The Review of Myth, Ritual and the Sacred - Outline Example

THREE QUESTIONS Q1. Discuss the nature of the sacred in light of chapter 2 of the text Myth, Ritual and the Sacred and other readings: Habel is at pains to point out that ‘sacred’ is a term which transcends a mere word usage. A Christian may refer to his church as ‘sacred’ while a Muslim might not use the same term for his mosque. However, both religious buildings, as Habel underlines contain ‘elements which are typical of sacred space’. (scan 2) It is clear, therefore, that ‘sacred’ must be defined according to the way in which the term is used. Habel points to three ways in which things become sacred; ‘the sacred manifests itself’ (scan 2), whereby people feel a sacredness which is not present in other places. Habel mentions Eliade’s discussion of hierophany, which is where the sacred manifests itself in the believer. This helps to reinforces Habel’s first category of the sacred. Eliade’s The Sacred and the Profane focuses on three categories, of which hierophany is the second. According to Eliade, hierophany is the advancement of the sacred into human experience through the revelation of the sacred in a person’s life. The second category Habel cites is ‘the sacred is imparted ‘ (scan 3) whereby a person with sacred authority may designate a place sacred. Finally, ‘the sacred is derived’ (scan 3)whereby place or object becomes sacred through its association with an already sacred place or object. Habel’s classifications of sacred builds on earlier ideas by Otto, who in his The Idea of the Holy (1917) focused on the sacred as an irrational experience. Eliade, rather, has discussed the sacred as an experience of the super natural power which what he calls the sacred in its entirety. He sees three classifications of sacred; the sacred which is divine, metaphysical or spiritual, the sacred as hierophany and sacred in relation to the homo religiosus. Habel clearly builds on these ideas in his own definition of sacred. Habel then goes on to determine what elements make something sacred. He has dealt with how sacredness comes about and now looks at what sacred means to a religious person. His central argument is that ‘the sacred is of another reality’ (scan 3). By visiting sacred sites, for example, Habel argues that the religious person comes into contact with a force which is beyond their daily reality. His examples of the Dome of the Rock of Jerusalem and the shrine of Mary at Lourdes show how the religious person comes in contact with a place where there is a long history of sacredness. This reinforcement of generations of people before them visiting the same place reinforces the idea of coming into contact with this other reality for the pilgrim. Habel then argues that the sacred ‘is seperated’ (scan 4) from the profane. By establishing sites of pilgrimage, the religious person or group of people deliberately protect the sacred by making it quite separate from the mundane, profanity filled life away from the sacred place. Connected with this, Habel notes that ‘the sacred preserves a sense of the mysterious’. This point is clearly related to the point above, since by keeping the sacred separated from the profane, a sense of mystery is preserved. The mundane everyday world is where the sacred occurs and precisely because occurrences of the sacred cannot be explained, they retain a sense of mystery. Q2. In light of chapter 4 of the text Myth, Ritual and the Sacred and other readings discuss the nature and elements of myth and explore a particular myth using these frameworks: Habel opens his argument about myth by explaining that man, even as an infant, is introduced to the sacred through mythical stories which explain supernatural events. There is, therefore, a strong and necessary link between myth and the sacred in Habel’s work. This idea is reflected in other discussion of myth, such as in Leonard J Billias’ (1986) work, where he argues for has the Divine aspect of myth which, however, has been eroded in later times of higher civilization and greater refinement. Habel identifies three main types of religious story; ‘myth, legend and parable’ (scan 7) and then goes on to outline how the myth varies from these other types of story often found in religious literature. In order to do this, Habel outlines five key elements in a religious story; ‘time’, which defines the temporal setting of the story, ‘world’, which defines the spatial setting, ‘performers’, which delimits the kinds of characters which might be found in the story, ‘actions’, which identifies the kinds of activities which might take place in the story and ‘context and intention’, which explore the reason for telling the story and the place it may have been told. (all scan 7) Habel then distinguishes myth from other forms of sacred story. He argues that it differs from a legends because ‘a legend is a story set in historical time and within the historical world of the past’. (scan 7) It is not a parable because ‘a parable is located in a timeless present or timeless past’ and ‘the intention of a parable is...to teach a lesson’. (both scan 8) A myth is, rather, a specific type of sacred story with four defining characteristics; ‘myths are set in primordial time’, ‘myths are set in a primordial world’ (both scan 8), ‘the performers of myth are not limited to the laws of nature present in everyday life’ and ‘the action of mythic beings are not limited to those typical of present reality’. (both scan 9) The Greek myths have certain characteristics of their own that differentiate them from the myths of other cultures and civilizations, however some of the Greek material is resembled by other civilizations. For an instance when Apollo revisits the nymph Telphusa he is angry that she had deceived him. Apollo then pushes over a mountain top and creates a rock slide which covers over her streams as a punishment to Telphusa. This could be seen as an explanation for an earthquake or other geological activity in the area around Telphusa’s streams. An angry God who wishes to punish a water nymph is easier to explain than a rockslide caused by random geologic events. Another event which could be explained to a lesser extent by the theory of a nature myth is when Apollo appears as a Dolphin in the boat of Minoan sailors. Although not a common occurrence, it is quite possible that while out travelling from Cnossos, a Dolphin could jump into a boat. This would not necessarily be seen as a supernatural occurrence but when combined with a freak storm which blows the Minoan sailors of course to the North could well be seen as a sign from the Gods. The second monolithic theory of myth, which states that a myth is a form of proto science, would apply, in this case to a very lesser extent. The only possible reference would be when Apollo kills the she-dragon and it decays or rots away. The sun is used to rot away the carcass of the she dragon, so the story tells us, and the word used for rot in the hymn is Pytho. If it can be discounted as just a name used by the ancient Greeks for the area around the temple of Delphi then there would be no reference to an attempt at proto scientific thought. It would seem that the ancient Greeks did understand that if you left the carcass of a dead animal in the sun it would decay and Apollo is gloating over the decaying body of the she-dragon (Kirk, 1974). Q3. Discuss the nature and elements of the belief in a journey of the Soul, and how can the journey of the soul be interpreted from the perspectives of Kings categories, of Salvation Disciplines and Levels? In religion, salvation is the concept that God saves humanity from death, as part of a plan to provide them an eternal life. Winston Lee king describes salvation as God’s will to provide an eternal life to human beings through means regarded as mysterious and transcendent of current human understanding. As King refers that salvation according to most religious beliefs is prescribed only for those judged worthy of everlasting life. King elaborates the conditional concept of salvation with reference to general variants ranging from universal salvation or near-absolute salvation to quite specific concepts, which a person can attain one true path to salvation. Worshipers think of God as distinct and separate from themselves but King presents a dignified view of the divine and an emphasis on transcendence. King beautifully explains salvation as a point to a divine initiative independent of human control. King elaborated on salvation as the concept of bridging the gulf between God and humanity by revelation from God’s side or by a divine savoir (King, 1978). Basil Moore and N Hebel states that the point of religion lies primarily in its spiritual power hence religious concepts should not be explained as neutral portrayals of transcendent realities and processes. Moore and Hebel furtherance effective concepts that lead to a sense of spiritual wholeness and salvation by expounding that salvation cannot be taught to someone and moreover in case of religious teachers and whatever they teach is not salvation, yet it is its expression. The religious teacher neither does impart salvation nor does he announce it but merely speaks about it. Salvation must operate itself in ones preaching. Moore and Hebel has further illustrates about primitive religions and the widespread view by accentuating cosmos as fragile and it degrades in the course of time that the universe is periodically put in peril and is liable to destruction. And in order to stop this gradual disorientation and deconstruction of the universe the religious man performs rituals by means of which he repeats original acts of creation and the original events of the supernatural beings which are believed to have given life and power to the universe. Moore and Hebel clarifies that the basic concept of renovation does not involve the salvation of the universe but also the return of the paradisiacal state of existence, characterised by the abundance of rich food, peace and harmony in society and happiness in human life. This renovation in primitive societies is effected by the ritual repetition of the cosmogony either annually or during cosmic crises like drought, epidemics, famine etc. According to the theist Upanishads in Hinduism, salvation lies in knowing God which means experiencing him as abiding in ones heart. In Christianity the soul sleeps unconsciously after the death of the body and till its resurrection on Judgement Day (Moore, Habel). References: Eliade, Mircea (1959). The Sacred and the Profane: The Nature of Religion. pages 8-18 Gerardus Van Der Leeuw, (1967) Religion in essence and manifestation, volume 1, pages 43-51 Leonard J Billias, (1986). Myths: God, Heroes, and Saviours. pages 15-38 G S Kirk (1974) The nature of Greek myths. pages 38-68 Winston L King (1968) Introduction to Religion: A Phenomenological Approach. pages 278-287 B Moore and N Habel (1982) When religion goes to school pages 184-218 THREE QUESTIONS Q1. In the light of Chapter 6 of the text Myth, ritual and the sacred and the Required readings discuss the nature and elements of initiation. What is the religious meaning of initiation? Initiation in religion means a close bonding between the individual and God his creator. There are different religious suggestions given by different people in trying to explain the term ‘initiation’ with regard to religion. According to Chauvet, it is the faith a believer has in his religion. He says, that for all believers "in search of understanding" their faith through a process of "discourses" that will explore and engage its believers in a personal relationship with the One in whom they have faith or believe. According to Habel, initiation begins with a ritual exchange of various gifts and it is these exchanges that help to renew and revitalize an individual creating good relations in the community. O’Donoghue has a slightly different definition of initiation, which stems from his discussion of ritual. He states that in a ritual ‘a pattern of bodily actions is performed at a place that is considered sacred or rendered sacred for the performance...[and]...the ritual actions are sanctioned by tradition’. (scan 20) Ritual, therefore, transcends the classification of merely a repetitive action because it is given a status of sacred and is based on a long held tradition. There is therefore intense sacred meaning within the ritual. The initiation comes from this sacred significance, and the need to constantly renew the relationship with the sacred. He comments that initiation is often triggered by ‘key events, such as birth, death and marriage’. (scan 20) Initiation revolves around the preparation of the rites of the ritual. Q2. In light of chapter 7 of the text Myth, ritual and the sacred and the Required readings discuss the nature of pilgrimage. What is the religious meaning of pilgrimage? A pilgrimage is a journey that is undertaken to any holy or sacred place or shrine either to give thanks for graces obtained, or in true devotion of God. Eliade shares his view on pilgrimage saying that a specified ‘area was made sacred due to a hierophany’ (Eliade, 1958, p. 368) According to him it ‘becomes an inexhaustible source of power and sacredness and enables man, simply by entering it, to have a share in the power, to hold communion with the sacredness’. (Eliade, 1958, p. 368 O’Donoghue defines pilgrimage in Myth, Ritual and the Sacred as a ‘journey to a sacred centre’. (scan 28) He then goes on to discuss the nature of pilgrimage. O’Donoghue cites key elements which make up the pilgrimage. The first is the presence of ‘a story which recounts the origins of the pilgrimage’. (scan 28) This sense of historical gravitas is important in encouraging the pilgrim to become part of the historical fabric of his religion and make the journey. Secondly, there is a desire to ‘come close to the sacred’. (scan 28) O’Donoghue argues that the pilgrim wishes to gain some sort of power from coming into contact with a profoundly religious place. Next, ‘preparations are made’ for the pilgrimage. (scan 28). People often have a particular set of clothing they must wear or a certain set of prayers that they must say. This phase of preparation is important in preparing the pilgrim for their journey. O’Donoghue then states that the goal of the pilgrimage is ‘the sacred centre’ (scan 28). The pilgrim aims to transcend the limits of this world and make contact with a time and space outside of the ordinary. Once the pilgrim arrives at the site of pilgrimage, ‘ritual are performed’ (scan 29) which might include a symbolic re-enactment of the events which historically took place there. Finally, O’Donoghue states that the journey home of the pilgrim is just as important as the arrival. He comments that ‘the pilgrim is forever transformed by their visit to the sacred centre’ (scan 29)and so the journey home is a time for reflexion on the changes which the pilgrim has undergone as a result of their pilgrimage. Q3. Discuss the nature, elements and types of religious experience using specific examples A religious experience is considered to be a rare sacred or spiritual occurrence and in fact it is quite uncommon in the sense that it is not a regular happening that takes place with regular day to day activities and experiences that involves an individual’s perception of the Holy and divine. Otto in The Idea of the Holy (1923) identifies the key factor of religious experience as the ‘numinous’, which has a quality that is intensely personal, making the person undergoing the experience feel that they are in total communion with the other. According to Otto, ‘there is no religion in which [the numinous] does not live as the real, innermost core’. Religious experience is clearly, therefore, a central part of any religion. In Habel’s definition of religious experience, there are a number of key elements which must be present for the experience to occur. First, there is the ‘believer’ (scan 35). The believer must, for a religious experience to take place, come into contact with the ‘sacred or divine reality’ (scan 35). Habel explains that this is why Christians will see vision of Mary and Hindus will see visions of Krishna, and not vice-versa. The nature of the experience depends on the specific elements unique to each religion. Habel then stresses the need to take into account the ‘cosmos or religious world’. (scan 35) This is closely related to the sacred of divine reality, but focuses on where God and the sacred are located, whether in the soul or in heaven or in some other location. Types of religious experience are then divided into ‘immediate’ and ‘meditative’ (both scan 37), although Habel explains that it is not always clear which category an experience falls into. There are four classical types of immediate religious experience; ‘the numinous, ecstasy, enthusiasm and the mystical’. (scan 37) The numinous reflects, according to Otto, a genuine encounter with the sacred, and the example given is the prophet Isaiah when he sees the Lord. Ecstasy revolves around the idea of a soul or spirit which is independent of the body. Habel’s example is ‘the near death experience where people report themselves hovering consciously over their unconscious body’. (scan 38) Enthusiam is where the sacred spirit enters and possesses the body of the believer. For this reason, this type of experience is also referred to as a possession. Habel comments that ‘a Christian form of enthusiasm is evident when worshippers are possessed by the Holy Spirit and speak with tongues’. (scan 40) Finally, mysticism is described as the opposite of numinous. Habel states that ‘in the latter [i.e. numinous] the gap between the human being as a ‘creature’ overwhelmed by the otherness and power of the deity of the sacred is emphasised by the experience. In the former [i.e. mysticism] the oneness of the human and the divine or the self and the cosmos are experienced in such a way that all otherness disappears.’ (scan 41)Mysticism is therefore about the intrinsic unity of the mortal and the sacred. An example of this would be the experiences of the Sufi of Islam. Read More