Mircea Eliade: ‘Secular mysticism’ and the history of religions

Rennie, Bryan

doi:10.1016/j.religion.2008.05.016

Cited by 8 publications

(2 citation statements)

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“…Understanding what is and is not religious determines what can and cannot be understood as the possibility of religious experience. Any phenomenal entity can be perceived as a manifestation of the sacred because it is a mode of experience in the structure of human consciousness; thus, certain experiences perceived as sacred can only be perceived as such by a properly prepared individual (Rennie 2008). Such a religionist or philosophical position seems defensible for the perception of "sporting sacred".…”

Section: Sport As a Representation Of The Sacredmentioning

confidence: 99%

Hierophany and Sport

Jirásek

2023

Religions

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A deeper understanding of sport cannot remain only in rational discourse that transforms reality into quantified data but must descend into philosophical areas that also accept the multiple figurativeness of symbols. By means of not literal but metaphorical truthfulness, sport can then be examined as a potential space of hierophany, that is, the manifestation of the sacred in the sphere of the profane. The paper argues in favor of the thesis that a more precise description of hierophany can highlight the difference between the presentation and representation of the sacred. While the physical activities that were part of the religious cult of archaic societies can be considered hierophanies in the mode of presentation (making present) of the sacred, no such direct parallel can be drawn for modern sport. Sport can be seen through the lens of implicit religion as a representation (an agency), not a presentation of the sacred.

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Section: Sport As a Representation Of The Sacredmentioning

confidence: 99%

Hierophany and Sport

Jirásek

2023

Religions

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“…The sacred elements of worship are pelinggih-pelinggih (adoration building) arranged in a row in the direction of luan (sacred / kaja and kangin). According to Eliade, these sacred elements as the hierophany of holy space and its position are towards religious orientation [31] [20]. The entrance to this zone is in the place or direction of teben (opposition towards luan), meaning that luan (sacred) direction is the direction intended for ritual activities marked by the position of placement pelinggih (building worship) in the order of luan while the entrance as non-ritual access is in the teben zone.…”

Section: Luan (Sacred) and Teben (Profane) Orientation System In The House Yard Unitsmentioning

confidence: 99%

Effect Local Direction on Balinese Traditional Settlement Layout, Case Study: Pengotan Traditional Village in Bali, Indonesia

Wijaya¹

2020

cea

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The pattern of Pengotan Village is extended from the kaja (sacred) to the kelod (profane), which consists of three zones, namely the Utama (zone of sacred) as the space intended for shrines (temple), Madya (transition/between space) as the space for residential housing units, and the Nista zone (zone of profane) intended for the graveyard (setra). This pattern is repeated in clusters of residential housing units. The aim of this study is spatial analysis of luan (sacred) and teben (profane) orientations in Indigenous Village Pengotan through an approach: (1) history of the Traditional Village Pengotan, (2) conception of the mountain as a sacred direction, (3) conception luan (holy) and teben (profane) on settlements in the mountainous area, (4) general concepts of religious and secular space and (5) conception of signifier and signified spaces in architecture. The method used is naturalistic interpretive in studying the area in a conceptual (intangible) and concreate (tangible) context through empirical studies on sensual (observation), native's viewpoint, logic viewpoint (researcher's perspective), and intangible aspects. The results of this study are (1) spatial patterns based on luan (sacred) and teben (profane) conception; (2) the signifier and signified system in the space of on luan (holy) and teben (profane) orientation and (3) the relationship between Mount Batur and Mount Abang as luan (sacred) orientation in the Pengotan Village.

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