I have spoken of magical ritual as though it were the informing life-spirit without which religion was left as an empty shell. Yet the word ritual does not, as normally used, convey to our minds this notion of intense vitalism. Rather we associate ritual with something cut and dried, a matter of prescribed form and monotonous repetition. The association is correct; ritual tends to become less and less informed by the life-impulse, more and more externalised. Dr Beck ("Die Nachahmung und ihre Bedeutung fur Psychologie und Volkerkunde", Leipzig, 1904.) in his brilliant monograph on "Imitation" has laid stress on the almost boundless influence of the imitation of one man by another in the evolution of civilisation.
Imitation is one of the chief spurs to action. Imitation begets custom, custom begets sanctity. At first all custom is sacred. To the savage it is as much a religious duty to tattoo himself as to sacrifice to his gods.
But certain customs naturally survive, because they are really useful; they actually have good effects, and so need no social sanction. Others are really useless; but man is too conservative and imitative to abandon them.
These become ritual. Custom is cautious, but la vie est aleatoire.
(Bergson, op. cit. page 143.)
Dr Beck's remarks on ritual are I think profoundly true and suggestive, but with this reservation--they are true of ritual only when uninformed by personal experience. The very elements in ritual on which Dr Beck lays such stress, imitation, repetition, uniformity and social collectivity, have been found by the experience of all time to have a twofold influence--they inhibit the intellect, they stimulate and suggest emotion, ecstasy, trance. The Church of Rome knows what she is about when she prescribes the telling of the rosary. Mystery-cults and sacraments, the lineal descendants of magic, all contain rites charged with suggestion, with symbols, with gestures, with half-understood formularies, with all the apparatus of appeal to emotion and will--the more unintelligible they are the better they serve their purpose of inhibiting thought. Thus ritual deadens the intellect and stimulates will, desire, emotion. "Les operations magiques...sont le resultat d'une science et d'une habitude qui exaltent la volonte humaine au-dessus de ses limites habituelles."(Eliphas Levi, "Dogme et Rituel de la haute Magie", II. page 32, Paris, 1861, and "A defence of Magic", by Evelyn Underhill, "Fortnightly Review", 1907.) It is this personal EXPERIENCE, this exaltation, this sense of immediate, non-intellectual revelation, of mystical oneness with all things, that again and again rehabilitates a ritual otherwise moribund.
