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Journal articles on the topic 'Numinous'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2023

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1

Maines, Rachel P., and James J. Glynn. "Numinous Objects." Public Historian 15, no. 1 (1993): 9–25. http://dx.doi.org/10.2307/3378030.

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2

Klyueva, L. B. "To the Problem of the Numinous. The Sacrum Level of A. Tarkovsky’ Films." Journal of Flm Arts and Film Studies 9, no. 3 (2017): 30–45. http://dx.doi.org/10.17816/vgik9330-45.

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The article examines the numinous as an important factor of the sacral sphere. It treats the basic points concerning the numinous presented in Rudolf Ottos work The Sacrum. The Irrational in the Idea of the Divine and its Relation to the Rational. Special attention is paid to the interpretation of the term numinous and the study of significant features of the numinous such as tremendum, majestas, mysterium, fascinans, sanctum. The author seeks to show the importance of the numinous as a phe nomenon in A. Tarkovskys art and to examine the specifics of its realisation in various films.

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3

Nefedova, L. K. "INTENTIONALITY OF NUMINOUS." Review of Omsk State Pedagogical University. Humanitarian research, no. 28 (2020): 33–37. http://dx.doi.org/10.36809/2309-9380-2020-28-33-37.

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On the basis of the phenomenological concept of the sacrednuminous R. Otto, the development of the meanings of numinous in modern culture in the context of a pandemic is considered. The specificity of the sacred with its foundation in the numinous, as presented by R. Otto, is studied as a methodology for comprehending the empiricism of a pandemic. An appeal to the empirical cut leads to the identification of transformations in the phenomenological status of the numinous. It is noted that the religious experience of a person at the beginning of the 20th century and the religious experience of t

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4

Zilles, Urbano. "Experiência do sagrado e do profano." Revista Eclesiástica Brasileira 74, no. 296 (2018): 886–904. http://dx.doi.org/10.29386/reb.v74i296.453.

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A fenomenologia de Husserl motivou uma viragem da filosofia da religião, no século XX, através das obras Das Heilige de Rudolf Otto e O sagrado e o profano de M. Eliade. Ambos partem da experiência religiosa concreta, não de conceitos abstratos de Deus e de religião, para fundamentar a crença religiosa na natureza humana. Otto fala do mysterium tremendum et fascinans na experiência do numinoso e Eliade do homo religiosus e do homo profanus.Abstract: Husserl’s phaenomenology caused a revolution in the philosophy of religion in the twentieth century with the studies Das Heilige of Rudolf Otto an

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5

Westbrook, David A. "Magical contracts, numinous capitalism." Anthropology Today 32, no. 6 (2016): 13–17. http://dx.doi.org/10.1111/1467-8322.12311.

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6

Piedmont, Ralph L., Jesse Fox, and Marion E. Toscano. "Spiritual Crisis as a Unique Causal Predictor of Emotional and Characterological Impairment in Atheists and Agnostics: Numinous Motivations as Universal Psychological Qualities." Religions 11, no. 11 (2020): 551. http://dx.doi.org/10.3390/rel11110551.

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While there is a tremendous literature documenting the positive value of religious and spiritual (R/S) constructs on an array of psychosocial outcomes (e.g., health, resilience, coping ability), Spiritual Crisis (SC) reflects the negative side of the numinous in a way that stresses the value and importance of R/S constructs for psychological functioning. This study examined whether numinous constructs are more relevant to theists or represent universal psychological qualities. Using an MTurk-based sample comprising both theists and atheists (N = 1399; 800 women and 595 men, four gave no respon

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7

Thomas, Jesse J. "From Joy to Joy." Journal of Interdisciplinary Studies 12, no. 1 (2000): 109–24. http://dx.doi.org/10.5840/jis2000121/26.

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C. S. Lewis acknowledged Rudolf Otto's influence in his use of the term numinous to describe the uniqueness of religious experience, the experience of awe and with it the reality of absolutes, in contrast to prevailing naturalistic, materialistic, and subjectivist interpretations of morality and religion. Otto hints at and Lewis develops in more detail the idea of the numinous in human relationships. In Lewis' personal life, he does this in his relationship to his wife, Joy Davidman Lewis, In his writings, he does this in Till We Have Faces and other works. In each case, Lewis provides apt ill

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8

Schlamm, Leon. "Numinous Experience and Religious Language." Religious Studies 28, no. 4 (1992): 533–51. http://dx.doi.org/10.1017/s0034412500021910.

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The purpose of this article is to evaluate Rudolf Otto's account of the relationship between numinous experience and religious language in The Idea of the Holy, and this will inevitably also involve some more general discussion of the relationship between all religious experience and discursive reason. In The Idea of the Holy Otto makes a number of controversial claims about the nature of numinous experience and the problems which it creates for anyone wishing to speak about it. Numinous experience, Otto asserts, is qualitatively quite unlike any other experience. It is a religious feeling pro

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9

Tsur. "The Numinous as Aesthetic Quality." Style 52, no. 4 (2018): 361. http://dx.doi.org/10.5325/style.52.4.0361.

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10

Latham, Kiersten F. "Numinous Experiences With Museum Objects." Visitor Studies 16, no. 1 (2013): 3–20. http://dx.doi.org/10.1080/10645578.2013.767728.

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11

Goss, Phil Michael. "Wordsworth, Loss and the Numinous." Wordsworth Circle 43, no. 3 (2012): 152–58. http://dx.doi.org/10.1086/twc24043985.

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12

Raphael, Melissa. "Feminism, Constructivism and Numinous Experience." Religious Studies 30, no. 4 (1994): 511–26. http://dx.doi.org/10.1017/s0034412500023155.

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This article brings together constructivist epistemology and feminist study of religion to provide phenomenological evidence that numinous consciousness is not the immediate, sui generis essence of religious experience that Rudolf Otto believed it to be. Whilst there are certain peculiarities in the Ottonian scheme that might make numinous consciousness unusually resistant to conceptual and ideological mediation, it can be shown that androcentric epistemological and axiological structures make the experience intelligible and worthy of accommodation within a given patriarchal religious traditio

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13

Tsur, Reuven. "The Numinous as Aesthetic Quality." Style 52, no. 4 (2018): 361–84. http://dx.doi.org/10.1353/sty.2018.0041.

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14

Yandell, Keith E. "Sensory experience and numinous experience." International Journal for Philosophy of Religion 31, no. 2-3 (1992): 89–117. http://dx.doi.org/10.1007/bf01307986.

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15

Jong-Jin Lee. "Conflict Among Numinous and Mystical Experiences." THEOLOGICAL THOUGHT ll, no. 155 (2011): 1–18. http://dx.doi.org/10.35858/sinhak.2011..155.002.

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16

King, Walter H. "Loss, Grief and Encountering the Numinous." Psychological Perspectives 63, no. 2 (2020): 260–92. http://dx.doi.org/10.1080/00332925.2020.1771997.

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17

MacKenna, Christopher. "From the numinous to the sacred." Journal of Analytical Psychology 54, no. 2 (2009): 167–82. http://dx.doi.org/10.1111/j.1468-5922.2009.01768.x.

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18

Cameron, Catherine M., and John B. Gatewood. "Seeking Numinous Experiences in the Unremembered Past." Ethnology 42, no. 1 (2003): 55. http://dx.doi.org/10.2307/3773809.

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19

Spiller, Neil. "Feverish Delirium: Surrealism, Deconstruction and Numinous Presences." Architectural Design 89, no. 4 (2019): 86–93. http://dx.doi.org/10.1002/ad.2461.

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20

Khamitov, Nazip, Svitlana Krylova, and Olena Romanova. "The Choice of Love and the Numinous: Existential and Gender Contexts." Filosofiya-Philosophy 31, no. 1 (2022): 51–60. http://dx.doi.org/10.53656/phil2022-01-05.

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The authors of the article analyze the influence of the numinous as an existential state and the structure of the unconscious, which causes sacred amazement and fear in a person on the choice of love in its gender-based manifestations. On the basis of the methodological strategy of metaanthropology, the choice of love is conceptualized in the ordinary, the ultimate and the transcendent existential dimensions of human being, which correspond to the ordinary, the personal and the philosophical worldview. In the methodological coordinates of C. Jung's psychoanalysis, the manifestations of the num

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21

Harrison, Lonny. "The Numinous Experience of Ego Transcendence in Dostoevsky." Slavic and East European Journal 57, no. 3 (2013): 388–402. http://dx.doi.org/10.30851/57.3.003.

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22

Cusack, Carole. "Prehistoric Monuments as Numinous Sites of Spiritual Tourism." Fieldwork in Religion 13, no. 1 (2018): 61–80. http://dx.doi.org/10.1558/firn.37161.

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Prehistoric monuments in Britain are sites that have "drawn" people throughout history, due to their impressive size, dramatic location in the landscape, and the sense of permanence and timelessness they convey. The religious attraction of such stones for modern Pagans has been studied in some detail, particularly in terms of renowned circles like Stonehenge and Avebury, but the appeal that Neolithic monuments have for "spiritual tourists" has not been assessed to date. This article focuses on the Rollright Stones near Chipping Norton in Oxfordshire, a relatively accessible group of monuments

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23

Nisly, Paul W. "Review: Haunted Presence: The Numinous in Gothic Fiction." Christianity & Literature 38, no. 3 (1989): 84–85. http://dx.doi.org/10.1177/014833318903800325.

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24

Beckwith, Carissa. "Nature and the Numinous in Mythopoeic Fantasy Literature." Interdisciplinary Studies in Literature and Environment 22, no. 3 (2015): 673–74. http://dx.doi.org/10.1093/isle/isv055.

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25

O’Meley, Serena. "Otto’s idea of the ‘numinous’- A crosscultural reappraisal." Sophia 34, no. 1 (1995): 241–58. http://dx.doi.org/10.1007/bf02772461.

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26

FLAKE, CAROL L. "Standardized Tests and the Numinous Mystery of Life." Journal of Humanistic Education and Development 30, no. 2 (1991): 83–85. http://dx.doi.org/10.1002/j.2164-4683.1991.tb00038.x.

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27

Richie, Tony. "Awe-Full Encounters: A Pentecostal Conversation with C.S. Lewis Concerning Spiritual Experience." Journal of Pentecostal Theology 14, no. 1 (2005): 99–122. http://dx.doi.org/10.1177/0966736905056553.

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AbstractPerhaps best known by us as an exceptionally astute and incisive apologist, C.S. Lewis also has much to say to serious Pentecostals about religious experience—a foundational value in Pentecostalism. Aware of and interacting with Freudian and Jungian religious psychology, Lewis agreed with Rudolf Otto that religious experience is essentially mysterious encounter with the Numinous, arguing that numinous encounter constitutes the seed of all real religious experience. At its core authentic religious experience is divine encounter characterized by ineffable awe in God’s presence. Lewis’ ar

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28

Cantarela, Antonio Geraldo. "O SAGRADO NA CONSTRUÇÃO NARRATIVA DE MIA COUTO "The sacred on Mia Couto’s narrative construction"." PARALELLUS Revista de Estudos de Religião - UNICAP 5, no. 10 (2014): 191. http://dx.doi.org/10.25247/paralellus.2014.v5n10.p191-206.

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A obra do escritor moçambicano Mia Couto apresenta grande número de construções discursivas que podem ser associadas ao âmbito da religião e do sagrado. Tais marcas certamente poderiam ser abordadas por leituras teológicas ou das ciências da religião. Fugindo a esses vieses, o artigo propõe-se a destacar o modo como as referências ao sagrado “visitam” o texto do escritor, constituindo-o no literário. Metodologicamente, far-se-á a leitura de uma cena do romance O outro pé da sereia em diálogo com as categorias de Otto sobre o numinoso. Em vista de complementar tal perspectiva de leitura, serão

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29

Benchín, Federico. "On Mystery: explorations on the experience of the numinous." Journal of Analytical Psychology 67, no. 1 (2022): 55–72. http://dx.doi.org/10.1111/1468-5922.12776.

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30

Grotstein, James S. "The numinous and immanent nature of the psychoanalytic subject." Journal of Analytical Psychology 43, no. 1 (1998): 41–68. http://dx.doi.org/10.1111/1465-5922.00007.

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31

Rozuel, Cécile. "Daimon and psyche: ethical reflections on a numinous marriage." International Journal of Jungian Studies 5, no. 3 (2013): 211–25. http://dx.doi.org/10.1080/19409052.2013.795182.

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The daimon captures the irresistible attraction and danger of the unconscious. When the daimon calls, we are faced with a choice: to work with it or to refuse its call. Either way, the decision is ours, and so is our responsibility for whatever ensues. In this paper, I discuss the moral dimensions of a daimonic encounter and the implications it has for conscious behaviour. In particular, I contend that the paradoxical qualities of the daimon, and its profound effects on our existence, support the moral imperative of honest psychological work.

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32

Thomas, Douglas, and Elizabeth Eowyn Nelson. "Wagner's Parsifal as ritual theater: approaching the numinous unknown." International Journal of Jungian Studies 7, no. 1 (2015): 41–54. http://dx.doi.org/10.1080/19409052.2014.938764.

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Richard Wagner spent 37 years developing and refining his final work,Parsifal, which he would not call an opera but, rather, a ‘Festival Play for the Consecration of the Stage’. Critical response toParsifalhas historically taken up the work's ambiguous nature as a puzzle to be analyzed and solved, yet treating the opera as a Grail quest for some ultimate meaning reveals more about the seeker than the work and simultaneously errs by distancing the audience from participation in the ritual Wagner orchestrated.Parsifalis deeply psychological in the most radical sense of the word. A depth psycholo

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33

B., J. Agustín Pastén, and Julio Marzán. "The Numinous Site. The Poetry of Luis Palés Matos." Chasqui 26, no. 1 (1997): 131. http://dx.doi.org/10.2307/29741337.

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34

McCurley, Dallas. "Performing Patterns: Numinous Relations in Shang and Zhou China." TDR/The Drama Review 49, no. 3 (2005): 135–56. http://dx.doi.org/10.1162/1054204054742435.

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Shamanic and court ritual performance in Shang and Zhou China regulated political and cosmic orders by means of performances that structured the performer-audience relations, moving audiences toward some desired response as a strategy tied to the relation between the cosmos and humans.

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35

Solomonova, Elizaveta, Elena Frantova, and Tore Nielsen. "Felt presence: the uncanny encounters with the numinous Other." AI & SOCIETY 26, no. 2 (2010): 171–78. http://dx.doi.org/10.1007/s00146-010-0299-x.

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36

Fidyk, Alexandra L. "‘Intruders,’ ‘animal roots’ and ‘Mother Earth’: tracking the art complex in the work of Emily Carr." International Journal of Jungian Studies 6, no. 1 (2014): 3–22. http://dx.doi.org/10.1080/19409052.2013.828318.

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In highlighting symbolic events in the life of Canadian artist Emily Carr – her loss, her growing pains, her joys and her achievements – a case is made for a transformative relationship with the art complex. These events are initially narrated providing a backdrop to the first half of her life. At age 56, however, she had a numinous encounter that symbolized the transition to the second half of life, ushering in a new relationship with an autonomous intruder. For the next decade, her psychological maturation was reflected in developing her own painting methods, writing, and a more conscious re

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37

Agnel, Aimé. "Numineux, numinosité, numinosum." Cahiers jungiens de psychanalyse N° 94, no. 1 (1999): 11–12. http://dx.doi.org/10.3917/cjung.094.0011.

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38

Samarina, Tatiana. "Approaches to the Project of New Phenomenology of Religion in the Works of Ninian Smart." Logos et Praxis, no. 3 (December 2021): 32–42. http://dx.doi.org/10.15688/lp.jvolsu.2021.3.4.

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The author considers a sketch the phenomenological study model of religion proposed by N. Smart. According to N. Smart, the phenomenology of religion should differ from the history of religion in the statement focusing on the structural description of religion not in its dynamics, but in statics, and should proceed from the fact that at different stages of the development of religion there are different normative pictures. N. Smart reduces all the variety of methods used by phenomenologists to two basic ones: an epoch and a neutral but evocative bracketing. Under the "epoch" of N. Smart unders

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39

van Oppen de Ruiter, Branko F. "Lovely Ugly Bes! Animalistic Aspects in Ancient Egyptian Popular Religion." Arts 9, no. 2 (2020): 51. http://dx.doi.org/10.3390/arts9020051.

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The popular yet demonic guardian of ancient Egypt, Bes, combines dwarfish and leonine features, and embodies opposing traits such as a fierce and gentle demeanor, a hideous and comical appearance, serious and humorous roles, an animalistic and numinous nature. Drawing connections with similarly stunted figures, great and small cats, sacred cows, baboons, demonic monsters, universal gods and infant deities, this article will focus on the animalistic associations of the Bes figure to illustrate that this leonine dwarf encompassed a wider religious significance than apotropaic and regenerative fu

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40

Rappaport, Margaret Boone, and Christopher Corbally. "How an Advanced Neurocognitive Human Trait for Religious Capacity Fails to Form." Studia Humana 8, no. 1 (2019): 49–66. http://dx.doi.org/10.2478/sh-2019-0003.

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Abstract The authors present an evolutionary model for the biological emergence of religious capacity as an advanced neurocognitive trait. Using their model for the stages leading to the evolutionary emergence of religious capacity in Homo sapiens, they analyze the mechanisms that can fail, leading to unbelief (atheism or agnosticism). The analysis identifies some, but not all types of atheists and agnostics, so they turn their question around and, using the same evolutionary model, ask what keeps religion going. Why does its development not fail in one social group after another, worldwide? T

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41

Pratiksha P. Rathod. "Agnihotra-Yagya and numinous sound -Prototyping strategy for pandemic prevention." International Journal of Research in Pharmaceutical Sciences 11, SPL1 (2020): 1063–68. http://dx.doi.org/10.26452/ijrps.v11ispl1.3511.

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Ayurveda management comprises of three categories, Yuktivyapashrya includes medication, Daivavypashray are Divine therapies and Satvavajay deals with mental health. Agnihotra -Yagya is one of the therapies of divine management. It is fire offering of medicinal herbs along with cyclic uttering of Sanskrit words by experts. Present study aims to provide prototype of strategy for pandemic prevention. Numinous sound in form of Mantra along with mechanical heating of Agnihotra produces shorter wavelength of electromagnetic spectrum range and set certain vibrations in presence of solar energy at tis

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42

Harris, Gordon. "The idea of the numinous. Contemporary Jungian and psychoanalytic perspectives." Psychodynamic Practice 14, no. 2 (2008): 228–33. http://dx.doi.org/10.1080/14753630801962568.

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43

Turner, Christopher. "Numinous Physiology: A Theological Reflection on Angels, Trauma and Spirituality." Practical Theology 10, no. 4 (2017): 337–50. http://dx.doi.org/10.1080/1756073x.2017.1330052.

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44

Baron, Margaret. "Sandplay in Three Voices: Images, Relationships, the Numinous M. Baron." Journal of Analytical Psychology 51, no. 3 (2006): 475–76. http://dx.doi.org/10.1111/j.0021-8774.2006.0604b.x.

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45

Dolgoff-Kaspar, Rima, Alan B. Ettinger, Sarit A. Golub, Kenneth Perrine, Cynthia Harden, and Susan D. Croll. "Numinous-like auras and spirituality in persons with partial seizures." Epilepsia 52, no. 3 (2011): 640–44. http://dx.doi.org/10.1111/j.1528-1167.2010.02957.x.

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46

O’Leary, Joseph S. "Numinous Presences in Two Buddhist Sūtras: Toward a Comparative Phenomenology." Exchange 46, no. 3 (2017): 249–63. http://dx.doi.org/10.1163/1572543x-12341446.

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Abstract Experiences of ‘presence’ are common in religion. This essay attempts to approach presence along phenomenological lines, arguing that the pluralism of the phenomena and contexts referred to is not an obstacle to a methodologically open dialogue between different experiences. Despite the impersonalism of Buddhist conceptions of ultimate reality, personal presences play a considerable role even in two scriptures devoted to evoking this ultimate emptiness. Conversely the vibrant personalism of Biblical presentations of the divine does not exclude the possibility of a Buddhist critique an

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47

Nicholson, Andrew J. "Samādhi: The Numinous and Cessative in Indo-Tibetan Yoga (review)." Philosophy East and West 58, no. 1 (2007): 157–59. http://dx.doi.org/10.1353/pew.2008.0010.

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48

Bleiler, E. F. ": Haunted Presence: The Numinous in Gothic Fiction. . S. L. Varnado." Nineteenth-Century Literature 43, no. 3 (1988): 394–96. http://dx.doi.org/10.1525/ncl.1988.43.3.99p0184f.

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49

Perelshtein, Roman Maksovich. "The Visible and Invisible Worlds in Louis Bunuel’s “Viridiana”." Journal of Flm Arts and Film Studies 5, no. 4 (2013): 114–20. http://dx.doi.org/10.17816/vgik54114-120.

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Bunuel’s “Viridiana” is generally referred to as an anti-religious film. However, the director’s poetic language which has been one of the bases of the transcendental cinematic style suggests otherwise. Bunuel is against religionism still he does not deny the existence of a numinous, metaphysical reality and the ultimate values. By means of grotesque realism he tries to rehabilitate the invisible world.

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50

Myers, William R. "Keeping the Faith While Doing Research in Ministry." Journal of Pastoral Care 50, no. 2 (1996): 201–4. http://dx.doi.org/10.1177/002234099605000208.

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Argues that although quantitative research is the primary form of research in the United States, it is necessary to examine critically the assumptions which generate such research constructions. Suggests that it is particularly desirable for researchers who are persons of faith to consider alternative approaches which will be in greater congruence with the realities and numinous qualities of religion, spirituality, and ministry.

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