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Rituals and symbols have much importance among the homo sapiens. In almost all ancient or modern societies different special occasions warrant the observance and performance of specific rituals. And particularly in the case of marriage the performance of some rituals is almost inevitable in all societies.

Besides this important occasion, all other occasions that may conceivably and profoundly influence the life of an individual are usually marked by the performance of some or the other rituals at their inception.

Some such occasion would be the construction of a new house, starting any new work, some activity concerned with agriculture, and many other such occasions. Rituals have the recognition of society. They are modes of behaviour and methods that reflect the individual’s awareness towards society. In this way, rituals are modes of behaviour recognised by society that are performed on particular occasions.

Religion and Rituals

One may observe a great difference between the rituals performed by different societies on a certain occasion. In the tribal societies many of the rituals are of a very cruel and painful nature and sometimes even involve human sacrifice. But what is universal is the deep relationship between religion and rituals that is to be seen in almost every society.

Some thinkers, among them Durkheim, have interpreted this relationship to mean that religion is the origin of rituals. But the majority of thinkers do not subscribe to this view-point because the sphere of religion does not coincide with the field of ritualism, Rituals are undoubtedly an aspect of religion but religion is also something much more than performance and observance of rituals. And looked at from the other side, rituals are not restricted only to the field of religion. Ritualism includes many of the aspects of art and culture.

Consequently, it is not correct to say that rituals are invariably religious in nature. One finds the existence of rituals in circumstances which have no connection whatever with religion. There are, of course, social occasions on which there are religious rituals.

But nevertheless there can be no doubting the fact that religion does give meaning and existence to a great number of rituals. For example, in India, among the Hindus one comes across so many rituals that grace religious and other purely social occasions. In fact one may discover rituals in any field of behaviour.

Ritual and Art

Despite its predominantly religious flavour, rituals also have a profound relationship with art. According to Harrison, art has originated in religious ritualism. But as we have had occasion to observe earlier, rituals are not exclusively of a religious nature and similarly art is also not always religious. And particularly in the modern age religion and art are far removed, one is almost tempted to say that they have nothing in common and even to deny that there ever existed any commongrounds between them. Hence, the idea that art originated in religious rituals is a one-sided theory. The truth of the matter is that there is no inevitable relationships between art and rituals.

Social Importance of Rituals

Rituals are found in the social life of masses. It is only natural there fore that the greater importance that attaches to them should concern the; social life. In a country like India, all the rituals that are performed on various occasions have as much social as religious importance that attaches to them.

Rituals help in social control. For example, the rituals that are performed on the occasion of marriage help to strengthen the bonds that are inherent in this social institution and also to grant it social recognition. The rituals contiguous with this occasion are both social and religious. The rituals that are performed on the occasion of ‘Yagyopavita’ observed by the Hindus, exercise considerable control on the individual.

In Hindu society much importance is attached to the performance of rituals. The rituals observed at the time of marriage are intended to socialize the individual because he takes oath to prolong the life of community through procreation.

In Hindu society, the performance of each ritual clearly indicates that from the point of view of both individual and social benefit some new responsibilities are being placed on the individual, the faithful observance of which is his main duty.

Upanayana, marriage, etc., are rituals that are not intended merely for the individual’s edification but also for awakening him to his responsibility towards the society. In this way, rituals serve to maintain the synthesis and adjustment between the society and the individual. Rituals and Symbols

Symbols and rituals are closely related. Symbols have much importance and significance in both individual and social life. For example, the flag is believed to be the symbol of the country and hence it is held in great respect- Modern art utilises all kinds of symbols to give expression to the various postures, situations, emotions, etc. And symbols are to be seen in every aspect of man’s life. It is conventional to fold one’s hands and leave the chair when a senior person approaches.

Types of Symbols

It is evident from the study of symbols that their real meaning is far more comprehensive than their explicit meaning, and the meanings of symbols are continuously determined. Symbols may be classified in the following categories:

1. Referential symbols

As is evident from the term applied to this particular form, this symbol serves to provide information concerning some person or object. For example, the red light is a symbol of danger.

2. Condensed symbols

These symbols are utilised to express in compressed form something that is too detailed to admit of economic or environment transmission or expression. An example of this is shorthand or the Morse Code.

Symbols in Human Life

Symbols are to be seen in every field of human life. Two of the more important fields in which symbols abound are politics and religion. Some examples of the symbols that are. employed in the field of politics are flags, vociferous slogan shouting, party symbols, etc. In social life the etiquette is purely a matter of symbolic expression.

Social behaviour such as moving in society, casual conversation, mutual behaviour, are all expressed through the medium of symbols. Another field of social life in which symbols find abundant use is education; the degrees that are given to candidates who succeed at examinations are symbolic expression of their respective educational status.

Human life and Conduct are both subject to constant change. Due to this fluctuation no object or form of conduct has the same value or meaning at all times and places. The symbolic meaning and expression of many things change at different times.

3. “Magic is a pseudo science.” Examine.

What is magic?

While in religion one prays for help, in magic he tries to force supernatural powers to help him. In the words of R. Piddington, “Magic produces results directly, that is without the intervention of spiritual beings, is essentially and often secret; has a definite objective in view and is often malicious and therefore socially condemned” Magic is based on the conviction that cause-effect relationship is universal and invariable.

In other words, some definite causes lead to definite results. According to Beals and Hoijer, “Magic is a body of techniques and methods for controlling the universe, on the assumption that if certain procedures are followed minutely certain results are inevitable. It presupposes an orderly universe of cause and effect.” M.F. Keesing has maintained, “A magical act is a rite carried out to twist nature in a specific way to satisfy human desire.”

Magic is pseudo science

According to some scholars magic is pseudo-science. This view is based on the logic that both science and magic believe in the supremacy of the law of causation. In the words of Hoebel, “Magic is thus in some of its aspects pseudo-science. When the magician proceeds on the mechanistic assumption that the magical formula is a cause that must produce a given effect, his thinking parallels that of the scientist.” In brief one may find the following similarities between magic and science.

1. Mechanical Procedure.

According to Majumdar and Madan, “Science and magic both depend on mechanistic procedures. The magician must follow the same type of process as is done by the scientist.”

2. Definite aim.

The magician and the scientist both act with a definite aim and purpose.

3. Faith in Causal Relationship.

Both magic and science are based upon the universal invariable law of causation.

4. Following special rules.

Both science and magic follow the special rules very minutely.

Inspite of the above similarities, magic and science are very much different. Pointing out their distinctions James Frazer has written, “The principles of association are excellent in themselves and indeed absolutely essential to the working of the human mind; legitimately applied, they yield science, illegitimately they yield magic, the bastard sister of science.” Science is connected with the natural world, magic with supernatural.

Science is valid, magic is invalid. Science is legitimate, magic is illegitimate. Hence magic is not science. At best it only appears as science. In other words, it is pseudo-science.