however, ideally religion should include both rational and non-rational experiences. Otto describes non-rational experiences as mysteries, which are a fundamental aspect of all religions. To these mysteries he gives the name “numinous,” and explains that “the nature of the numinous can only be suggested by means of the special way in which it is reflected in the mind in terms of feeling,” (Otto 12). Otto argues that our feelings of the numin... ... middle of paper ... ...rom the excellent theories
Corbett’s goal. In expanding the numinous past the confines of religion, Corbett simultaneously locks out the Western world from his idea of the numinous. But the numinous transcends religion as he proposes, it seems to me that the numinous should also transcend belief in the supernatural. This is because, to me, the “spiritual” lives within emotion, not the physical or supernatural world. While it may be true that there is a positive correlation between spirituality and numinous moments, as my high school
background, this seems to give a sense of solemnness and sacred feelings which might inspire religious followers or non-believers to believe in the existence of a higher being(s). Rudolph Otto referred such experience as ‘numinous’ in his book The Idea of the Holy. By numinous experience, he meant “the feeling of the ‘holy’ and includes awe, fascination, religious awareness and the smallness of self”(Jordan, 2008 p.15). Otto referred to such experiences
entire community (Eliade 7, 17). Without the community, a shaman is not a shaman and cannot function as such. An example of this situation would be vocational or self-made shamans, who are not chosen by the community, ancestry, or the underlying ‘numinous encounter’ to shamanize. The entire community does usually not recognize vocational shamans; they are not as effective as shamans and even viewed as frauds (Grim 45).[2][2] Therefore not anyone can be a shaman. “It is to the . . . shaman that
hypothesized that good and evil are psychic realities greater than the ego complex. He observed that whenever the ego is pitted up against something greater than itself, whether it is “divine or devilish or just ‘fate’” (p. 462), the individual has a “numinous” (p. 462) experience, which is an experience of divine awe. From a Jungian point of view, addictions are described as the ego complex being under the influence
The theoretical aspect of religion is something that has been touched upon by many scholars in the field with each attempting to explain religion and certain aspects from within. In this case theorist of experience concerned with the theoretical aspects of the religious experience. Many religious and mystical traditions see religious experiences considered real encounters with God or gods or higher being. Countless amount of scholars have to give their take on how this should be approached or studied
Many arguments to prove the existence of God involve philosophical, logical, arguments. However, not all arguments to prove the existence of God relate to such abstract arguments, and one such argument involves religious experiences which many people around the world experience. This paper will critically evaluate the philosophical understanding of the essence and variations of religious experiences and its consequences for the argument from religious experience for the existence of God. The first
Religion: Buddhism and Christianity. This paper will compare and contrast Buddhism and Christianity. This paper will also discuss the practices, history, and beliefs of Buddhism and Christianity. Religion is an important aspect of many people’s lives. Religion provides ethical and moral value. However, it can also act as a cultural system. Religion often gives people a sense of order in existence. Today, there is a broad range of religions stretched across the world. It is important to understand
elements associated with all developed religions, in addition to an added one in Christianity. The first element is the experiences of the Numinous. Humans are capable of sensing the divine and spiritual presence through the Numinous. The Numinous is a mixed feeling of awe and dread and distinct from fear. Lewis states that there are two possible views of Numinous. The first is that it is simply in the mind and serves no biological function; yet will not disa... ... middle of paper ... ...ainst
Comparing and contrasting definitions of religion The four thinkers that we have learned about in class are Karl Marx, Rudolf Otto, Sigmund Freud, and Paul Tillich. Each thinker has different views. I agree with some thinkers while I disagree with others, however, each thinker has given me a new outlook on religion and each thinker has given me their definition of religion and what religion means to mankind. Each thinker has his own definition of religion. Karl Marx believed that “Man makes religion
The American humanistic tradition places importance on the individual’s personality and personal differences (Wulff 582). The basic themes of humanistic psychology in its analysis of religion are having faith or being in faith. If someone has faith, it means that they have a very clear understanding of what it means to be ultimate truth. God becomes and idol that people give their own characteristics to. In the being mode, faith is not just a set of beliefs but an orientation and attitude. Those
experiences are direct contact with a divine or supernatural reality. There are five types of religious experiences we discussed in class being visionary, subtle, numinous, mystical, and possessory. Visionary experiences are seeing or hearing a divine figure. Subtle meaning “confirming” are general but direct awareness of a divine presence. Numinous are experiences of attraction or repulsion at an awesome power. Mystical experiences are usually oneness, or unity with the divine like communion. The fifth
interpretation of religion. According to four philosophers: Otto, Marx, Freud, and Tillich, each theory is different from the other. According to Otto’s understanding of Holy, it means “completely good” (H/R,p.2) and unexplainable or “numinous.” (H/R,p.4) Numinous experience is a deeply-felt religious experience that is found in the feeling and emotion of a person. With this feeling of emotion, it requires how you feel towards a super natural being, whether that may be God(s), Satan, Evil Spirit
Religious Experience There are various interpretations of the definite meaning of a religious experience, where each are unique and different. There have been many, many stores put forward by certain individuals who have claimed to have such an experience. Various people have studied them, and have come to the conclusion that in most cases, very similar subjects are brought up in them. Some say that a religious experience involves having some sort of contact with God. For example, it
God to be transcendent; “having existence outside the universe,”[4] which supports my view that religious experiences do not exist, because God cannot intervene with our world. Religious experiences can be interpersonal, for example a numinous experience involving a sense of an awesome power which you are separate from. Alternatively they can be personal, like a mystical experience... ... middle of paper ... ...0 [4] Peter Cole, Philosophy of Religion 2nd Edition, 2004,
myself fascinated by all of the diversity leaving me with numerous questions. Nevertheless, each day starts with an hour ride on the South Shore train from Northwest Indiana to Chicago. The train commute alone is complete of much diversity, watching numinous individuals interact with one another. All of the commuters are heading in an equal direction as me mostly to work, go to school or perhaps to visit. The commute into Chicago is entirely divers so many race, gender, age, ideas, viewpoints, and perspect
fundamental concern, Robert Sharf1 and Matthew Kapstein, about the study of religious experience. Sharf argues that religious experiences are personal inner-focused, non-discursive and/or non-conceptual mystical experiences that point not to a distinctly numinous inner world but rather point to themselves. (Sharf, 114.) As such, these experiences should be relegated to the domain of the ineffable. Phenomenologically, religious experiences are subjective mental events taking place in the intangible substrate
determining factor in our encounter with the Lord and with other humans. Our actions in history (past, present, and future) shape has to shape our theological reflection and understanding. Today’s society has many problems such as poverty that causes numinous members of the society to look for solutions to these issues. A common way that the people of today’s society use as a solution to solve the problem of poverty is to give money to those individuals who are subjected to this way of life. The problem
way of knowing things that can be known in no other way, to explain the mysteries. The society, the culture, and the personal backgrounds are key factors in shaping thoughts and imagination. Consequently, different people imagine and understand the numinous in a way different from others. For instance, though Catholics and Christians do share many of the same beliefs, their emphasis on other matters differs. Even though they are reading the Bible composed of the same words, their interpretations and
All of creation has the signature of God because of the life giving and sustaining power of the Holy Spirit. “Blowing like wind, flowing like water, flaming like fire, the Spirit of God awakens and enlivens all things. Each of these symbols has a numinous quality that evokes better than more abstract words the presence of the Creator Spirit in the natural world, in plants, animals, and the ecosystems of the