Sacred definition. What is Sacred? Meaning and interpretation of the word sakralnoe, definition of the term

Different from everyday things, concepts, phenomena.

Sacred includes not only the sphere of religion, but also a wide range of ideas related to magic, esotericism, mysticism and holistic teachings. Recently, this term has been popular among representatives of right-wing nationalist movements, which oppose sacred as a vital principle of commercialism in a consumer society. Sacred the opposite of profane, that is, worldly, everyday. The term has become widespread in the humanities, in particular thanks to the work of M. Eliade.

Holy, sacred, sacred - comparison of concepts

Sacred usually means specific objects and actions dedicated to God or gods, and used in religious rituals and sacred ceremonies. Meanings of concepts sacred And sacred partially overlap, however sacred expresses to a greater extent the religious purpose of the object than its internal properties, emphasizes its separation from the worldly, the need for a special attitude towards it.

Unlike both previous concepts, Sacred appeared not in the religious, but in the scientific lexicon and is used in the description of all religions, including paganism, primitive beliefs and mythology. Sacred is a tracing paper from the English sacral, which appeared in the Russian language relatively recently. Sacred- this is everything that creates, restores or emphasizes a person’s connection with the otherworldly.

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Literature

• Becker G. Modern theory sacred and secular and its development// Modern sociological theory in its continuity and change/ Ed. Howard Becker and Alvin Boscov. M.: Foreign Literature Publishing House, 1961
• Caillois R. Myth and Man. Man and the sacred. M.: OGI, 2003
• M. Eliade. Sacred and profane. M., 1994
• Girard R. Violence and the Sacred. M.: UFO, 2000 (2nd ed. - 2010)
• T. Burkhard. Sacred art of East and West. Principles and methods. M., 1999
• R. Otto. Sacred. About the irrational in the idea of ​​the divine and its relationship with the rational. St. Petersburg, 2008
• A. M. Lidov. Hierotopy. Spatial icons and paradigm images in Byzantine culture. M., 2009
• M. A. Pylaev. The category “sacred” in the phenomenology of religion, theology and philosophy of the 20th century. Moscow: Russian state. Humanitarian University, 2011-216 p.
• S.N. Zenkin. Non-divine sacred: Theory and artistic practice. – M.: RSUH, 2012
• Zabiyako A.P. Category of holiness. Comparative study of linguistic and religious traditions. - M.: Moscow textbook, 1998. - 220 p.
• .

Links

• // Complete Church Slavonic Dictionary. M., 1993, p.584; Toporov V.N. Holiness and saints in Russian spiritual culture. T.1. M., 1995, pp. 7-9, 441-442
• A. G. Dugin.
• Yu. P. Mirolyubov

Excerpt characterizing the Sacred

– Haven’t gone to bed yet? A? How do you think? “Don’t forget to get me a new Hungarian at once,” Rostov added, feeling the new mustache. “Come on, let’s go,” he shouted to the coachman. “Wake up, Vasya,” he turned to Denisov, who lowered his head again. - Come on, let's go, three rubles for vodka, let's go! - Rostov shouted when the sleigh was already three houses away from the entrance. It seemed to him that the horses were not moving. Finally the sleigh took to the right towards the entrance; Above his head, Rostov saw a familiar cornice with chipped plaster, a porch, a sidewalk pillar. He jumped out of the sleigh as he walked and ran into the hallway. The house also stood motionless, unwelcoming, as if it did not care about who came to it. There was no one in the hallway. "My God! is everything alright? thought Rostov, stopping for a minute with a sinking heart and immediately starting to run further along the entryway and familiar, crooked steps. The same door handle of the castle, for the uncleanness of which the countess was angry, also opened weakly. One tallow candle was burning in the hallway.
Old man Mikhail was sleeping on the chest. Prokofy, the traveling footman, the one who was so strong that he could lift the carriage by the back, sat and knitted bast shoes from the edges. He looked at the opened door, and his indifferent, sleepy expression suddenly transformed into an enthusiastically frightened one.
- Fathers, lights! Young Count! – he cried out, recognizing the young master. - What is this? My darling! - And Prokofy, shaking with excitement, rushed to the door to the living room, probably to make an announcement, but apparently changed his mind again, returned back and fell on the young master’s shoulder.
-Are you healthy? - Rostov asked, pulling his hand away from him.
- God bless! All glory to God! We just ate it now! Let me look at you, Your Excellency!
- Is everything all right?
- Thank God, thank God!
Rostov, completely forgetting about Denisov, not wanting to let anyone warn him, took off his fur coat and ran on tiptoe into the dark, large hall. Everything is the same, the same card tables, the same chandelier in a case; but someone had already seen the young master, and before he had time to reach the living room, something quickly, like a storm, flew out of the side door and hugged and began to kiss him. Another, third, same creature jumped out of another, third door; more hugs, more kisses, more screams, tears of joy. He couldn’t make out where and who dad was, who was Natasha, who was Petya. Everyone was screaming, talking and kissing him at the same time. Only his mother was not among them - he remembered that.
- I didn’t know... Nikolushka... my friend!
- Here he is... ours... My friend, Kolya... He has changed! No candles! Tea!
- Yes, kiss me!
- Darling... and then me.
Sonya, Natasha, Petya, Anna Mikhailovna, Vera, the old count, hugged him; and people and maids, filling the rooms, muttered and gasped.
Petya hung on his legs. - And then me! - he shouted. Natasha, after she had bent him to her and kissed his whole face, jumped away from him and holding onto the hem of his Hungarian jacket, jumped like a goat all in one place and squealed shrilly.
On all sides there were eyes shining with tears of joy, loving eyes, on all sides there were lips seeking a kiss.
Sonya, red as red, also held his hand and was all beaming in the blissful gaze fixed on his eyes, which she was waiting for. Sonya was already 16 years old, and she was very beautiful, especially at this moment of happy, enthusiastic animation. She looked at him without taking her eyes off, smiling and holding her breath. He looked at her gratefully; but still waited and looked for someone. The old countess had not come out yet. And then steps were heard at the door. The steps are so fast that they couldn't be his mother's.
But it was she in a new dress, still unfamiliar to him, sewn without him. Everyone left him and he ran to her. When they came together, she fell on his chest, sobbing. She could not raise her face and only pressed it to the cold strings of his Hungarian. Denisov, unnoticed by anyone, entered the room, stood right there and, looking at them, rubbed his eyes.
“Vasily Denisov, a friend of your son,” he said, introducing himself to the count, who was looking at him questioningly.
- Welcome. I know, I know,” said the count, kissing and hugging Denisov. - Nikolushka wrote... Natasha, Vera, here he is Denisov.
The same happy, enthusiastic faces turned to the shaggy figure of Denisov and surrounded him.
- Darling, Denisov! - Natasha squealed, not remembering herself with delight, jumped up to him, hugged and kissed him. Everyone was embarrassed by Natasha's action. Denisov also blushed, but smiled and took Natasha’s hand and kissed it.

Previously, women put a special sacred meaning into their everyday affairs. Maybe that’s why families were more harmonious and stronger, and people were healthier and happier?

COMBING YOUR HAIR do this consciously, imagining how a comb sliding through your hair removes all the negative energy and information that has accumulated during the day. This way, the feminine energy that our hair is known to absorb is restored.

Woman with long hair has very strong energy and is capable of creating a “protective circle” for the man he loves. The husband receives protection from his wife when he combs her hair. The Slavs had such a tradition.

BATHING, TREATING COSMETICS, BEAUTYING OR MAKEUP, imagine that you are connecting with the energies of the Female Goddesses of Beauty, that you are resonating with the vibrations female planet Venus, which gives you youth, beauty, charm and health.

COOK FOR YOUR HUSBAND or to a sick family member, any drink that he loves, take it into your hands and quietly say over him kind, blessing words, healing prayers coming from your heart. Such a potion will become nectar, and will be able to nourish and heal not only the body, but also the soul.

To the process COOKING you need to approach it like meditation, that is, do it consciously and slowly. If a woman cooks hastily, fussing, or even neglects this responsibility, then her husband will not want a long-term relationship with her. If she puts her whole soul into this process, cooks slowly, and her dishes are always varied, then family life will be long and interesting. While kneading the dough, you can meditate on the unity of relationships between family members.

WHEN YOU WASH LINEN OR IRON YOUR HUSBAND'S SHIRTS, feel his courage and strength, give his clothes the power to win, imagine how his affairs become better, how success, prosperity and luck come to him. And then in it he will truly become capable of reaching any heights.

CLEANING SPACE AT HOME, mentally imagine how all troubles, discord leave him, negativity is eliminated. And the house is filled with the light of your love, joy and magic. It is beneficial to cleanse the house with a candle flame, open windows for free air movement, burn incense, do wet cleaning and grow flowers. Thus, you enlist the support of all the elements and gain protection.

TOUCHING A LOVED ONE OR A CHILD, imagine how a stream of blessed energy flows through your palms, capable of healing spiritual wounds, calming, filling Souls with divine love. Such touches work wonders...

PUT LOVE AND BLESSING INTO EVERYTHING YOU DO. Treat all matters as a ritual, giving it a special sacred meaning. It is in such outwardly imperceptible acts of a woman that her true, magical power is revealed. And happiness comes to her in the form of spiritual harmony, successful loving husband, healthy smart children, friendly and strong family.

Inherently incomprehensible; phenomenologically sacred - marvelous, amazing; axiologically - imperative, deeply revered.

Ideas about the sacred are most fully expressed in the religious worldview, where the sacred refers to those entities that are the object of worship. The belief in the existence of the sacred and being involved in it constitute the essence of religion. In a developed religious consciousness, the sacred is soteriological of high dignity: the acquisition of holiness is an indispensable condition and goal of salvation.

In the philosophy of religion of the 20th century. The doctrine of the sacred as a constitutive element of religion is expanded from various religious positions. E. Durkheim in his work “Elementary Forms of Religious Life. Totemic in Australia” (Les formes élémentaires de la vie religieuse. Système totémique d "Australie, 1912) critically revised the idea that religion should be defined from the concept of deity or the concept of the supernatural. The concept of deity, according to Durkheim, is not universal and does not explain everything diversity of religious life; the supernatural appears late - outside of classical antiquity. On the contrary, all religions, already at an early stage, are characterized by the division of the world into two areas - secular (profane) and sacred, which are placed by religious consciousness in the position of antagonists. The basis of such opposition is, according to Durkheim , the most important of the sacred is its inviolability, separation, forbiddenness. The forbiddenness, tabooness of the sacred is a collective establishment. This position allowed Durkheim to argue that the sacred is essentially social: social groups give their highest social and moral motives the appearance of sacred images, symbols, thereby achieving from the individual's categorical submission to collective demands. Durkheim's approach was supported by M. Mauss, who, reducing the sacred to social values, insisted that sacred phenomena are essentially those social phenomena that, due to their importance for the group, are declared inviolable. In the sociological concept of T. Lukman, the sacred acquires “strata of meanings”, to which the everyday is attributed as the final authority.

R. Ommo sharply disagrees with the sociological interpretation of the saint. If Durkheim hoped to overcome the extremes of apriorism and empiricism in explaining the holy, then Otto, a follower of I. Kant, built his book “The Holy” (Das Heilige, 1917) on the idea of ​​​​the apriority of this category. According to Otto, it is formed in the process of synthesis of rational and irrational aspects of cognition with the primacy of irrational principles. Turning to research religious experience, Otto discovered in the “foundation of the soul” the a priori source of the category of the saint and religiosity in general - the special “mood of the spirit” and the intuition of the saint. The “attitude of the spirit”, from the development of which the category of the saint grows, was called by the German “numinous” (from the Latin - divine power), highlighting the most important psychological components of the numinous: “the feeling of creatureliness”; misterium tremendum (a feeling of awe-inspiring mystery - the “Completely Other” (Ganz Andere), which plunges one into awe in one mode of perception, and into horror in another with its eerie and majestic side, leading a person into ecstasy); the feeling of fascinans (from Latin fascino - to enchant, to bewitch) - a positive feeling of attraction, enchantment, admiration that arises in contact with mystery. When a complex of numinous feelings arises, it immediately has the status of absolute value. Otto designates this numinous value with the concept sanctum (Latin sacred), in its ultimate irrational aspect - augustum (Latin sacred). Apriorism allowed Otto to justify his refusal to reduce the category of the holy (and religion in general) to any social, rational or ethical principles. According to Otto, rationalization and ethizapy of the category of the saint are the fruit of later additions to the numinous core, and numinous value is the primary source of all other objective values. Since, according to Otto, the true saint is elusive in concepts, it imprinted itself in “ideograms” - “pure symbols” expressing the numinous mood of the spirit.

Otgo's research made a major contribution to the phenomenological approach to the study of the category of the sacred and to the phenomenology of religion in general. The Dutch phenomenologist of religion G. van der Leeuw in his work “Introduction to the Phenomenology of Religion” (1925) examined in a comparative manner the category of the holy from a historical perspective - from the initial, archaic stage to the category of Christian consciousness. G. Van der Leeuw, like N. Söderblom before him, emphasized in the category of holiness the meaning of strength and power (in Otto - majestas). G. Van der Leeuw brought the category of saint closer to the term “mana” borrowed from ethnology. Having opened wide access to historically specific archaic realities through such a rapprochement, the Dutch philosopher of religion set the theological (“God”), anthropological (“holy man”), spatiotemporal (“sacred time”, “sacred place”), ritual (“sacred word”, “taboo”) and other dimensions of the category of the holy.

Otto gave priority to the description of the numinous content of religious experience, ultimately striving to outline the contours of that transcendental reality that manifests itself in the experience of the saint. The metaphysics of the saint was the ultimate goal of Otto's theological phenomenology. M. Eliade, a follower of the German philosopher, did not inherit an interest in metaphysical problems. The focus of Eliade’s (“The Sacred and the Profane” - Le sacré et te profane, 1965*; etc.) is hierophany - the discovery of the sacred in the profane, profane sphere. In terms of hierophany, Eliade interprets religious symbolism, mythology, rituals, and the worldview of a religious person. The ideas and validity of Eliade’s conclusions have caused serious criticism. It is fundamentally important that Eliade’s central point - about the universality of the antagonism of the “sacred” and the “profane”, which brings his position closer to the position of Durkheim, does not find its confirmation.

Psychologization of the category of the sacred, rooting its foundations in the irrational layers of spiritual life - characteristic phenomenology of religion. However, the phenomenological approach, especially the approach of theological phenomenology, implies that in the act of religious experience or in the event of hierophany, a certain transcendental one makes itself known, which acts as the objectively existing substance of the saint. In the teachings of Z. Freud and in psychoanalytic religious studies (G. Roheim and others), the category of the saint has no basis other than psychological. The sacred in its origin and being is for Freud “something that cannot be touched,” sacred images personify first of all the prohibition, initially the prohibition of incest (Moses the Man and the Monotheistic, 1939). The saint does not have qualities that exist independently of infantile desires and, for the saint, according to Freud, is a “lasting forefather” - lasting in the psychic space of the conscious and unconscious as a kind of “psychic condensate”.

Data from the religious language, doctrine, and cult of different religions indicate that the category of the sacred, being a universal category of religious consciousness, has specific content in each of its specific historical manifestations. Comparative study shows that the historical types of the category of the sacred cannot be described by subsuming them under any one essential sign (“gabbed”, “other”, etc.) or a universal combination of signs (“horrifying”, “admiring” and etc.). In terms of content, the category of the sacred is as diverse and mobile as the ethnoreligious ones are unique and dynamic.

A. P. Zabiyako

New Philosophical Encyclopedia: In 4 vols. M.: Thought. Edited by V. S. Stepin. 2001 .

See what “SACRAL” is in other dictionaries:

- (from Latin “dedicated to the gods”, “sacred”, “forbidden”, “cursed”) holy, sacred, the most important ideological category, highlighting areas of existence and states of existence, perceived by consciousness as fundamentally different from the ordinary... ... Encyclopedia of Cultural Studies

- (from English sacral and Latin sacrum sacred, dedicated to the gods) in in a broad sense everything related to the Divine, religious, heavenly, otherworldly, irrational, mystical, different from everyday things,... ... Wikipedia

SACRED- feeling religious. As a rule, the concept of the sacred is associated with that which surpasses a person, causing him not only respect and admiration, but also a special zeal, which Otto in his essay “The Sacred” (1917) defines as “a feeling ... ... Eurasian wisdom from A to Z. Explanatory dictionary

SACRED- a feeling of the religious. As a rule, the concept of the sacred is associated with that which surpasses a person, causing him not only respect and admiration, but also a special zeal, which Otto in his essay “The Sacred” (1917) defines as “a feeling ... ... Philosophical Dictionary

sacred- 1. The concept of Coro and the opposition between Coro and profane spread in the social sciences ca. hundred years ago, in particular thanks to the works of E. Durkheim. A. Hubert and M. Moss were among the first to use the words “Soe” and “profane” as... ... Dictionary of Medieval Culture

sacred- HOLY, holy, sacred (Latin sacer, French sacre, English sacred) category denoting a property, the possession of which puts an object in a position of exceptional significance, enduring value and on this basis requires... ... Encyclopedia of Epistemology and Philosophy of Science

SACRED- (SACRED) According to E. Durkheim, all religious beliefs in one way or another classify phenomena, relating them either to the realm of the sacred (sacred) or to the realm of the profane (secular). The realm of the sacred includes those phenomena that... ... Sociological Dictionary

Sacred- - something that people reverence as extraordinary, leading to a feeling of awe and reverence... Dictionary-reference book for social work

SACRED- (from Latin sacrum sacred) everything that relates to cult, worship of especially valuable ideals. Sacramental consecrated, holy, treasured. S. is the opposite of secular, profane, worldly. What is recognized as sacred is subject to unconditional and... Modern philosophical dictionary

SACRED SACRED (from the Latin sacralis - sacred), designation of the sphere of phenomena, objects, people related to the divine, religious, associated with them, in contrast to the secular, worldly, profane. In the course of history, the process of sanctification and sacralization is opposed by desacralization and secularization of various aspects of human existence.

Modern encyclopedia. 2000 .

Synonyms:

See what "SACRAL" is in other dictionaries:

- [lat. sacer (sacri)] sacred; related to faith, religious cult; ceremonial, ritual. Dictionary of foreign words. Komlev N.G., 2006. sacred 1 (Latin sacer (sacri)) sacred, related to religious cult and ritual; ritual. 2 (… … Dictionary of foreign words of the Russian language

Cm … Synonym dictionary

- (from Novolat. sacrum sacrum, from Late Lat. os sacrum, lit. sacred bone), sacral, relating to the sacrum. For example, S. vertebra, sacral vertebra, S. region, sacral region. .(Source: "Biological encyclopedic Dictionary." Ch. ed. M... Biological encyclopedic dictionary

- (Latin sacer - sacred) - related to faith, religious cult, e.g. ritual, prohibition, object, text, etc. Big Dictionary in cultural studies.. Kononenko B.I.. 2003 ... Encyclopedia of Cultural Studies

1. SACRED, oh, oh; flax, flax, flax. [from lat. sacer sacred]. Book Associated with a religious ceremony; ceremonial, ritual. C. the nature of the dances. 2. SACRED, oh, oh. [from lat. os sacrum sacrum] Special. Pertaining to the sacrum; sacral. WITH.… … encyclopedic Dictionary

SACRAL- 1. S. (from Latin sacer dedicated to God) sacred, related to religious cult and ritual; ritual. Wed. sacramental. 2. S. (from Latin os sacrum sacrum) an anatomical term with the meaning “sacral, relating to the sacrum.” Big… … Great psychological encyclopedia

Sacral- (from the Latin sacralis sacred), designation of the sphere of phenomena, objects, people related to the divine, religious, associated with them, in contrast to the secular, worldly, profane. In the course of history, the process of sanctification, sacralization... ... Illustrated Encyclopedic Dictionary

sacral- I. SACRED I oh, oh. sacral, German sakral sacer (sacri) sacred, holy. Concepts about the land law of the church, sacred, special, and part. Kartashev 2 440. Lex. SIS 1949: sacred. II. SACRED II oh, oh. sacral, German... ... Historical Dictionary of Gallicisms of the Russian Language

sacral- oh, oh; flax, flax Relating to religious cult and ritual; ritual. To a large extent, it [the festive culture of the Middle Ages] goes back to traditional sacred actions of the era of mythopoetic pagan beliefs (Darkevich). Sacred and... Popular dictionary of the Russian language

I adj. Relating to a religious cult; ceremonial, ritual. II adj. Pertaining to the sacrum [sacrum I 1.]; sacral. Ephraim's explanatory dictionary. T. F. Efremova. 2000... Modern explanatory dictionary of the Russian language by Efremova

Books

• Sacred Oracle of the American Indians. Sacred Oracle of the American Indians. The traditions and symbolism of ancient wisdom can help us find clarity and understanding. Contents: 33 cards + instructions...

3 Sooner or later, every person comes to the conclusion that the world in which he lives is not as simple and clear as they explain to us at school. Strange coincidences, unusual disappearances, terrible deaths that cannot be explained from a materialistic point of view, baffle people. Then he tries to figure out what is really happening in our reality. Today we will talk about another word, this Sacral, which means you can read a little lower. Add this interesting site to your bookmarks so you don't have to look for it again.
However, before I continue, I would like to show you a few more useful publications on random topics. For example, what does Kripovo mean, the decoding of the abbreviation LP, who is Niga, what does Nedotrakh mean, etc.
So let's continue Sacred meaning words? This term was borrowed from the Latin "sacralis", and is translated as "sacred".

Sacral- in a broad sense means everything that has to do with the mystical, otherworldly, religious, irrational, heavenly, divine

Sacred- this is everything that emphasizes, restores or creates a connection between people and the mystical world

Synonym of the word Sacred: ritual, sacred.

When people call certain things or actions sacred, they give them an otherworldly or sacred meaning.
Concept " sacral"is different from "holiness", insofar as it was first formed not in a religious, but rather in a scientific lexicon. Usually this term is used to refer to all known religions, including paganism, mythology and the very first beliefs of ancient people.
This word is used to describe things or phenomena related to esotericism, mysticism and magic.

The variety of sacred objects and concepts is quite large. These include all things, objects of art that are directly related to the divine. As a rule, we can talk here about church “utensils”.

Sacred time has nothing to do with the usual countdown of seconds and minutes “flying” by; with its help, initiates determine the order of conducting mysterious rituals and sacrifices.

Sacred books allow you to look at the presented religious teachings from different points of view. Sometimes this literature serves as an object of worship for believers.

Sacred place intended for communication with higher world, supernatural, otherworldly forces.

Sacred actions are intended to express worship of their deity, through worship or various rituals.

After reading this publication, you learned Sacred meaning words, and now you won’t fall into a stupor if you find this word again.