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Ecstatic Religion: A Study of Shamanism and Spirit Possession
I. M. Lewis's wide-ranging comparative study looks at the psychological, medical, aesthetic, religious and cultural aspects of possession, and covers themes including soul-loss, ecstatic trance, divination, erotic passion and exorcism. Probing the mysteries of spirit possession through the critical lens of anthropological and sociological theory, this fully revised and expanded Third Edition is of crucial importance for students of psychology, sociology, religious mysticism and shamanism.
212 pages, Paperback
First published January 1, 1971
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Displaying 1 - 13 of 13 reviews
January 2, 2012
Such a shame this very biased text is lauded as the gold standard for understanding possession and trance. He never defines either. Rather, he discredits them and repeatedly disparages various non-western and ancient cultures as "backwards." He also states that women and homosexual men are more likely to become possessed because they are weaker. Those are just two examples of how he explains trance and possession via sociocultural systems rather than as spiritual phenomena.
August 17, 2011
Apparently the author and myself come from completely different worlds and really, if you don't like a subject or subjects, you shouldn't write about them.
September 22, 2015
Drawing upon ethnographic accounts of culture groups from Africa, South America, the Arctic, and Southeast Asia, I. M. Lewis has constructed a comprehensive sociological theory of the ways in which spirit-possession is understood and expressed in religious contexts. Rather than treating each culturally-specific manifestation of spirit-possession practice as sui generis and utterly culture-bound, Lewis argues that certain structural patterns emerge across cultures, determined by the exigencies of social organization.
He posits a spectrum of possession-based religious practices, potentially evolving into one another and sometimes operating in parallel, ranging from those constituting a central institution which manifests and reinforces moral norms, to those which provide an outlet for the frustrations of a society's socio-politically disenfranchised. In each case, the cult both reflects and, ultimately, reinforces the status quo against internal or external disruption. Each idealized type is found to correlate with a certain general set of circumstances faced by a society in terms of its relations with other polities, the natural world, and across power differentials within its own structure. Moreover, the relative centrality and function of a possession cult will basically parallel culturally-mediated assumptions about the nature and agenda of the spirits it incarnates.
While the book remains valid and useful in its construction of a generalized socio-cultural theory, readers should be warned that its ethnographic examples are more or less badly dated. Although evidently updated since its first edition in 1971, many of the sources Lewis cites are by now well over fifty years old, a few nearing a century; many of the shamanistic practices analyzed have no doubt, as the text's own sociological methodology would surely contend, undergone significant transformations in the interim.
As a final note in response to some negative reviews accusing Lewis of denigrating and discrediting the very practices he studies, I must protest that I find him guilty of neither. While he maintains a strictly objective, etic perspective throughout, at no point does he deny the reality of the spiritual entities discussed - indeed, he explicitly repudiates any attempt at doing so (see p. 24) - *except* in those instances where particular subjects informing the study have been shown to do so themselves!
He posits a spectrum of possession-based religious practices, potentially evolving into one another and sometimes operating in parallel, ranging from those constituting a central institution which manifests and reinforces moral norms, to those which provide an outlet for the frustrations of a society's socio-politically disenfranchised. In each case, the cult both reflects and, ultimately, reinforces the status quo against internal or external disruption. Each idealized type is found to correlate with a certain general set of circumstances faced by a society in terms of its relations with other polities, the natural world, and across power differentials within its own structure. Moreover, the relative centrality and function of a possession cult will basically parallel culturally-mediated assumptions about the nature and agenda of the spirits it incarnates.
While the book remains valid and useful in its construction of a generalized socio-cultural theory, readers should be warned that its ethnographic examples are more or less badly dated. Although evidently updated since its first edition in 1971, many of the sources Lewis cites are by now well over fifty years old, a few nearing a century; many of the shamanistic practices analyzed have no doubt, as the text's own sociological methodology would surely contend, undergone significant transformations in the interim.
As a final note in response to some negative reviews accusing Lewis of denigrating and discrediting the very practices he studies, I must protest that I find him guilty of neither. While he maintains a strictly objective, etic perspective throughout, at no point does he deny the reality of the spiritual entities discussed - indeed, he explicitly repudiates any attempt at doing so (see p. 24) - *except* in those instances where particular subjects informing the study have been shown to do so themselves!
March 13, 2014
I find this book really good as an introduction to the anthropological study of spirit possession in religion. I learned a lot from it.
November 16, 2024
I.M. Lewis's exploration of spirit possession in Ecstatic Religion highlights several key psychological aspects associated with this phenomenon. His analysis encompasses the interplay between cultural context, individual psychology, and social dynamics. Here are the main psychological aspects of spirit possession according to Lewis:
Psychological Aspects of Spirit Possession
1. Dissociation and Identity Transformation
Lewis discusses spirit possession as a form of dissociative experience, where individuals may lose their usual sense of self. This phenomenon can involve a transformation or replacement of identity, often referred to as executive possession. During such episodes, the possessing spirit is believed to take control over the individual's actions and speech, leading to a distinct change in personality and identity for the duration of the possession.
2. Coping Mechanism for Marginalization
Lewis posits that spirit possession can serve as a symbolic outlet for marginalized individuals in society. It allows those who feel powerless—often women or lower social classes—to express grievances and assert agency in a socially acceptable manner. This perspective suggests that possession acts as a mechanism for channeling social discontent and may provide a means for individuals to navigate their societal roles.
3. Therapeutic Role
The psychological implications of spirit possession also extend to its therapeutic potential. In many cultures, these experiences are viewed as avenues for healing emotional and psychological distress. Possession can facilitate communication with spirits that are perceived to provide guidance or support, thus helping individuals cope with trauma or personal difficulties.
4. Cultural Context and Social Function
Lewis emphasizes that the experience of spirit possession must be understood within its cultural context. The meanings attributed to possession vary widely across societies, influencing how individuals interpret their experiences. For instance, in some cultures, being possessed is seen as an honor or a sign of spiritual election, while in others, it may be viewed negatively as a form of illness or dysfunction. This highlights the importance of social norms in shaping the psychological experience of possession.
5. Emotional Alterations and Physical Sensations
Individuals experiencing spirit possession often report significant emotional changes and physical sensations during episodes. These can include alterations in mood, perception, and bodily awareness, which contribute to the overall experience of losing control to an external entity. Such alterations can be both distressing and enlightening, depending on the context and interpretation by the individual and their community.
Lewis's examination reveals that spirit possession is not merely a pathological condition but a complex interplay of psychological processes influenced by cultural beliefs and social structures. It serves various functions, from coping with marginalization to facilitating healing, thereby reflecting deeper societal dynamics at play.
Psychological Aspects of Spirit Possession
1. Dissociation and Identity Transformation
Lewis discusses spirit possession as a form of dissociative experience, where individuals may lose their usual sense of self. This phenomenon can involve a transformation or replacement of identity, often referred to as executive possession. During such episodes, the possessing spirit is believed to take control over the individual's actions and speech, leading to a distinct change in personality and identity for the duration of the possession.
2. Coping Mechanism for Marginalization
Lewis posits that spirit possession can serve as a symbolic outlet for marginalized individuals in society. It allows those who feel powerless—often women or lower social classes—to express grievances and assert agency in a socially acceptable manner. This perspective suggests that possession acts as a mechanism for channeling social discontent and may provide a means for individuals to navigate their societal roles.
3. Therapeutic Role
The psychological implications of spirit possession also extend to its therapeutic potential. In many cultures, these experiences are viewed as avenues for healing emotional and psychological distress. Possession can facilitate communication with spirits that are perceived to provide guidance or support, thus helping individuals cope with trauma or personal difficulties.
4. Cultural Context and Social Function
Lewis emphasizes that the experience of spirit possession must be understood within its cultural context. The meanings attributed to possession vary widely across societies, influencing how individuals interpret their experiences. For instance, in some cultures, being possessed is seen as an honor or a sign of spiritual election, while in others, it may be viewed negatively as a form of illness or dysfunction. This highlights the importance of social norms in shaping the psychological experience of possession.
5. Emotional Alterations and Physical Sensations
Individuals experiencing spirit possession often report significant emotional changes and physical sensations during episodes. These can include alterations in mood, perception, and bodily awareness, which contribute to the overall experience of losing control to an external entity. Such alterations can be both distressing and enlightening, depending on the context and interpretation by the individual and their community.
Lewis's examination reveals that spirit possession is not merely a pathological condition but a complex interplay of psychological processes influenced by cultural beliefs and social structures. It serves various functions, from coping with marginalization to facilitating healing, thereby reflecting deeper societal dynamics at play.
March 20, 2021
The language and attitudes of this book certainly seem dated, and is obviously couched in patriarchal norms. However, it does offer an interesting perspective on the social power of trance, or, as he calls it, possession.
June 13, 2017
When you encounter a gold digging wh**e, have some empathy, she might be possessed by an evil jin that forces here to behave this way!
January 9, 2020
A superboring book if you're not interested in this out of your own accord. Even for an old research it has been well done and explained from an anthropological point of view.
August 13, 2021
Crucial is his distinction of exorcism and (shamanic) domestication.
March 3, 2024
This was pretty good but it came across as dated in places (references to women as 'the weaker sex' and Christianity as 'our own religion' probably need to be revised ...)
December 24, 2024
I can’t believe I spent $60 on this only to spend two weeks of class and one essay on it. SAD.
July 2, 2016
Shamanism is really misnamed, and we have this need to categorize something that is probably not a category at all. Lewis's treatment of shamans and spirit possession is a kind of a classic. It is an academic treatment, however, and sometimes seems to go off on tangents. Nevertheless, this is a solid introduction to indigenous religions found throughout the world. Not really systematic, it is a thematic treatment of what many of these peoples have in common. A wealth of information here. I did add further remarks on my blog: Sects and Violence in the Ancient World.
October 22, 2014
Not at all what I was hoped for.
Displaying 1 - 13 of 13 reviews