By Chi, Jeong
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Sample text
It is this very group that in major wayreveals their features as those of psychopractices, and thus it shall be subjected to more thorough scrutiny. In addition to aforementioned groups of rituals which are common for all religions, each religion has its specific, solely proper rituals. A ritual is a comprehensive element of all known forms of religion. Yet, notwithstanding the manifold factual material available, the core subject-matter of religious ritual still remains insufficiently comprehended and studied.
The most bright analogy is the similarity between the defense mechanism of suppression that reveals through one’s “forgetting” the factors that bother him, and the magic ritual of deliverance from PSYCHOLOGICAL PRACTICES IN MYSTIC TRADITIONS: FROM ARCHAIC TO OUR DAYS. Andrey G. Safronov 41 troubles by means of getting rid of (burying, burning, drowning) an item that symbolizes them. Another sample is the analogy between the transference– the mechanism of defense that transfers emotional tension from one object onto another one, usually the one that is closer — and various rituals of religious cult items’ consecration through their contact with other, already consecrated items [235].
They often happen to individuals without any serious emotional problems who can be treated as completely “normal” in all other aspects. Moreover these emotions, being experienced in favourable environment and well adopted, can produce very useful results: improve one’s vital activity, facilitate creative skills and “self-actualization” [159]. The first investigators of altered states of consciousness evoked by meditative and yoga practices assumed all ASC to be more or less equivalent. Later on it became clear that this was an absolutely untrue assumption.