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Journal articles on the topic 'Experience of sacred'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Andriotis, Konstantinos. "Sacred site experience." Annals of Tourism Research 36, no. 1 (2009): 64–84. http://dx.doi.org/10.1016/j.annals.2008.10.003.

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2

Reason, Peter. "Reflections on Sacred Experience and Sacred Science." Journal of Management Inquiry 2, no. 3 (1993): 273–83. http://dx.doi.org/10.1177/105649269323009.

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3

Sigurdson, Ola. "Numinous Edifices." Svensk Teologisk Kvartalskrift 99, no. 1 (2023): 49–72. http://dx.doi.org/10.51619/stk.v99i1.25074.

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In this article, I explore the experience of the sacred with a focus on how it is experienced through spatial categories, particularly buildings. My main aim is to show how this is an aesthetic experience in the sense of what is intuitively given through our senses. My perspective is phenomenological in that I am above all concerned with how the sacred is experienced, not with how it should be interpreted. Thus, I discuss some of the classic writers on the phenomenology of religion – Mircea Eliade and Rudolf Otto – as well as some of their critics – Jonathan Z. Smith and, indirectly, Erika Fis

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Prinsloo, Gert T. M. "Raised Eyes and Humble Hearts: The Body as/in Space in Pss 123 and 131." Old Testament Essays 36, no. 1 (2023): 166–88. http://dx.doi.org/10.17159/2312-3621/2023/v36n1a10.

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As a mobile spatial field, the human body is a space andfunctions in space. The body governs spatial orientation and perceptions of direction, location and distance and determines human experiences and representations of space on the continuum between positive and negative and/or sacred and profane space. In the Psalter, space is represented and experienced through the eyes of a "lyrical I" whose body is located off-centre, in chaos and despair, or at-centre, in harmony and peace. Supplication and praise, ritual and prayer are all expressions of the lyrical I's desire to be located at-centre,

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Mansour, Nesrine. "The Holy Light of Cyberspace: Spiritual Experience in a Virtual Church." Religions 13, no. 2 (2022): 121. http://dx.doi.org/10.3390/rel13020121.

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Digital technology became a substantial component of daily life activities where people grew less dependent on the constraints of the physical world. Recent developments of new media platforms have led to important changes in religious practices, resulting in digital religion. However, there is a lack of empirical research assessing the effect on the spiritual experience. Some elements of sacred architecture, light for instance, influence the perception and experience of space. Light is a symbol of the sacred as it uplifts the worshiper’s soul and contributes to the transcendental experience.

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Durka, Gloria. "Sacred Rhythms of Whole Experience." Liturgy 8, no. 4 (1990): 36–43. http://dx.doi.org/10.1080/04580639009409150.

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7

Woodward, Tanya Jo. "Sacred Sorrow, Sacred Joy." Religion and the Arts 28, no. 3 (2024): 337–50. http://dx.doi.org/10.1163/15685292-02803004.

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Abstract The Psalmic is less tidy and linear than popular interpretation, and author Edwidge Danticat explores the non-linear tensions between lament and joy. Her writing is cyclical rather than linear. As Danticat explores the individual and communal juxtaposition of tragedy and celebration, her writing echoes the varied tenor and emotions of the Psalms. Haunting tales of national and personal life and death, separation and reunion are structurally played across her works. The heartrending sequence of life and death is eloquently explored through personal stories set against larger tales of H

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8

Gulhane,, Shreya. "Analyzing Neuroarchitecture to Enhance User Experience in Sacred Spaces." INTERANTIONAL JOURNAL OF SCIENTIFIC RESEARCH IN ENGINEERING AND MANAGEMENT 08, no. 05 (2024): 1–5. http://dx.doi.org/10.55041/ijsrem33573.

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This paper explores the analysis of neuroarchitecture principles to enhance the user experience in sacred spaces, aiming to deepen spiritual engagement, emotional resonance, and overall well-being. Sacred paces play a pivotal role in human societies, serving as places for worship, contemplation, and community gathering. By integrating insights from neuroscience into architectural design, it is possible to optimize spatial layouts, sensory stimuli, and environmental factors to foster a deeper sense of connection, tranquility, and spiritual fulfillment. Through a multidisciplinary approach encom

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9

Sabbath, Roberta. "Sacred Other." American Journal of Islam and Society 23, no. 2 (2006): 140–42. http://dx.doi.org/10.35632/ajis.v23i2.1637.

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The American Comparative Literature Association (ACLA) conference,held on 23-26 March 2006 at Princeton University, featured over 120 panels,each with about three presenters. The theme of the conference, “The Humanand Its Other,” inspired a broad spectrum of imaginative considerations ofthis fascinating topic. The field of comparative literature specializes in interdisciplinarywork that crosses the boundaries of language, nationality, culture,historical period, and religion by examining the common groundshared by creative works.The conference doubled its size of previous years to 1,200 partici

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10

Golovei, V. Y. "CULTURE-CREATIVE POTENTIAL OF SACRAL EXPERIENCE: THEORETICAL AND METHODOLOGICAL ANALYSIS." UKRAINIAN CULTURAL STUDIES, no. 1 (2017): 22–26. http://dx.doi.org/10.17721/ucs.2017.1.05.

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The purpose of the article is to analyze the cultural potentialof sacred experience and highlight the main methodological approaches to its study. The sacred experience is explicated as an experience of correlation with the absolute dimension of being, its experienceand comprehension. The concept of "Sacred experience" defines a culturally organized space that acquires a specific form for each culture and is structured as a meaningful hierarchical world full of spiritual and symbolic meanings. The experience of the sacred isbased on direct experience of eternity and the totality of existence a

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11

Cole-Turner, Ron. "Sacred Knowledge: Psychedelics and Religious Experience." International Journal for the Psychology of Religion 28, no. 3 (2018): 223–24. http://dx.doi.org/10.1080/10508619.2018.1496652.

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Struthers, Roxanne. "Conducting Sacred Research: An Indigenous Experience." Wicazo Sa Review 16, no. 1 (2001): 125–33. http://dx.doi.org/10.1353/wic.2001.0014.

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Demerath, III, N. J. "The Varieties of Sacred Experience: Finding the Sacred in a Secular Grove." Journal for the Scientific Study of Religion 39, no. 1 (2000): 1–11. http://dx.doi.org/10.1111/0021-8294.00001.

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14

Collins, William P. "Sacred Mythology and the Bahá’í Faith." Journal of Baha’i Studies 2, no. 4 (1990): 1–15. http://dx.doi.org/10.31581/jbs-2.4.1(1990).

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Myths are metaphors that convey truth about the indescribable through powerful images and experiences. The mythological models synthesized by Joseph Campbell, such as the monomyth with its attendant metaphysical. cosmological, sociological, and psychological purposes, underscore the fundamental unity of human spiritual experience. The Bahá’í Faith employs three significant spiritual verities to fulfil the purposes of myth and to open for all Bahá’í the full depth and range of the world’s mythologies: The unknowable nature of the Ultimate Mystery; the relativity of religious/mythological truth;

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15

Moga, Diana. "Lucian Blaga and Mircea Eliade: interpretations of the sacred, symbol and initiation." Studia Universitatis Moldaviae. Seria Ştiinţe Umanistice, no. 4(194) (June 2025): 110–15. https://doi.org/10.59295/sum4(194)2025_13.

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Lucian Blaga and Mircea Eliade, two of the most influential figures in Romanian culture, have offered distinct but complementary interpretations of the universality of the sacred, the symbol, and initiation. Both philosophers explore the sacred, the mystery of existence, and the relationship between man and transcendence, but from different perspectives: Blaga adopts a metaphysical vision of the sacred, while Eliade analyzes the religious phenomenon from an anthropological and historical perspective, developing a hermeneutics of myth and symbol, analyzing the fundamental structures of religiou

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Khodyreva, Olga Vladimirovna. ""EXPERIENCE OF THE SACRED" IN THE MODERN PILGRIMAGE NARRATIVE: THE QUESTION OF THE CONSTRUCTION OF ORTHODOX IDENTITY (ON THE MATERIAL OF THE VELIKORETSKY PROCESSION)." Journal «Bulletin Social-Economic and Humanitarian Research» 2(4), 2019, (April 15, 2019): 53–60. https://doi.org/10.5281/zenodo.2613286.

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The article analyzes the representation of the practice of walking pilgrimage in modern public discourse. The object of study were publications that reveal the personal experience of the procession of weakly churched believers to the Velikoretsky sacred place (Kirov region). The pilgrimage narrative is considered as a practice reflecting the process of constructing religious identity. It is concluded that the purpose of the pilgrimage narrative is religious self-identification based on the reflection of the "experience of the sacred".

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Marks, Richard, and Glenn Peers. "Sacred Shock: Framing Visual Experience in Byzantium." Sixteenth Century Journal 37, no. 2 (2006): 576. http://dx.doi.org/10.2307/20477938.

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Renfro, John E., Elizabeth Mazurkiewicz, and Charles G. Sasser. "Sacred Moments: Palliative Care as Lived Experience." Journal of Pain and Symptom Management 53, no. 6 (2017): 1116–20. http://dx.doi.org/10.1016/j.jpainsymman.2017.03.009.

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Hoffmann, Candy. "Le « sacré gauche » chez Georges Bataille et Hubert Aquin." Quêtes littéraires, no. 3 (December 30, 2013): 85–92. http://dx.doi.org/10.31743/ql.4608.

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Georges Bataille and Hubert Aquin both explore a mystical experience displaying strong similarities, related to what Roger Caillois called « left sacred », that is the impure, malefic sacred, which is accessible by transgression and corresponds to the privileged moment of unity between people. For Bataille, God is absent, even dead: Lamma sabachtani is no longer a question but an assertion in his essays. The object of his new mystical theology is not God, but « the unknown». The divine is reduced to the human, transcendence to immanence. The goal is to free the mystical experience from its rel

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Laugesen, Martin Hauberg-Lund, and Jon Auring Grimm. "Laure and Bataille as educators: On the useless value of sacred experiences." Journal of Praxis in Higher Education 6, no. 3 (2024): 88–109. http://dx.doi.org/10.47989/kpdc498.

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Whereas there are potentially many ways to have sacred experiences as part of one’s higher education, we show how exam writing as a specific study activity can serve as an occasion for such experiences to occur. Experiences through writing that involve the destruction and creation of worlds, of losing and regaining oneself and of learning profound things along the way. Illustrated through the case of Sofie, an undergraduate philosophy student, we show how experiencing the sacred involves the temporary entrapment of the self by the self, in a demonic fashion. The process of emergence and dissol

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21

Lang, Jacob, Despina Stamatopoulou, and Gerald C. Cupchik. "A qualitative inquiry into the experience of sacred art among Eastern and Western Christians in Canada." Archive for the Psychology of Religion 42, no. 3 (2020): 317–34. http://dx.doi.org/10.1177/0084672420933357.

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This article begins with a review of studies in perception and depth psychology concerning the experience of exposure to sacred artworks in Roman Catholic and Eastern Orthodox contexts. This follows with the results of a qualitative inquiry involving 45 Roman Catholic, Eastern and Coptic Orthodox, and Protestant Christians in Canada. First, participants composed narratives detailing memories of spiritual experiences involving iconography. Then, in the context of a darkened room evocative of a sacred space, they viewed artworks depicting Biblical themes and interpreted their meanings. Stimuli i

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22

Gonçalves, José Fernando. "Sacred Spaces." Actas de Arquitectura Religiosa Contemporánea 5 (July 25, 2018): 220–29. http://dx.doi.org/10.17979/aarc.2017.5.0.5153.

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The passage from sacred to secular space confers on religious space a wider functionality that will allow the incorporation of an abstract and open spatial symbolism to different perceptions of the divine to see, feel or invoke God. According to Rudolf Otto, on the Protestant churches the architectonic expression of the numinous is made by three fundamental elements of representation: obscurity, silence and emptiness. As elements that conceptually oppose the concrete or definitive symbol, they acquire a universal meaning that modern architecture itself will incorporate as a process of artistic

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23

Deibl, Jakob Helmut. "Sacred Architecture and Public Space under the Conditions of a New Visibility of Religion." Religions 11, no. 8 (2020): 379. http://dx.doi.org/10.3390/rel11080379.

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Embedded in the paradigm of the “New Visibility of Religion,” this article addresses the question of the significance of sacred buildings for public spaces. ‘Visibility’ is conceived as religion’s presence in cities through the medium of architecture. In maintaining sacred buildings in cities, religions expose themselves to the conditions of how cities work. They cannot avoid questions such as how to counteract the tendency of public space to erode. Following some preliminary remarks on the “New Visibility of Religion,” I examine selected sacred buildings in Vienna. Next, I focus on the motifs

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24

Geva, Anat, and Anuradha Mukherji. "A Study of Light/Darkness in Sacred Settings: Digital Simulations." International Journal of Architectural Computing 5, no. 3 (2007): 507–21. http://dx.doi.org/10.1260/147807707782581756.

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Studying light/darkness and sacred architecture reveals that the “holy” light dramatizes the spiritual state and affects the mood of the user in the sacred space. Furthermore, it shows that faith dictates the treatment of light/darkness in the sacred setting as means to enhance the spiritual experience. These two premises were investigated by conducting digital daylight simulations on the Brihadeshvara Hindu Temple (1010 AD) of Tanjore, Tamilnadu, India. This sacred monument, listed as one of UNESCO's World Heritage Sites, is an intriguing case study since the treatment of the ‘holy light’ in

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Paradies (Wakaya), Yin, and Cullan Woods Joyce. "From Esotericism to Embodied Ritual: Care for Country as Religious Experience." Religions 15, no. 2 (2024): 182. http://dx.doi.org/10.3390/rel15020182.

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Colonisation, genocide, ecocide, and climate derangement are ongoing, unfurling, global tragedies. In so-called Australia, spiritual practitioners can respond to these crises by deepening their engagement with Aboriginal perspectives/practices. This paper contends that some Eurocentric habitual categorisations subtly misinterpret Aboriginal experiences of the sacred, such as identifying creation myths as beliefs comparable to post-Enlightenment representations of the sacred and identifying the performance of sacred activity with similar characteristics to separateness and priesthood. This lead

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Brown, David. "Context and Experiencing the Sacred." Royal Institute of Philosophy Supplement 79 (October 2016): 117–32. http://dx.doi.org/10.1017/s1358246116000102.

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AbstractThis essay considers how far the original sacred context of a painting or other artefact should be acknowledged in modern galleries and museums. It is argued that such institutions should be concerned with rather more than the fostering of aesthetic experience. An educational role is also important, and this entails that, although nothing should be done to encourage religion, contextualizing painting and artefact will also open up the possibility for concomitant religious experience. Although various formal distinctions are noted, the argument is conducted by means of a large number of

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27

Hunt, Jodi. "Encountering God in “The Circle”: Examining the Grand Ole Opry as a Religious Experience through the Lens of Circular Theology." Religions 13, no. 2 (2022): 135. http://dx.doi.org/10.3390/rel13020135.

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Although many religious experiences occur within the walls of churches, mosques, synagogues, etc. and the sacred spaces that surround them, many more are encountered in the secular spaces and experiences of our everyday lives. Working out of the critical correlative method of theological reflection and circular theology, this paper proposes that the community, pilgrimage, and storytelling aspects of the Grand Ole Opry offers poignant opportunities for religious meaning making or inspired paths in connecting people to the sacred, no matter their religious background or upbringing. It is out of

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28

Church, Shaun. "Experiencing Christian Sacred Space in the Roman Frontier Zones of the Fourth and Fifth Centuries." Studies in Church History 61 (May 20, 2025): 12–47. https://doi.org/10.1017/stc.2024.29.

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This article argues that the spatial experiences created by the architectural features of Christian sacred spaces on the Roman frontiers of the fourth and fifth centuries were fundamental to how such spaces were perceived and engaged with. It suggests that the principles of spatial design established in Constantine’s basilicas of Rome and the Holy Land influenced the experience of Christian worship, ritual and commemoration on the Roman frontiers. While these frontier Christian sacred spaces generally followed the architectural trends of Constantinian models, they also showed distinct local ad

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Ross, Danielle. "Retelling Mecca: Shifting Narratives of Sacred Spaces in Volga-Ural Muslim Hajj Accounts, 1699–1945." Religions 12, no. 8 (2021): 588. http://dx.doi.org/10.3390/rel12080588.

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This article examines how Volga-Ural Muslims narrated their encounters with the sacred spaces visited during the hajj. It examines nine accounts hajj composed from the 1690s to the 1940s, to consider how changes in international politics, Russia’s domestic politics, and the culture of Islamic learning within the VolgaUral Muslim community led to writers to revise narratives of why the sacred spaces of Mecca were sacred, how best to experience the power of these sacred spaces, and how these sacred spaces fit into the local culture of Volga-Ural Islam under Russian and Soviet rule.

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Abdollahpour, Sedigheh, Nahid Bolbolhaghighi, and Ahmad Khosravi. "Effect of the Sacred Hour on Postnatal Depression in Traumatic Childbirth: a Randomized Controlled Trial." Journal of Caring Sciences 8, no. 2 (2019): 69–74. http://dx.doi.org/10.15171/jcs.2019.010.

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Introduction: the implementation of the baby’s nine instinctive stages as a sacred hour after birth is very effective in starting breastfeeding. About half of newly delivered mothers have reported a traumatic childbirth experience often associated with mental health problems. The present study aimed to examine the effect of the sacred hour on the depression in traumatic childbirths. Methods: In this clinical trial, 84 mothers who had experienced a traumatic childbirth were randomly allocated into the intervention (n = 42) and control (n = 42) groups. The intervention group received sacred hour

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Bakir, Bakir. "An Analysis on The Sacred Realm of Kirab Pusaka." AT-TURAS: Jurnal Studi Keislaman 5, no. 2 (2018): 191–205. http://dx.doi.org/10.33650/at-turas.v5i2.375.

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Important lines of issues on which this study is based to reveal the religious phenomena of Kirab Pusaka. The first is that Kirab Pusaka is a mysterium reality in the sense of that it has represented the certain rituals held by the Solo Palace as the center of people. For this purpose, this study will examine how Kirab Pusaka could be the sacred, and how the Solo Palace is spiritually regarded as the center of the sacred. The second is about construction of Kirab Pusaka as the sacred especially for Solo people. It is important to not only study this event by taking a distance between the resea

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Cherneevskij, A. P. "Analysis of the Descriptive Function of Religion and Myth." Pushkin Leningrad State University Journal 3 (2024): 200–209. https://doi.org/10.35231/18186653_2024_3_200.

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Ntroduction. One of the most important functions of textual expression of human states in spiritual culture acts is the formalization, description of the experience gained. The study of religious experience correlates this experience with a certain tradition of confessional interpretation, which inevitably limits the description of the entire range of spiritual experiences and needs. The article offers a description of religious experience outside the religious context; for this purpose, it is correlated with a deeper level of spiritual experience related to mythological consciousness. Content

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33

Manoussakis. "Sacred Addictions: On the Phenomenology of Religious Experience." Journal of Speculative Philosophy 33, no. 1 (2019): 41. http://dx.doi.org/10.5325/jspecphil.33.1.0041.

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34

Petrov, A. V. "SACRED, SECULAR AND VITAL TELEOLOGY: EXPERIENCE OF TYPOLOGIZATION." Review of Omsk State Pedagogical University. Humanitarian research, no. 34 (2022): 47–54. http://dx.doi.org/10.36809/2309-9380-2022-34-47-54.

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The article is devoted to the problem of expediency, considered through the prism of a teleological approach. Based on the identification of sacred, secular and vital types of teleology, an attempt is made to concretize their content based on various criteria. The typologization attempt undertaken in the article is focused on increasing the number of definitions of the concept of “teleology” and, at the same time, is aimed at concretizing its content.

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35

Buggeln, Gretchen T. "Museum space and the experience of the sacred." Material Religion 8, no. 1 (2012): 30–50. http://dx.doi.org/10.2752/175183412x13286288797854.

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36

Carr, Anna M. "Managing Sacred Sites: Service Provision and Visitor Experience." Annals of Tourism Research 31, no. 2 (2004): 479–81. http://dx.doi.org/10.1016/j.annals.2003.12.010.

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37

Vojtíšek, Zdeněk. "Posvátno v nových náboženských směrech." Lidé města 5, no. 4/12 (2003): 94–110. https://doi.org/10.14712/12128112.4332.

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The majority usually perceives the new religious movements as marginal social groups and even doubts if their practice is genuinely religious. In spite of this fact, the adherents of new religious movements experience a full-value touch of the sacred. In this article, seven new religious movements are shortly characterised and related to spheres of the sacred that are typical for them: (1) the sacred place in the Grail movement, (2) the sacred time among the Czech converts to Buddhism, (3) the sacred person in one of Hindu tantric groups, (4) the sacred action performed among a neo-pagan group

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Reisner, Philipp. "Cold War and New Sacred Poetry." JAAAS: Journal of the Austrian Association for American Studies 1, no. 1 (2020): 101–18. http://dx.doi.org/10.47060/jaaas.v1i1.83.

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Contrary to what one might expect, many poets who engage with the Cold War adopt not primarily a political but rather a religious voice. Indeed, poets such as Li-Young Lee, Suji Kwock Kim, and Kathleen Ossip examine the Cold War in light of theological questions. Their poems bear witness not to personal suffering inflicted by political and societal circumstances but instead to human resilience bolstered by faith in the face of traumatic experience. Their writings are not best captured by the frequently invoked "Poetry of Witness," understood as witness to injustice, but rather "new sacred poet

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Wu, Yue. "The Sacred in the Mud: On Downward Transcendence in Religious and Spiritual Experience." Religions 16, no. 4 (2025): 530. https://doi.org/10.3390/rel16040530.

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Although there has been an increasing focus on religious and spiritual experience in literary studies within the context of post-critical and post-secular movements, much of the research is framed around the idea of “upward transcendence” in redemption narratives. This focus tends to overlook the negative aspects of life, such as absurdity, meaninglessness, and existential anxiety. Furthermore, it frequently resonates with capitalist ideals that champion a “seamless existence” while dismissing the unrefined essence of materiality. This article engages in two main tasks: First, it emphasizes th

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Brown, Jason. "Charged Moments: Landscape and the Experience of the Sacred among Catholic Monks in North America." Religions 10, no. 2 (2019): 86. http://dx.doi.org/10.3390/rel10020086.

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In light of calls to ‘re-enchant’ the world in the face of our ecological crisis, where do Christians stand on the question of land being sacred? I put this question to monks living at four monastic communities in the American West. For monks living on the land, the world is sacramental of God’s presence. However, this sacramental character was not universally recognized as being sacred, or divine. The monastic presence on the land can give places a sacred character through their work and prayer. Far fewer monks admitted that land was intrinsically sacred. However, during what one monk called

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Morgan-Ellis, Esther M. "Non-participation in online Sacred Harp singing during the COVID-19 pandemic." International Journal of Community Music 14, no. 2 (2021): 223–45. http://dx.doi.org/10.1386/ijcm_00046_1.

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During the COVID-19 pandemic, a large number of Sacred Harp singers took their activities online, adopting and adapting various platforms for the purpose of participatory music-making. While many singers found online activity to be meaningful, others did not, and an additional group lacked access altogether. This study, which was conducted by means of an online questionnaire, surveys the experiences of Sacred Harp singers who were unable or unwilling to participate in online singing. It documents the practical concerns and negative experiences that contributed to non-participation and consider

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42

Nasser, Nevine. "Beyond the Veil of Form: Developing a Transformative Approach toward Islamic Sacred Architecture through Designing a Contemporary Sufi Centre." Religions 13, no. 3 (2022): 190. http://dx.doi.org/10.3390/rel13030190.

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By examining the relationship between sacred space and spiritual experience through practice-as-research, a methodology for reclaiming the wisdom embodied by transformative examples of classic Islamic sacred architecture in the design of a contemporary Sufi Centre in London, UK, is developed. The metaphysical and ontological roots of universal design principles and practices are explored in order to transcend mimetic processes and notions of typology, location, time, style and scale in the creation of context-sensitive meanings and manifestations. An ontological hermeneutic approach was follow

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43

Dunaievskyi, Yevhen. "Stylistic and architectural art trends of worldwide experience in designing orthodox churches and complexes." Current problems of architecture and urban planning, no. 69 (June 28, 2024): 200–235. http://dx.doi.org/10.32347/2077-3455.2024.69.200-235.

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Currently, in the scientific and practical space of Ukraine, there is no substantiated and systematized concept of the sacred architecture of the Balkan countries and the countries of the near abroad. Many countries have experienced a number of important changes and transformations over the last fifty years, which undoubtedly influenced the development of sacred architecture. In this study, the author proposes to consider the modern development of Orthodox churches and complexes of the specified countries of world Orthodoxy. In order to solve the tasks, literary sources were analyzed, highligh

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44

Tokareva, Svetlana, and Vyacheslav Patrin. "Theistic Psychology as a Methodological Principle of the Study of Religious Experience." Logos et Praxis, no. 2 (September 2019): 5–13. http://dx.doi.org/10.15688/lp.jvolsu.2019.2.1.

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The article investigates the genesis of psychologism as a methodological basis for the study of religious experience. The authors show that the first experience of consistent applying psychologism for the purpose of radical criticism of religion was carried out by D. Hume, who reduced the religious experience to the emotional and mental nature of man. As a result, in the philosophy of Hume, the sphere of religious experiences was completely desacralized and the concepts making up the core of spiritual and religious-ethical life of man, such as "personality", "spiritual substance", "mystical ex

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Nordlander, Andreas. "A Standing Invitation to the Gods: Philosophy of Religion and the Phenomenology of the Sacred." Religions 15, no. 1 (2024): 137. http://dx.doi.org/10.3390/rel15010137.

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Does philosophy of religion, specifically, have anything to contribute to the cultural debate about the modern crisis of meaning, and particularly to attempts at retrieving a sense of enchantment beyond human construction? Suggesting a methodological rapprochement between philosophy of religion and phenomenology, I explore a recent popular attempt to reenchant the world through a retrieval of the sacred: All Things Shining: Reading the Western Classics to Find Meaning in a Secular Age (2011) by Hubert Dreyfus and Sean Dorrance Kelly. Using their work as a foil, I discuss the relation between p

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Sulistyani, Lia, and Salma Salma. "PENGALAMAN MENJADI SEORANG JURU KUNCI SUMBER MATA AIR KERAMAT DI KABUPATEN BOYOLALI: SEBUAH INTERPRETATIVE PHENOMENOLOGICAL ANALYSIS." Jurnal EMPATI 8, no. 3 (2020): 515–23. http://dx.doi.org/10.14710/empati.2019.26492.

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Being a Jurukunci of a spring is not an easy job. It takes a sincere and professional attitude towards his work. Many people consider the job of a Jurukunci with one eye because it is not an easy job with low wages. Moreover the job of a Jurukunci is quite heavy because it costs a lot of time and energy. So far, there is still little research on the experience of being the Jurukunci of a sacred spring. The purpose of this study is to understand the experience of being a Jurukunci of a sacred spring. The approach used in this research is phenomenological qualitative research with Interpretative

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McGee, Jocelyn, Dennis Myers, Rebecca Meraz, and Davie Morgan. "Caring for a Family Member With Mild Dementia: Perceptions, Connections, and Relational Dynamics With the Sacred." Innovation in Aging 5, Supplement_1 (2021): 462. http://dx.doi.org/10.1093/geroni/igab046.1787.

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Abstract Researchers define spirituality as the search for or connection with the “sacred”, which is transcendent and considered blessed, holy, or revered. For some, the sacred is connection with a divinity (e.g., God, gods) and for others, a close relationship with something else bigger than themselves (e.g., the Universe, Nature, a life philosophy). Current research reports that family caregivers with a strong connection to the sacred, as compared with those who do not, have fewer symptoms of depression, more positive perceptions of the caregiving experience, improved coping, and bolstered r

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Dueck, Byron. "North American Indigenous song, the sacred and the senses." Body and Religion 2, no. 2 (2018): 206–23. http://dx.doi.org/10.1558/bar.36490.

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How does music shape the experience of the sacred? This chapter looks at two genres of North American Indigenous singing – drum song performed at powwows and gospel singing associated with funerary wakes – and it explores music’s capacity for mediating sacred presences and processes.

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Tarasewicz, Paulina. "L’expérience post-séculière de Colette Peignot Laure : la religion, le communisme et le sacré." Romanica Wratislaviensia 66 (October 4, 2019): 55–68. http://dx.doi.org/10.19195/0557-2665.66.5.

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POST-SECULAR EXPERIENCE OF COLETTE PEIGNOT LAURE: RELIGION, COMMUNISM AND THE SACRED Colette Peignot, Laure, is one of those who witnessed the interwar period of profound changes, hopes and deceptions in the most intense manner. Both in her life and work — from the loss of faith and the communist commitment to some sort of mystical experience — she is questioning again and again the relations between religion, politics and the sacred by undergoing a truly post-secular experience. The main purpose of the article is to highlight her experience in its evolution and expression as well as compare i

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Tacey, David. "Grassroots spirituality as a holistic expression of the psyche." International Journal of Jungian Studies 3, no. 1 (2011): 36–52. http://dx.doi.org/10.1080/19409052.2011.542371.

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Jung was aware that any new experience of the sacred would not be welcomed as sacred by religious tradition or intellectual high culture. In fact, new experiences of the sacred are often rejected by religions, and regarded with utmost scepticism by critical traditions. I suggest that a grassroots spirituality movement is to be viewed in this context today. I distinguish this movement from the New Age movement with which it is often conflated and confused. I argue that the grassroots movement is an expression of the holistic directions of the collective psyche. Finally, I explore the Vatican's

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