{"id":1907,"date":"2018-09-02T04:40:41","date_gmt":"2018-09-02T04:40:41","guid":{"rendered":"https:\/\/aurelis.org\/blog\/?p=1907"},"modified":"2018-09-06T20:57:27","modified_gmt":"2018-09-06T20:57:27","slug":"rituals","status":"publish","type":"post","link":"https:\/\/aurelis.org\/blog\/open-religion\/rituals","title":{"rendered":"Rituals"},"content":{"rendered":"

An action becomes a ritual when it is repeated and when it is deeply meaningful. For this, one needs to be open to it. \u2018Open\u2019 as in \u2018Open Religion.\u2019<\/h3>\n

A ritual is a repetitive action to which one attaches \u2018deeper meaning\u2019.<\/strong><\/p><\/blockquote>\n

Without \u2018deeper meaning\u2019, a ritual has no, well, meaning. It\u2019s like an empty box, a \u2018vase without water\u2019.<\/p>\n

At the other side, without concrete recipient (object, action\u2026), \u2018deeper meaning\u2019 is formless. It\u2019s \u2013 in the same metaphor \u2013 like \u2018water without a vase\u2019. It cannot even \u2018exist\u2019 in a normal sense of the word.<\/p>\n

Rituals in religion<\/strong><\/p><\/blockquote>\n

A ritual, performed individually or collectively, is frequently part of a religion.<\/p>\n

The \u2018re\u2019 in re-ligion denotes repetition as well as intensity. The \u2018ligion\u2019 denotes \u2018to connect\u2019. So, \u2018religion\u2019 as a term is about repetitively and intensely making a connection\u2026 with what? Let\u2019s say: with a highly meaningful entity.<\/p>\n

Interesting, because a ritual is also about repetitively and intensely doing something: an action in which one may see the bodily performance of \u2018making this connection\u2019. This puts ritual<\/em> at the core of religion<\/em> even more than the mental act of believing<\/em>, as is described by several authors such as Karen Armstrong (*).<\/p>\n

At the same time, a ritual within a rather artificial context (like a temple, for instance) while being deeply meaningful, also carries the \u2013 important \u2013 potential to become part of a person\u2019s life in a broader-than-religion sense. Rituals are not confined<\/em> to religion (unless you see \u2018religion\u2019 really very broadly) and even within religion, they are not confined<\/em> to that specific context.<\/p>\n

The quality of a formal ritual<\/strong><\/p><\/blockquote>\n

lies, according to my understanding, in the way it\u2019s inviting to individuals to attach \u2018deeper meaning\u2019 to the ritual.<\/p>\n

This \u2018deeper meaning\u2019 is of course not coming forth from the ritual itself, but from the totality in which the \u2018deeper self\u2019 (subconceptual) of the individual plays a major role [see: ‘About \u2018Subconceptual\u2019<\/a>]. Without it, there is no ritual. There are only motions.<\/p>\n

Genuinely open<\/strong><\/p><\/blockquote>\n

Performing a ritual in a good way, is to each time again genuinely open<\/em> oneself to it and to its meaning, its \u2018symbolic function\u2019. Indeed, a ritual can be seen as a \u2018symbol\u2019 that one performs on oneself. It is a symbolic action, thus: \u2018vertical\u2019, a communication from conceptual to subconceptual [see: \u2018Symbolism lost. Symbolism regained.<\/a>\u2019].<\/p>\n

Which makes it to me very<\/em> interesting.<\/p>\n

It\u2019s poetry.<\/p>\n

And it\u2019s also \u2013 if done properly \u2013 completely compatible with rationality.<\/p>\n

Of course, the \u2018properly\u2019 is not guaranteed. It can be used or misused. In this sense, the following is necessary.<\/p>\n

Rituals in total freedom<\/strong><\/p><\/blockquote>\n

To me, in order to enjoy a ritual \u2013 as I do in Zen meditation for instance \u2013 it\u2019s important to feel it as completely \u2018free\u2019. This is not to say that it cannot be part of something done together. The \u2018free\u2019 (actually, as is always the case) lies in how I personally experience it. If someone would come towards me and put my hands in a certain position, I would readily have a little problem.<\/p>\n

Not a big one, of course.<\/p>\n

But still.<\/p>\n

Rituals and freedom are close friends. However, not just any kind of \u2018freedom\u2019:<\/p>\n

There needs to be an aspect of depth<\/strong><\/p><\/blockquote>\n

as I pointed to already at the beginning of this text.<\/p>\n

Indeed, nobody would see a superficially performed ritual as really valid.<\/p>\n

Openness, freedom, depth\u2026 this begins to sound like AURELIS [see: \u2018Five Aurelian Values<\/a>\u2019]. I guess this is not a coincidence. It brings me to the following:<\/p>\n

Rituals are much like autosuggestions<\/strong><\/p><\/blockquote>\n

[If you don\u2019t already know, you may recognize au<\/u>tosuggestion in AU<\/u>RELIS.]<\/em><\/p>\n

And thus, like autosuggestions, they can be quite powerful. However, not if one closes oneself to them. In such case, they can have no effect whatsoever.<\/p>\n

As with autosuggestions, one can also be very open to the meaning of rituals and still they \u2018work\u2019. Indeed, it\u2019s what I like to do towards meditation. I use a ritual as an invitation to open my mind in this special way.<\/p>\n

Then I flow and before I know, I get inspired.<\/p>\n

(*) Karen Armstrong: \u201cThe Case for God – What religion really means.\u201d – 2009<\/p>\n

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An action becomes a ritual when it is repeated and when it is deeply meaningful. For this, one needs to be open to it. \u2018Open\u2019 as in \u2018Open Religion.\u2019 A ritual is a repetitive action to which one attaches \u2018deeper meaning\u2019. Without \u2018deeper meaning\u2019, a ritual has no, well, meaning. It\u2019s like an empty box, Read the full article…<\/a><\/p>\n

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