I trace the development of group mind phenomena into the Neolithic with the rise of agricultural and large settlements. Here, ancestor worship came into its own. I use Nichols’ lineage fitness theory to help understand ancestor worship. Its putative “lineage manipulation mechanism” is basically a recipe for creating the cultural software for the generation of a group mind within the co-descendants of the familial lineage in question. Rituals (discussed in these and other chapters), too, can be said to be a source of construction of group minds. I use Whitehouse’s classification of religious rituals into two broad cultural subgroups: high-arousal, intensely imagistic, but low-frequency rituals versus high-frequency, more verbal-centric, doctrinal rituals. The former are characterized by dysphoric experiences (e.g. via painful or terrifying initiation experiences), while the latter doctrinal rituals, by contrast, are very frequent, less emotionally intense, and may even be quite tedious. I argue that these two broad families of rituals are driven by evolutionary sexual conflict and ritualization. Men and women typically build different kinds of group alliances and therefore differing types of group minds rooted in ancient ancestral ritual practices.