Silence]] or [[mourning]] was [[observed]] after a [[death]] so that the ghost would not be attracted back [[home]]. Self-[[torture]]—wounds—was a common form of mourning. Many advanced teachers tried to stop this, but they failed. [[Fasting]] and other forms of self-denial were thought to be pleasing to the [[ghosts]], who took [[pleasure]] in the discomfort of the living during the [[transition]] period of lurking about before their actual departure for deadland.

87:2.4 [[Silence]] or [[mourning]] was [[observed]] after a [[death]] so that the ghost would not be attracted back [[home]]. Self-[[torture]]—wounds—was a common form of mourning. Many advanced teachers tried to stop this, but they failed. [[Fasting]] and other forms of self-denial were thought to be pleasing to the [[ghosts]], who took [[pleasure]] in the discomfort of the living during the [[transition]] period of lurking about before their actual departure for deadland.

87:2.5 Long and frequent periods of [[mourning]] inactivity were one of the great obstacles to [[civilization]]'s advancement. Weeks and even months of each year were [[literally]] wasted in this nonproductive and useless [[mourning]]. The [[fact]] that [[professional]] mourners were hired for funeral occasions indicates that mourning was a [[ritual]], not an [[evidence]] of sorrow. [[Moderns]] may mourn the dead out of [[respect]] and because of bereavement, but the [[ancients]] did this because of [[fear]].

87:2.5 Long and frequent periods of [[mourning]] inactivity were one of the great obstacles to [[civilization]]'s advancement. Weeks and even months of each year were [[literally]] wasted in this nonproductive and useless [[mourning]]. The [[fact]] that [[professional]] mourners were hired for funeral occasions indicates that mourning was a [[ritual]], not an [[evidence]] of sorrow. [[Moderns]] may mourn the dead out of [[respect]] and because of bereavement, but the [[ancients]] did this because of [[fear]].

87:2.6 The [[names]] of the dead were never spoken. In [[fact]], they were often banished from the [[language]]. These names became [[taboo]], and in this way the [[languages]] were constantly impoverished. This [[eventually]] produced a multiplication of [[symbolic]] [[speech]] and figurative [[expression]], such as "the name or day one never mentions."[http://wiki.answers.com/Q/Which_one_reindeer_was_never_mentioned_in_The_Night_Before_Christmas]

87:2.6 The [[names]] of the dead were never spoken. In [[fact]], they were often banished from the [[language]]. These names became [[taboo]], and in this way the [[languages]] were constantly impoverished. This [[eventually]] produced a multiplication of [[symbolic]] [[speech]] and figurative [[expression]], such as "the name or day one never mentions."[https://wiki.answers.com/Q/Which_one_reindeer_was_never_mentioned_in_The_Night_Before_Christmas]

87:2.7 The [[ancients]] were so [[anxious]] to get rid of a [[ghost]] that they offered it [[everything]] which might have been desired during life. Ghosts wanted [[wives]] and servants; a well-to-do savage expected that at least one [[slave]] wife would be [[buried]] alive at his [[death]]. It later became the [[custom]] for a [http://en.wikipedia.org/wiki/Widow widow] to commit [[suicide]] on her [[husband]]'s grave. When a [[child]] died, the [[mother]], aunt, or grandmother was often strangled in order that an adult [[ghost]] might accompany and care for the child ghost. And those who thus gave up their lives usually did so willingly; indeed, had they lived in violation of [[custom]], their [[fear]] of ghost wrath would have denuded life of such few [[pleasures]] as the [[primitives]] enjoyed.

87:2.7 The [[ancients]] were so [[anxious]] to get rid of a [[ghost]] that they offered it [[everything]] which might have been desired during life. Ghosts wanted [[wives]] and servants; a well-to-do savage expected that at least one [[slave]] wife would be [[buried]] alive at his [[death]]. It later became the [[custom]] for a [https://en.wikipedia.org/wiki/Widow widow] to commit [[suicide]] on her [[husband]]'s grave. When a [[child]] died, the [[mother]], aunt, or grandmother was often strangled in order that an adult [[ghost]] might accompany and care for the child ghost. And those who thus gave up their lives usually did so willingly; indeed, had they lived in violation of [[custom]], their [[fear]] of ghost wrath would have denuded life of such few [[pleasures]] as the [[primitives]] enjoyed.

87:2.8 It was customary to dispatch a large number of subjects to accompany a dead chief; [[slaves]] were killed when their master died that they might serve him in ghostland. The [http://en.wikipedia.org/wiki/Borneo Borneans] still provide a courier companion; a [[slave]] is speared to [[death]] to make the ghost [[journey]] with his deceased master. Ghosts of murdered [[persons]] were believed to be delighted to have the ghosts of their murderers as slaves; this notion motivated men to [http://en.wikipedia.org/wiki/Head_hunting head hunting].

87:2.8 It was customary to dispatch a large number of subjects to accompany a dead chief; [[slaves]] were killed when their master died that they might serve him in ghostland. The [https://en.wikipedia.org/wiki/Borneo Borneans] still provide a courier companion; a [[slave]] is speared to [[death]] to make the ghost [[journey]] with his deceased master. Ghosts of murdered [[persons]] were believed to be delighted to have the ghosts of their murderers as slaves; this notion motivated men to [https://en.wikipedia.org/wiki/Head_hunting head hunting].

87:2.9 [[Ghosts]] supposedly enjoyed the smell of [[food]]; food offerings at funeral feasts were once universal. The primitive method of saying grace was, before eating, to throw a bit of food into the [[fire]] for the [[purpose]] of appeasing the spirits, while mumbling a [[magic]] [[formula]].

87:2.9 [[Ghosts]] supposedly enjoyed the smell of [[food]]; food offerings at funeral feasts were once universal. The primitive method of saying grace was, before eating, to throw a bit of food into the [[fire]] for the [[purpose]] of appeasing the spirits, while mumbling a [[magic]] [[formula]].

87:2.10 The dead were supposed to use the ghosts of the tools and weapons that were theirs in life. To break an article was to "kill it," thus releasing its ghost to pass on for [[service]] in ghostland. [[Property]] [[sacrifices]] were also made by burning or [[burying]]. [[Ancient]] funeral wastes were enormous. Later races made [[paper]] models and substituted drawings for real objects and [[persons]] in these [[death]] [[sacrifices]]. It was a great advance in [[civilization]] when the [[inheritance]] of kin replaced the burning and [[burying]] of [[property]]. The [http://en.wikipedia.org/wiki/Iroquois Iroquois] Indians made many reforms in funeral waste. And this [[conservation]] of [[property]] enabled them to become the most [[powerful]] of the northern red men. [[Modern]] man is not supposed to [[fear]] [[ghosts]], but [[custom]] is strong, and much [[terrestrial]] wealth is still consumed on funeral [[rituals]] and [[death]] [[ceremonies]].

87:2.10 The dead were supposed to use the ghosts of the tools and weapons that were theirs in life. To break an article was to "kill it," thus releasing its ghost to pass on for [[service]] in ghostland. [[Property]] [[sacrifices]] were also made by burning or [[burying]]. [[Ancient]] funeral wastes were enormous. Later races made [[paper]] models and substituted drawings for real objects and [[persons]] in these [[death]] [[sacrifices]]. It was a great advance in [[civilization]] when the [[inheritance]] of kin replaced the burning and [[burying]] of [[property]]. The [https://en.wikipedia.org/wiki/Iroquois Iroquois] Indians made many reforms in funeral waste. And this [[conservation]] of [[property]] enabled them to become the most [[powerful]] of the northern red men. [[Modern]] man is not supposed to [[fear]] [[ghosts]], but [[custom]] is strong, and much [[terrestrial]] wealth is still consumed on funeral [[rituals]] and [[death]] [[ceremonies]].

==87:3. ANCESTOR WORSHIP==

==87:3. ANCESTOR WORSHIP==

87:3.3 The [[custom]] of [[adopting]] [[children]] was to make sure that some one would provide offerings after [[death]] for the [[peace]] and [[progress]] of the [[soul]]. The [[savage]] lived in fear of the ghosts of his fellows and spent his spare time planning for the safe conduct of his own ghost after [[death]].

87:3.3 The [[custom]] of [[adopting]] [[children]] was to make sure that some one would provide offerings after [[death]] for the [[peace]] and [[progress]] of the [[soul]]. The [[savage]] lived in fear of the ghosts of his fellows and spent his spare time planning for the safe conduct of his own ghost after [[death]].

87:3.4 Most [[tribes]] instituted an [http://en.wikipedia.org/wiki/All_Souls%27_Day all-souls' feast] at least once a year. The [[Romans]] had twelve [[ghost]] feasts and accompanying [[ceremonies]] each year. Half the days of the year were [[dedicated]] to some sort of [[ceremony]] [[associated]] with these [[ancient]] [[cults]]. One Roman emperor tried to reform these [[practices]] by reducing the number of feast days to 135 a year.

87:3.4 Most [[tribes]] instituted an [https://en.wikipedia.org/wiki/All_Souls%27_Day all-souls' feast] at least once a year. The [[Romans]] had twelve [[ghost]] feasts and accompanying [[ceremonies]] each year. Half the days of the year were [[dedicated]] to some sort of [[ceremony]] [[associated]] with these [[ancient]] [[cults]]. One Roman emperor tried to reform these [[practices]] by reducing the number of feast days to 135 a year.

87:3.5 The [[ghost]] [[cult]] was in continuous [[evolution]]. As ghosts were envisioned as passing from the incomplete to the higher [[phase]] of [[existence]], so did the [[cult]] [[eventually]] [[progress]] to the [[worship]] of spirits, and even gods. But regardless of varying [[beliefs]] in more advanced spirits, all [[tribes]] and races once believed in [[ghosts]].

87:3.5 The [[ghost]] [[cult]] was in continuous [[evolution]]. As ghosts were envisioned as passing from the incomplete to the higher [[phase]] of [[existence]], so did the [[cult]] [[eventually]] [[progress]] to the [[worship]] of spirits, and even gods. But regardless of varying [[beliefs]] in more advanced spirits, all [[tribes]] and races once believed in [[ghosts]].

87:4.6 [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:3._THE_NATURE_OF_EVOLUTIONARY_RELIGION Evolutionary religion] has, however, paid a terrible price for the [[concept]] of dual spiritism. Man's early [[philosophy]] was able to [[reconcile]] spirit constancy with the [[vicissitudes]] of [[temporal]] fortune only by postulating two kinds of spirits, one good and the other bad. And while this [[belief]] did enable man to reconcile the [[variables]] of [[chance]] with a concept of unchanging [[supermortal]] [[forces]], this [[doctrine]] has ever since made it difficult for religionists to conceive of [[cosmic]] [[unity]]. The gods of evolutionary [[religion]] have generally been opposed by the [[forces]] of [[darkness]].

87:4.6 [https://nordan.daynal.org/wiki/index.php?title=Paper_92#92:3._THE_NATURE_OF_EVOLUTIONARY_RELIGION Evolutionary religion] has, however, paid a terrible price for the [[concept]] of dual spiritism. Man's early [[philosophy]] was able to [[reconcile]] spirit constancy with the [[vicissitudes]] of [[temporal]] fortune only by postulating two kinds of spirits, one good and the other bad. And while this [[belief]] did enable man to reconcile the [[variables]] of [[chance]] with a concept of unchanging [[supermortal]] [[forces]], this [[doctrine]] has ever since made it difficult for religionists to conceive of [[cosmic]] [[unity]]. The gods of evolutionary [[religion]] have generally been opposed by the [[forces]] of [[darkness]].

87:4.7 The [[tragedy]] of all this lies in the [[fact]] that, when these [[ideas]] were taking [[root]] in the [[primitive]] [[mind]] of man, there really were no bad or disharmonious spirits in all the world. Such an unfortunate situation did not develop until after the [https://nordan.daynal.org/wiki/index.php?title=Paper_67#67:1._THE_CALIGASTIA_BETRAYAL Caligastic rebellion] and only [[persisted]] until [[Pentecost]]. The [[concept]] of good and evil as [[cosmic]] co-ordinates is, even in the [http://en.wikipedia.org/wiki/20th_century twentieth century], very much alive in [[human]] [[philosophy]]; most of the world's [[religions]] still carry this [[cultural]] birthmark of the long-gone days of the [[emerging]] [[ghost]] [[cults]].

87:4.7 The [[tragedy]] of all this lies in the [[fact]] that, when these [[ideas]] were taking [[root]] in the [[primitive]] [[mind]] of man, there really were no bad or disharmonious spirits in all the world. Such an unfortunate situation did not develop until after the [https://nordan.daynal.org/wiki/index.php?title=Paper_67#67:1._THE_CALIGASTIA_BETRAYAL Caligastic rebellion] and only [[persisted]] until [[Pentecost]]. The [[concept]] of good and evil as [[cosmic]] co-ordinates is, even in the [https://en.wikipedia.org/wiki/20th_century twentieth century], very much alive in [[human]] [[philosophy]]; most of the world's [[religions]] still carry this [[cultural]] birthmark of the long-gone days of the [[emerging]] [[ghost]] [[cults]].

==87:5. THE ADVANCING GHOST CULT==

==87:5. THE ADVANCING GHOST CULT==

87:5.3 The [[savage]] [[visualizes]] the good spirits as going about their [[business]], requiring little from [[human being]]s. It is the bad ghosts and spirits who must be kept in good [[humor]]. Accordingly, [[primitive]] peoples paid more [[attention]] to their malevolent [[ghosts]] than to their benign spirits.

87:5.3 The [[savage]] [[visualizes]] the good spirits as going about their [[business]], requiring little from [[human being]]s. It is the bad ghosts and spirits who must be kept in good [[humor]]. Accordingly, [[primitive]] peoples paid more [[attention]] to their malevolent [[ghosts]] than to their benign spirits.

87:5.4 [[Human]] [[prosperity]] was supposed to be especially provocative of the [[envy]] of [[evil]] spirits, and their [[method]] of retaliation was to strike back through a [[human]] [[agency]] and by the [[technique]] of the [http://en.wikipedia.org/wiki/Evil_eye evil eye]. That [[phase]] of the [[cult]] which had to do with [[spirit]] avoidance was much concerned with the [[machinations]] of the [http://en.wikipedia.org/wiki/Evil_eye evil eye]. The [[fear]] of it became almost world-wide. Pretty [[women]] were veiled to [[protect]] them from the evil eye; subsequently many women who [[desired]] to be considered [[beautiful]] adopted this [[practice]]. Because of this fear of bad spirits, [[children]] were seldom allowed out after [[dark]], and the early [[prayers]] always included the petition, "deliver us from the evil eye."[http://www.sacred-texts.com/evil/tee/tee15.htm]

87:5.4 [[Human]] [[prosperity]] was supposed to be especially provocative of the [[envy]] of [[evil]] spirits, and their [[method]] of retaliation was to strike back through a [[human]] [[agency]] and by the [[technique]] of the [https://en.wikipedia.org/wiki/Evil_eye evil eye]. That [[phase]] of the [[cult]] which had to do with [[spirit]] avoidance was much concerned with the [[machinations]] of the [https://en.wikipedia.org/wiki/Evil_eye evil eye]. The [[fear]] of it became almost world-wide. Pretty [[women]] were veiled to [[protect]] them from the evil eye; subsequently many women who [[desired]] to be considered [[beautiful]] adopted this [[practice]]. Because of this fear of bad spirits, [[children]] were seldom allowed out after [[dark]], and the early [[prayers]] always included the petition, "deliver us from the evil eye."[https://www.sacred-texts.com/evil/tee/tee15.htm]

87:5.5 The [[Koran]] contains a whole chapter devoted to the evil eye and [[magic]] spells, and the Jews fully believed in them. The whole [http://www.archaeology.org/0103/newsbriefs/cult.html phallic cult] grew up as a [[defense]] against evil eye. The organs of [[reproduction]] were thought to be the only [[fetish]] which could render it powerless. The evil eye gave [[origin]] to the first [[superstitions]] respecting prenatal marking of [[children]], maternal impressions, and the [[cult]] was at one time well-nigh [[universal]].

87:5.5 The [[Koran]] contains a whole chapter devoted to the evil eye and [[magic]] spells, and the Jews fully believed in them. The whole [https://www.archaeology.org/0103/newsbriefs/cult.html phallic cult] grew up as a [[defense]] against evil eye. The organs of [[reproduction]] were thought to be the only [[fetish]] which could render it powerless. The evil eye gave [[origin]] to the first [[superstitions]] respecting prenatal marking of [[children]], maternal impressions, and the [[cult]] was at one time well-nigh [[universal]].

87:5.6 [[Envy]] is a deep-seated [[human]] trait; therefore did [[primitive]] man ascribe it to his early gods. And since man had once [[practiced]] [[deception]] upon the [[ghosts]], he soon began to deceive the spirits. Said he, "If the spirits are [[jealous]] of our [[beauty]] and [[prosperity]], we will disfigure ourselves and speak lightly of our success." Early [[humility]] was not, therefore, debasement of [[ego]] but rather an attempt to foil and deceive the envious spirits.

87:5.6 [[Envy]] is a deep-seated [[human]] trait; therefore did [[primitive]] man ascribe it to his early gods. And since man had once [[practiced]] [[deception]] upon the [[ghosts]], he soon began to deceive the spirits. Said he, "If the spirits are [[jealous]] of our [[beauty]] and [[prosperity]], we will disfigure ourselves and speak lightly of our success." Early [[humility]] was not, therefore, debasement of [[ego]] but rather an attempt to foil and deceive the envious spirits.

87:5.8 Under the spirit [[cult]], life was at best a [[gamble]], the result of spirit [[control]]. One's [[future]] was not the result of [[effort]], [[industry]], or [[talent]] except as they might be utilized to [[influence]] the spirits. The [[ceremonies]] of spirit propitiation constituted a heavy burden, rendering life tedious and virtually unendurable. From age to age and from [[generation]] to generation, [[race]] after race has sought to improve this superghost [[doctrine]], but no [[generation]] has ever yet dared to wholly reject it.

87:5.8 Under the spirit [[cult]], life was at best a [[gamble]], the result of spirit [[control]]. One's [[future]] was not the result of [[effort]], [[industry]], or [[talent]] except as they might be utilized to [[influence]] the spirits. The [[ceremonies]] of spirit propitiation constituted a heavy burden, rendering life tedious and virtually unendurable. From age to age and from [[generation]] to generation, [[race]] after race has sought to improve this superghost [[doctrine]], but no [[generation]] has ever yet dared to wholly reject it.

87:5.9 The [[intention]] and will of the spirits were [[studied]] by means of omens, [[oracles]], and signs. And these spirit [[messages]] were [[interpreted]] by [http://en.wikipedia.org/wiki/Divination divination], soothsaying, [[magic]], [[ordeals]], and [[astrology]]. The whole [[cult]] was a scheme [[designed]] to placate, satisfy, and buy off the spirits through this [[disguised]] bribery.

87:5.9 The [[intention]] and will of the spirits were [[studied]] by means of omens, [[oracles]], and signs. And these spirit [[messages]] were [[interpreted]] by [https://en.wikipedia.org/wiki/Divination divination], soothsaying, [[magic]], [[ordeals]], and [[astrology]]. The whole [[cult]] was a scheme [[designed]] to placate, satisfy, and buy off the spirits through this [[disguised]] bribery.

87:5.10 And thus there grew up a new and expanded world [[philosophy]] consisting in:

87:5.10 And thus there grew up a new and expanded world [[philosophy]] consisting in:

*3. [[Truth]] —the correct [[understanding]] of, and [[attitude]] toward, spirits, and hence toward life and [[death]].

*3. [[Truth]] —the correct [[understanding]] of, and [[attitude]] toward, spirits, and hence toward life and [[death]].

87:5.11 It was not merely out of [[curiosity]] that the [[ancients]] sought to know the [[future]]; they wanted to dodge ill [[luck]]. [http://en.wikipedia.org/wiki/Divination Divination] was simply an attempt to avoid trouble. During these times, [[dreams]] were regarded as [[prophetic]], while [[everything]] out of the ordinary was considered an [http://en.wikipedia.org/wiki/Omen omen]. And even today the civilized [[races]] are [[cursed]] with the [[belief]] in signs, tokens, and other superstitious remnants of the advancing [[ghost]] [[cult]] of old. Slow, very slow, is man to abandon those [[methods]] whereby he so [[gradually]] and painfully ascended the [[evolutionary]] [[scale]] of life.

87:5.11 It was not merely out of [[curiosity]] that the [[ancients]] sought to know the [[future]]; they wanted to dodge ill [[luck]]. [https://en.wikipedia.org/wiki/Divination Divination] was simply an attempt to avoid trouble. During these times, [[dreams]] were regarded as [[prophetic]], while [[everything]] out of the ordinary was considered an [https://en.wikipedia.org/wiki/Omen omen]. And even today the civilized [[races]] are [[cursed]] with the [[belief]] in signs, tokens, and other superstitious remnants of the advancing [[ghost]] [[cult]] of old. Slow, very slow, is man to abandon those [[methods]] whereby he so [[gradually]] and painfully ascended the [[evolutionary]] [[scale]] of life.

==87:6. COERCION AND EXORCISM==

==87:6. COERCION AND EXORCISM==

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.