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Rituals in different religions essay
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The “Sacred and the Profane” by Mircea Eliade, explores two innovative perspective of religion with aspects of the traditional and modern. Eliade draws principles such as heterogeneous in space based on experiencing the world as sacred. On the contrary, the homogenous man is blocked to these sacred experiences, since the world is experienced as profane. Additionally, Eliade discusses the alignment in space allowing the manifestation of the sacred—hierophany. This is the most fundamental concept that I believe is the main focus for Eliade, this concept of transcendence, as well as space including the cosmos.
Eliade discusses humanistic principles of religion while providing a connection to traditional religion, explaining the concept of “sacred” and drawing a connection to time, space, and nature. They serve a purposeful function in rituals and practices presented by the various religions, both traditional and modern. This “re-enactment” of rituals or practices in various religions that people conduct provides them a sense of “reality,” while establishing a mystic bond. As a result, the experience of space known to non-religious man, one who rejects sacrality of the world, accepts only a profane existence.
I believe Eliade is simply pointing out that in order to be real in a space whether religious or non-religious, there is something much more grand at play—the cosmos. For the sacred our world is symbolic, it serves as a plane in which man lives to complete a spiritual re-birth (hierophany). Therefore, cosmogony is “repeated” and the rituals take place in this sacred space. It is important to trail the ideas presented by Eliade, since it provides us a way to maintain worship to restore the mystic bond between man and God. Note t...
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...deas discussed by Eliade; rituals are conducted to “re-establish” the bond between man and God to transcend. In addition, daily worship reminds man of God, as well as God’s power through the act of submission, also evident in Islam as well. Muslims as they pray perform sequential procedures reenact acts of submission to God, involving kneeling and bowing down to God. Therefore, a religious person’s life must include this re-enactment of rituals to worship God, displaying devotion. As a result the more religious you are, the higher you transcend to the next plane—transcending to reach heaven. Revolving life around God and submitting to higher external power is necessary for worship. Though, having a sacred space to perform prayer is equally as important, since it serves as a nucleus in space-time that is linked to something far more complex beyond our rational.
As the world becomes increasingly more interconnected, differences among the many religions prove to be obstacles to the global society. In an effort to overcome these obstacles, religious authorities propose the essential sameness of all religions (that all religions point towards the same goal); however, this hypothesis oversimplifies all religions to an arbitrary base. On the other hand, Stephen Prothero’s, the author of God Is Not One, proposal for the acknowledgment of the differences preserves the multidimensional aspects of religions. By rejecting the hypothesis of a basic and similar structure of religion, Prothero allows for them to exist as complete entities; however, Prothero also creates false barriers that over differentiate religions.
The growth of religious ideas is environed with such intrinsic difficulties that it may never receive a perfectly satisfactory exposition. Religion deals so largely with the imaginative and emotional nature, and consequently with such an certain elements of knowledge, the all primitive religions are grotesque to some extent unintelligible. (1877:5)
Pojman said in his introduction, “no other subject has exercised as profound a role in human history as religion.” (Pojman 1). This is important because the way we view religion is the way that philosophical arguments are presented. The way we analyze religion philosophically begins with the notion of a theistic God. The theistic God, in its most general sense, is viewed as an all-powerful, all-knowing, all-good deity. Phenomenology, cosmology, teleology, ontology, religious experience, are some ways people attempt to make sense of God and religion in a philosophical way.
In the following pages I will discuss this metaphor, as well as Rudolf Otto and his theories on the creation of religion, Peter L. Berger’s theory of “the sacred canopy,” and finally the intermingling of these two theories in the evolution of religion.
Religion is an ever-growing idea that has no set date of origin. Throughout history religion has served as an answer to the questions that man could not resolve. The word religion is derived from the Latin word “religio” meaning restraint in collaboration with the Greek word “relegere” which means to repeat or to read again. Religion is currently defined as an organized system of beliefs and practices revolving around, or leading to, a transcendent spiritual experience. Throughout time, there has yet to be a culture that lacks a religion of some form, whether it is a branch of paganism, a mythological based religion or mono/polytheistic religion. Many religions have been forgotten due to the fact that they were ethnic religions and globalizing religions were fighting to be recognized, annihilating these ancient and ethnic religions. Some of these faiths include: Finnish Paganism, Atenism, Minoan Religion, Mithraism, Manichaeism, Vedism, Zoroastrianism, Asatru, and the Olmec Religion. Religion is an imperative part of our contemporary world but mod...
In The Sacred & The Profane: A Nature of Religion, Mircea Eliade attempts to define the sacred by stating it is “the opposite of the profane” (pg. 10). Through out the book he tries to explain this statement through the concept of hierophany (the idea that one can experience, sensorily, the manifestation of the holy/sacred), however his main explanation of the sacred being “the opposite of the profane” is the comparison of a modern religious man and a modern non-religious man (a profane man). Eliade compares the two by explaining how each would react to space, time, nature, and life. This essay will explain the idea of sacred space, how a religious and a profane man would experience it, and how the idea of sacred space might be applied to the study of medieval art and architecture.
Ludwig, Theodore M. The Sacred Paths: Understanding the Religions of the World (4th Edition). 4 ed. Upper Saddle River, N.J.: Prentice Hall, 2005.
The Much common ground is shared in attempt to provide approaches to finding answers to some of the deepest questions of life. I will discuss these significant similarities focusing on human dignity, identity, difference, and guardianship. “Islam is similar to Christianity in respect to human dignity and identity in that both acknowledge creation and that God is the creator of heaven and earth”. The aspect of both subscribes to the role of prophets who were venerated in both Islam and Christianity. Due to this fact, they both are traced to the times of Abraham (Ipgrave and Marshall 14-77). The goal of each faiths’ ethos is to love God by way of obeying His commandments on guidance from their respective Holy Books. They both do broadly consist of individuals that owe their allegiance to a metaphysical deity. Owing to the fact that the two are considered Abrahamic religions. They do both captures in the strictest sense the aspect of guardianship in respect to both having belief in only one God. A belief is impliedly preaching the existence of heaven and hell. Goes on to affirm the existence of the belief of the second coming of the Savior, which affirms the faiths’ ethos towards the attainment of the religions’ goals. Aimed at promoting and achieving a holistic understanding of religion, as the flexibility to accommodate diverse backgrounds of its adherents that is always prone to abuse. Christianity and Islam’s
Religious explanation is much different than scientific and philosophical explanation and when misunderstood can have a great conflict. Religious explanation does not originate from observation or logical deduction, but from belief of there being knowledge we don’t know of a higher being(s) who make and sometimes control us humans and the universe which we live. Religious explanation is where some of the first philosophical claims originat...
The book “The Sacred and the Profane: The Nature of Religion”, written by Mircea Eliade, investigates four aspects of the sacred universe: space, time, nature, and self. Eliade splits each aspect into two forms of perception, the sacred and profane. Religious men, specifically the ancient, traditional men, view the universe as sacred. In other words, they acknowledge a distinct qualitative difference between a sacred and profane (non-sacred) universe; whereas, nonreligious, specifically modern men, are unable to understand such differences in the world. This claim rests on the on the concept of heirophanies or manifestations of the sacred. A hierophany is the religious man’s source of absolute reality and it illuminates the glory and power of God. This manifestation of divine glory charges a site with special significance, thereby losing a sense of homogeneity throughout the universe. Eliade’s underlying thesis is that due to the human experience of both the sacred and profane in day to day life, the transitional zones between the two are exceptionally illuminated and charged with the divine glory of the sacred.
“In thinking about religion, it is easy to be confused about what it is.” (Smart, 1992) To combat this, Smart uses seven dimensions to define common characteristics of religion. Much of what will be explored will fit his dimensions. The practical and ritual dimension can been seen in all three religions through worship and rituals and patterns of behaviour. The latter are those acts that help the believer develop spiritual awareness or ethical insight, such as yoga or meditation in Buddhism and Hinduism. The experiential and emotional dimension of religion explains that religion feeds on human emotions and key events from history to illustrate this is, the enlightenment of the Buddha, or the visions of Muhammad. A person will not follow something without meaning or emotion driving it. The narrative or mythic dimension of religion refers to the use of story telling in religion. Typically, all faiths use stories to illustrate their beliefs or events in history, whether they might be of things to come, or like in this essay, stories of the Buddha, or Muhammad. The use of story telling is important as the stories are often based on accounts of history or documents that have been found. Story telling can enhance the believers faith and are often integrated into rituals. The doctrinal and philosophical dimension of religion talks about the importance of the holy books/ doctrines. Since the doctrines typically have an account of the leaders life, and the leaders are usually educated, believers read the doctrines to gain an insight into the leaders life; and thus strive to become more like them or abide by their teachings. The ethical and legal
...ity beyond this world which manifests itself in our midst and makes itself known and brings about a change in our reality.” In other words, his study of religion is the examination of the different forms and places in which the sacred is manifested.
As old as the earth is one question has plagued many academics, philosophers, theologians, priest, rabbis and imam. That question which has existed ever since man has been in existence is, “what is the Absolute?” Throughout the centuries philosophers such as George Wilhelm Friedrich Hegel, Immanuel Kant, and many more since Socrates have answered these questions in a wide plethora of perspectives. However as great of an account all philosophers had to describe what the absolute is, religion has also attempted to answer or to provide an account of such ultimate question.
The real world of our universe one can present as consisting of the totality of the interconnected (through the known fundamental interactions) units of the nature, for example, photons, atoms, molecules, cells, living organisms, men, stars, galaxies and ets. Their materiality is shown, for example, in the outwards activity (the power), in which the units of nature come forward as integrated formations in the relation of other units of nature; their spirituality, enlightened through the materiality, in the form (in order of the growth of the spirituality) of the inside activity (that is of the spontaneous transitions into their different states), in the form of the senseorganized unity ( regulated by any laws), of the soul, and of the spirit. Different units of nature have different degrees of the spirituality, which are shown in the spontaneity, statisticality, selforganization, freedom of the will and so on, therefore one can say about corresponding spiritual aspects of any units of nature.