Fractal complexity Sacredness Generator

One characteristic of charismatic sacred places, identified in prior research but not significantly emphasized by Eliade or scholars in other religious studies, is their complexity [1]. Charismatic sacred sites are invariably extensive and intricate, sufficient to establish order and manifest a cosmology. They consist of multiple parts, components, and areas interlinked to form a system that represents a world unto itself. For instance, the Dome of the Rock features “an architectural formula, systematic employment of a specific unit, an ornamental scheme, and a complex, sophisticated idea, within an overarching iconographic framework.” [2]. Moreover, this structure is part of the broader Temple Mount complex, which is characterized by “dramatic interactions among its various elements.” [3]. Nonetheless, it is commonly understood, without the need for specific references, that the Temple Mount complex, along with the Church of the Holy Sepulchre, the Western Wall complex, and other significant sacred sites in Israel and around the globe, are expansive and intricate.

The transition from the everyday and mundane plane of existance to the sacred realm is key to grasping the nature of charismatic holy places. Yet, in the absence of a place to stay, the experiencer will rapidly revert to the mundane plane from whence they arrived. Therefore, charismatic holy places must possess the largeness and complexity needed to be a world unto themselves, offering individuals a space to locate themselves within the sanctity context. Such holy sites require content that includes volume, size, and intricacy.

Therefore, charismatic sites cannot be as simple as a single column unless it’s connected to its surroundings or has a story tied to it; they cannot be just a basic house or a mere gravestone. Minimalist locations lack charisma and do not evoke sanctity. Thus, the holy cross upon which Jesus was crucified won’t instill holiness by itself but rather through being part of a larger narrative. It serves as a symbol, evoking the sacrifice and embodying divinity, but lacks the capacity to generate a numinous experience akin to that of a Gothic cathedral, even if it were the actual cross. The same applies to the Tablets of the Covenant. Despite being inscribed by the finger of God, they alone do not conjure sanctity due to their minimalistic nature, regardless of the moral commandments they bear. An Ark of the Covenant, a tabernacle, or a book to house them is necessary for a sacred manifestation that impacts people.

Yet, mere size is insufficient. While a soccer field is expansive, it doesn’t evoke a sense of holiness, nor does a vast, empty hall. Beyond size, a sacred site requires additional attributes, such as uniqueness or complexity. Complexity is crucial as it transitions an individual from conventional, linear thinking to a more holistic, holographic mode of thought, which is essential for experiencing sanctity. Furthermore, complexity enables the creation of a world image (Imago Mundi), as termed by Eliade. Given that the world itself is complex and holographic, so must the sacred site be, albeit on a smaller scale. Moreover, the sanctity of a charismatic holy place is amplified if its complexity and structure mirror those principles found in the envisioned spiritual realm. This means possessing fractal-like qualities – a microcosm within a macrocosm, containing within it another smaller yet similar reality, and so on indefinitely. This characteristic led to describing the Sacredness generator of Complexity as “fractal complexity”.

According to environmental psychology, categorization and arrangement are essential steps in the way of perceiving a place,[5] and within the categorization and arrangement of a charismatic holy place enters the sanctity generator of “fractal complexity”, since the place reflects a divine reality, its general arrangement reflects the structure of the spiritual world or man, the place The saint is a kind of fractal of something greater than himself, and thereby enables the appearance of divinity (hierophany) in the world.

Environmental psychology posits that categorization and organization are crucial processes in the perception of a place [5]. In organizing and categorizing a charismatic holy site, the attribute of “fractal complexity” arises as a generator of sacredness. This occurs because, to the observer, the site reflects a divine reality; its overarching layout mirrors the structure of the spiritual realm or the spiritual man. Consequently, the holy site functions as a fractal of something greater than itself, enabling the manifestation of the divine (hierophany) in the world.

Eliade posits that a sacred place transitions us from chaos to cosmos, necessitating an order that mirrors the world’s image (Imago Mundi). The holy site symbolizes the act of creation, hence it must embody a logic of primordial order both within its components and in relation to its surroundings, an order reflecting the structure of spiritual realms and humanity. This order manifests in various forms, such as the geometry of the structure, the layout of different site parts and their interrelations, phases within the site, a graduation from external to internal through increasing levels of sanctity, a surrounding boundary fence, or alignment with the world’s axis. It revolves around the holy site’s boundary and its central point, which acts as the reference point for establishing the world’s order and image from the observer’s perspective. Here, the Sacredness generator fractal complexity comes into effect, interacting with the sacredness generator of the connecting center.

In the holy place, a cosmology is present that embodies the mystery of creation and the universe’s structure (spiritually), the initial creation stages, and the principles guiding the world’s operation (spiritually). This cosmology is reflected in the layout and design of the holy place, making it appear as an image of the world to its visitors. The goal is not to construct a vast “mini Israel” but to create a representation of the world akin to Zen gardens, which articulate the universe’s principles.

The presence of a world-like place, characterized by fractal complexity, leads to the negation of secular time and space and the introduction of sacred time and space, thereby facilitating the occurrence of sanctity. Beyond representing an image of the world, the holy site often embodies a human image (Imago Hominis), and at times it mirrors both, since man is regarded as a microcosm of the world, reflecting the structure of the universe.

Eliade posits that certain religious structures are constructed to mirror the universe, serving not just as representations of the world (Imago Mundi) but also as earthly manifestations of the divine blueprint [6]. These structures exhibit a fractal complexity that engenders sanctity. If sacred space isn’t directly revealed to humans through hierophany, it is constructed by them, adhering to cosmological and geomantic principles. A historical founding event often marks the inception of a holy site [7]. Sacred spaces maintain the continuity of the sacred, providing a link to the divine source, thereby becoming a perennial wellspring of strength and holiness, standing eternal against the fleeting nature of life. This underpins the autonomy of holy places [8].

This review reveals that the cosmological order often manifests through elements associated with the occult sciences, like astrology, numerology, and symbols. However, it transcends mere symbolism to embody a tangible presence, underpinned by the principles of sympathetic magic [9]. From a scientific perspective, these elements are viewed as archetypes within our perception. The complexity of a holy site might not only reflect the universe, the world, or humanity but also other aspects, such as the natural form of a tree or a landscape’s layout. Moreover, when a holy site represents the universe, it prompts reflection on which part of the universe it depicts, whether it be the seven moving stars (the seven heavens), the twelve zodiac signs, or the four elements. Part of its fractal complexity involves distinguishing the sacred from the mundane (and differentiating within the sacred itself) through barriers or markers, like walls or signs, creating a threshold. The sacred then becomes an organized center, with its boundaries possessing a magical quality.

James asserts that a sacred site ought to be intricate and refined, featuring a tiered structure among its components along with a lineage that descends through various levels. Each level contains elements shrouded in mystery and magnificence, all deriving from a divine origin, which stands as the ultimate apex of this hierarchy. This gives the impression of being enveloped within the intricate workings of an architectural framework. It’s a dignified complexity where each component fulfills a specific function [10].

According to gestalt principles, every event, object, behavior, or experience is defined by the interrelationship among its various components. Gestalt theory suggests that the entirety is greater than the sum of its parts, and the connections between these components reveal aspects not inherent to the individual parts alone [11]. This concept underpins the role of fractal complexity within a sacred site, highlighting not just three-dimensional intricacy but also variety. It’s crucial for the allure of a sacred place to maintain its interest. American psychologists Donald Fisk (1916-2003) and Salvatore Madi (1933-2020) underscore the significance of diversity and the role of stimulation—both external and internal—in engaging an organism’s neuropsychological responses [12].

Put simply, for an individual to truly experience sanctity, the visitor’s internal systems must be stimulated and responsive, initiating the process of engagement. The complexity and variety of the sacred site provide stimulation across a broad spectrum, including temporal aspects, facilitating a more profound and expansive awakening of consciousness. Just as hearing a single note differs from experiencing a symphony, a holy site should resemble a symphony rather than a solitary note. The value lies in the diversity, the richness, and also in the interconnections among the components, whether in a physical space or in music.

Barry suggests that to grasp the essence of sacred architecture, it’s crucial to examine its layout and spatial dynamics, its geometry and scale, its textures and surfaces, as well as its architectural style. Understanding the cultural and historical context in which it exists is also essential. The value of sacred architecture stems from the vibrant interactions among its design, the space it occupies, its cultural context, and the experiences it fosters. It’s insufficient to simply describe the architecture—its space, shape, materials, and structure. Instead, one should strive to uncover the underlying significance of the sacred site and explore how it is perceived and experienced [13].

Barry identifies five orders of geometry and proportion in sacred architecture. The first is an emulation of the universe, embodying the divine laws of nature. The second involves the temple’s orientation towards the divine, directed either by the deity itself or an intermediary. The third is the use of archetypal patterns, where past examples serve as models for imitation, ensuring historical continuity and lending authenticity to the sacred place. The fourth is the sacred application of geometry and proportions, sometimes by guilds or secret societies, considered sacred actions. The fifth is that architecture is an expression of understanding, not just reflecting the universe but also representing its comprehension [14]. These are all generators of holiness and fractal complexity at various levels.

Fractal complexity is manifested in the layout of the sacred site, its internal relationships, hierarchical structure, interdependence of parts, and the reflective qualities of the site in relation to its surroundings. This complexity is evident in the division of the sacred site into distinct sections, its directional orientation, and the presence of a central point. It distinguishes between sacred and secular spaces, as well as between interior and exterior realms, and it emphasizes the connections between the sky, the earth, and the subterranean. The fractal nature of the site is further enhanced by the application of sacred geometry, the employment of specific proportions, and the incorporation of artistic and architectural motifs, alongside the presence of symbols and symbolism.

The essence of this complexity lies in the fact that, while numerous elements within the sacred site communicate with the visitor, it is the collective entirety and the interplay among these elements that imbue it with significance. This interconnection serves as the source of the site’s sanctity and its fractal complexity. The process unfolds initially external to the observer, in their perception of the sacred site, and subsequently internalizes within them. The presence of this ‘generator’ triggers the sensation and appreciation of fractal complexity in those who visit. American architect Steven Hall posits that architecture uniquely has the capacity to engage all the senses and the intricacies of perception [15], as the progression through spatial sequences enriches meaning. Indeed, a characteristic feature of fractal complexity is the presence of a spatial continuum within the sacred site, offering layers of meaning beyond the immediate.

Barry suggests an additional dimension: the complexity is designed to lead individuals on a transformative journey within the sacred site. This complexity means that some aspects of the site might not be immediately apparent, transforming the space into a labyrinth that invites exploration. Thus, a key attribute of the fractal complexity that engenders sanctity is its ability to instigate a journey of discovery. On this journey, profound truths about life, humanity, and the necessary stages of the hero’s journey are unveiled, facilitated by the direct experiences within the site.

As in the case of the extraordinary, not every complex place generates holiness. An additional element is required in the complexity of the holy place, and this is the fractal feature mentioned above, the existence of the holy place in the image of the world or man, or another sacred array that echoes the patterns that exist in human perception. A tree pattern for example probably resonates somewhat, as does a cave or house pattern. And then the fractal complexity generator comes into play. It is similar to a casino machine, where sometimes all the wheels synchronize and line up and then the gates of abundance open. The same is true in the arrangement of the holy place, when all the components fall into place and a kind of fractal of the world is created. So an act of holiness takes place not only in its physical reality, but mainly in the perceptual spiritual reality.

Just as not every complex site is automatically sacred, there’s a need for something more than complexity for a space to achieve holiness. This extra element is the fractal characteristic mentioned before: the sacred site’s reflection of the world, humanity, or other sacred arrangements that resonate with archetypal patterns in human perception. For instance, patterns resembling trees, caves, or houses might strike a chord. At this point, the generator of fractal complexity activates, akin to a slot machine aligning its reels to unlock treasures. Similarly, in a sacred site, when all elements harmonize, a fractal mirror of the world is formed. Thus, the act of sanctification occurs not just within its tangible reality but predominantly within a spiritual, perceptual realm.

For example, if we perceive the world as consisting of four elements, or if human spatial perception aligns with a square archetype and the four cardinal directions, then sometimes a sacred site might, perhaps unconsciously, organize itself to showcase these elements in a balanced manner. There may be aspects within it that resonate with this notion, hinting at a square or a division into four. In such scenarios, the sacred and intricate site becomes a fractal embodiment of the spiritual realms’ structure, allowing holiness to flow through it. Thus, the fractal nature of a place manifests holiness, not just as a reflection (though it also serves as a fractal), but in a way that serendipitously mirrors the same frequency. It’s crucial to note that this is not an external, ontological fact but rather an aspect of human perception.

The human perspective perceives the world through a division into four directions: forward, backward, right, and left. This spatial orientation is fundamental to how individuals navigate their surroundings. Thus, if a sacred place mirrors this orientation, particularly if it aligns with the four cardinal directions—North, South, East, and West—which hold significance in external reality (the sun rising in the east and setting in the west, and the constant presence of the North Star), it creates an ideal condition for the emergence of the Sacredness generator of fractal complexity. This synchronization of a person’s spatial orientation with a square space and the external realities of the world fosters a religious experience and evokes feelings of sanctity among some visitors to the site, endowing it with charisma.

Fractal complexity manifests in various forms, with the number four being just one example. Many of these forms, representing both the world and humanity, are encapsulated within geometric shapes such as the square or the circle, which are integral to sacred geometry.

Sacred geometry

The sacredness generator’s fractal complexity can occasionally be found in the geometry of a sacred site, exemplified by Rujum al-Hiri in the Golan Heights and the Baha’i Gardens in Acre. According to Barry, the word “geometry” combines “geo” – earth, and “matria” – measurement, indicating measurements that originate from or are associated with the earth, or the measurement of the earth [16]. However, geometry is also connected to the heavens, as star systems are arranged in geometrical patterns, in contrast to the earth, where typical and regular geometric shapes are often absent.

For this reason, the geometry of sacred sites in ancient cultures, starting with Egypt and Babylon and continuing through classical times, symbolized a celestial reality on earth, particularly in architecture. Thus, for instance, the Pantheon in Rome embodies a microcosm (fractal) of the universe’s structure through its spatial geometry [17], similar to how the rotunda of the Church of the Sepulcher, modelled after the Pantheon, also does [18]. Consequently, to comprehend the structure of certain sacred sites, it’s necessary to explore the field of sacred geometry, with the understanding that a structure adhering to its principles, at least in the view of the ancients, generates sacredness.

Geometry encompasses the study of various shapes. Among these shapes, the circle holds significant symbolism of unity and eternity. Alongside the circle, two other fundamental shapes, the square and the triangle, are intertwined with cosmic order and are associated with sacredness and holy spaces. The square embodies notions of unity and foundational importance, while also representing the material realm and stability. On the other hand, the triangle embodies dynamism and innovation and conveys sacredness across different religious traditions. Its significance is not solely physical; it extends into the spiritual realm, such as in the concept of the Holy Trinity within Christianity.

A square, triangle, and circle are the foundational geometric shapes, serving as archetypes within human cognition. The square is tied to our spatial awareness, as we inherently view our surroundings by dividing them into four quadrants. The triangle acts as a mediator and stabilizer among contrasts, symbolizing the progression of time—past, present, and future—or the movement from one point to another. The circle represents completeness. It is intuitive that these shapes are mirrored in the human form: the roundness of the head, the torso’s square-like shape, and the triangular nature of the reproductive organs. These archetypes have consistently been utilized in art; for instance, children’s drawings of a house typically feature a triangle atop a square.

The circle, as noted, symbolizes completeness and unity, characterized by its lack of a starting or ending point. This shape is mirrored in nature and the cosmos—the sun, moon, sky, earth, human skull, and pupils are all round. Beyond its physical representation, the circle holds a symbolic meaning tied to the cyclical nature of life, suggesting that everything originates from a source to which it ultimately seeks to return. This reflects the human soul’s journey, believed to originate from the divine, striving to reunite with it. Humanity’s fall from the Garden of Eden and its desire to return is the myth of eternal return, a concept explored by Eliade [19].

The concept of holiness often encompasses the imagery of a wheel or circle, both in tangible and metaphorical forms. The notion of the “axis of the world” (Axis Mundi) implies the presence of a circular structure surrounding it. Similarly, natural processes operate in cycles or circles, evident in the vegetation and water cycles, as well as the cyclical flow of time marked by changes in seasons, days, and hours, alongside the orbits of the sun, moon, and stars. Nature’s motion, too, follows this pattern, seen in phenomena such as vortices or the spiral growth of branches around a trunk. Moreover, the circle represents both a cycle and the underlying unity within the world of appearances, as interpreted by various spiritual teachings [20]. This symbolism of unity and cyclicity makes the circle a prevalent feature in charismatic sacred sites.

Thus, the circular form acts as a sacredness generator of the fractal complexity type, enriching the experience of the sacred. This is why it features in many sacred rituals, for instance the sacred dances of the whirling dervishes, or shamanic trance, in the practice of circumambulation found across various religions [21], and more. The circle fosters a sense of unity, embodying both the center and the periphery, symbolizing unity and infinity simultaneously. Consequently, the circle occupies a pivotal role in numerous sacred sites, such as the Dome of the Rock, the Church of the Holy Sepulchre, and the Zawiya in Acre, illustrating its central significance in conveying spiritual meaning.

A dome represents a three-dimensional circle and often symbolizes the heavens, divine grace [22], and plays a pivotal role in the design of sacred spaces. The Zawiya in Acre is notable for its blue dome, contrasting sharply with the city’s skyline. Similarly, the Dome of the Rock features a distinctive golden dome, while the tomb of Nabi Shuaib sports a round dome. At the tomb of Meir the Miracle Worker, there are two domes in blue and white, which serve as its signature. The tomb of Rashbi is marked by a large dome. The church of the Holy Sepulcher is designed as a round structure – a rotunda, with a dome influenced by that of the Pantheon. The purpose of incorporating domes extends beyond the practical (such as creating spacious interiors and avoiding the use of wood) to imbue a space with a fractal complexity of sacredness, reflecting the dome of the heavens above [23]

However, the dome is merely a prominent manifestation of the circle. Jung has posited that in ancient times, the circle was a symbol of divinity, encapsulating the notion that “God is a spiritual (geometric) shape with its center everywhere and its circumference nowhere.” [24] Since the time of Plato’s “Timaeus,” the circle has been regarded as the most perfect shape, embodying the world soul (Anima Mundi) or the soul inherent in nature. The initial light, fashioned in the likeness of the Divine, assumed the shape of a circle or a cosmic egg, serving as the mystical key to unlock the closed gates of matter [25].

The geometric counterpart to the circle is the square. Jung noted that individuals disconnected from historical context have reported that the number four represents something intrinsic to themselves. The concept of squareness can be seen as a direct, albeit rough, depiction of God manifesting through creation. This symbol spontaneously appears in the dreams of contemporary people, representing the divine within [26].

The triangle, as previously mentioned, is the third fundamental geometric shape, symbolizing the manifestation of divinity within humans. It represents the vitality of life, energy, and the temporal sequence of past, present, and future [27]. Other geometric shapes carry their own meanings as well: the octagon represents a transitional phase between the square and the circle, while the pentagon signifies a movement away from the material world’s constancy towards the spirit’s dynamism. The spiral and the golden ratio, evident in the proportions between the pentagon’s arms and body as well as in the growth patterns of natural spirals, also hold significant symbolism.

Geometric shapes essentially symbolize abstract principles and ideas, aligning with Plato’s theory of forms, and serve as gateways to alternate realities. Geometry acts as a sacred catalyst for fractal complexity, given its embeddedness within the human body, the natural world, and the patterns through which we interpret our surroundings. As mental constructs, geometric shapes have the power to imbue spaces with a sense of holiness. Their significant role in lending charisma to a place is amplified by their often unnoticed presence, with hidden elements exerting a profound influence on the subconscious.

Geometric shapes by themselves act as fractal complexity Sacredness generators. However, when these shapes are combined in a manner that introduces a complexity characterized by balance, interconnectedness, and progression, they give rise to an even more powerful fractal complexity Sacredness generator. The mandala, which merges a square with a circle, exemplifies this. Jung highlighted that the mandala represents the self and symbolizes the conjunction of opposites [28].

A mandala or a yantra, both rooted in Buddhist tradition, function akin to a kaleidoscope, revealing the spiritual framework of the world. They serve as diagrams that facilitate the viewer’s personal journey towards individuation. Jung considered the mandala, with its symmetrical arrangement of circles, squares, and triangles around a central point or axis, to be an archetype. This ancient symbol represents the universe, bridging the macrocosm with the microcosm, Brahman with Atman. From a human perspective, it embodies the union of opposites [29].

Building on this concept, it’s plausible to suggest that charismatic sacred sites resemble three-dimensional mandalas. The Rujum al-Hiri site in the Golan Heights, recognized as the world’s largest stone circle with a diameter of one hundred and fifty-six meters, serves as an instance of a mandala that incorporates sacred geometry. Some have even interpreted it in this light. This aspect contributes to the sense of sanctity experienced by visitors, regardless of their awareness of the site’s geometric configuration.

The intricacy of Rujum al-Hiri, with its varied circular formations—encompassing semicircles and full circles of differing sizes, the use of a recurring unit of measure (module), and the presence of ancillary structures both within and around the circle that relate to it, alongside orientations skyward and earthward, is further enriched by the elemental representations: the earth through the stones, water via Nahal Daliot, and fire through the orientations to the sunrise. These elements collectively craft a cosmology imbuing the site with a fractal complexity that engenders a sense of sacredness.

Given that the site lacks a modern religious and cultural context, being rooted instead in prehistory, and that its defining characteristic is the sacred geometry, visiting it—much like a visit to Stonehenge—affects every individual similarly, whether they are Christian, Jewish, or Muslim. Indeed, the sacred geometry serves as compelling evidence of the universal impact of fractal complexity Sacredness Generator. This influence transcends cultural boundaries, stemming from the fundamental manner in which humans perceive reality.

Degrees of Sacredness

Environmental psychology suggests that an important aspect of how places are perceived involves categorization and systematization [30]. Thus, within a charismatic holy site, it is feasible to establish an order—be it in perception, physically, or both—that reflects the cosmic order and serves as a fractal medium for the manifestation of sanctity. If part of constructing a comprehensive worldview (Imago Mundi) entails delineating boundaries and differentiating between the various segments of the world, similar to the different but interconnected aspects of an individual which together create a whole greater than its parts, then a charismatic holy place distinguishes itself by having distinct sections that, while separate, are integral to a singular system. This structure facilitates a distinction between levels of holiness and between the sacred and the profane, showcasing one of the ways through which the fractal complexity sacredness generator works.

Examples of this concept are evident in the Western Wall plaza, the tomb of Rabbi Meir Baal HaNes, and the tomb of Rabbi Shimon bar Yochai. These Jewish sites each possess a distinct level of holiness. This principle of differentiated sacred spaces is not limited to Judaism but is also observed in Christian churches. In the sacred architecture of temples within magical cultures, like Egypt, spaces were distinguished based on their level of sanctity. Outside the temple, a courtyard was open to everyone, followed by a hall designated for the priests’ worship. The innermost area was the Holy of Holies, considered the dwelling place of the deity, accessible only to the high priest. The tripartite sanctity division is evident across numerous scrutinized sites: the exterior serves as the meeting point with the world, the interior embodies the holy nexus (the axis of the world), and bridging the two are areas designated for sacred activities. Spatially, these intermediate zones facilitate movement and worship.

The sacred site embodies, to some degree, a passage from the external to the internal, from the ordinary to the divine, hence its complexity and the presence of several distinct sections with varying levels of sanctity. Joseph Campbell, in his work on the hero’s journey, outlines a universal pattern of pilgrimage involving sanctification, growth, transformation, and ultimately, attaining truth and oneness with the Divine. This motif recurs in myths and tales worldwide, mirroring the human life journey. He posits that the hero’s journey unfolds through stages of departure from the mundane, immersion into a realm of power or a sanctuary of strength, having a life-enhancing (and triumphant) experience, and then reintegration back into the real world [31]. Thus, visiting a sacred site mirrors the archetype of the hero’s journey.

For a journey to fully unfold through its various phases, the setting must be intricate and tiered, with adequate space and dimensions to facilitate progression, as well as offer potential for movement, evolution, and revelation among its different sections. A pivotal phase in this journey is the act of crossing the threshold, which should manifest within the site as a gateway, boundary, or specific deed that the protagonist is required to perform. Similarly, the stage of facing trials can be represented on the site through actions or symbolic barriers that need to be surmounted.

Therefore, a charismatic sacred site must be sufficiently expansive and intricate to incorporate a path that meanders from one area to another. This path need not be lengthy or direct; it could be the descent to the prayer area at the Western Wall, or the winding journey to Rabbi Shimon bar Yochai’s tomb in Meron, passing through halls filled with worshippers. At times, the path is deliberately designed, as in the Baha’i gardens in Acre, where a direct approach to the grave is not possible, and one must walk a kilometer to reach it; at other times, it emerges spontaneously. Regardless, a hierarchy of sacredness is established through various stages and activities encountered along the way, both internal and external, enabling the activation of the fractal complexity sacredness generator among other sacredness generators, leading individuals towards a profound experience of the divine.

According to Campbell, the hero seeks the source of divine grace – the core of a symbolic circle that the world orbits, the cosmic mountain that hosts the city of the gods, the birthplace of creation. Thus, the secret to the transformation from celestial to terrestrial forms lies in the geometric shape of a circle symbolizing the four cardinal directions, or a dome supported by four arches or pillars. This notably echoes the interplay of the circle and square in Jung’s mandalas. Eliade elucidates that the center of the circle or the dome’s apex represents heaven’s center, the gateway through which souls transition from temporal existence to eternal life. Additionally, within this sacred space resides an altar or a holy fire’s hearth, the world’s womb nourished by sunlight. This epitomizes the vitality represented by the square. The sacred space emerges as the juncture of these two dimensions: on one hand, the world’s axis (Axis Mundi), the vertical dimension, and on the other, the life-giving energy of the holy fire, the horizontal dimension.

What I suggest is translating the symbolism of the hero’s journey into the structure of a sacred space. In this context, it necessitates a central point, a designated sacred area, potentially circular, as well as square, encompassing the sacred within its bounds. Additionally, there should be structures or objects oriented towards the four cardinal directions, representing the vital energy on another plane (such as a sacred hearth or an altar, a locus of action). A focal point, symbolized by an emanation, a sacred threshold, and a sacred pathway, signifies the destination toward which one aspires. The presence of most, if not all, of these elements collectively forms an image of the world (Imago Mundi) [32], serving as a sacredness generator of fractal complexity.

Campbell proposes that the hero’s journey traverses a form of labyrinth, not necessarily physical but internal—an arena for clarification where the individual resides [33]. Indeed, the sacred site, inherently connected to other realms, resembles a labyrinth to some extent. Due to its intricate nature, it often harbours concealed aspects, both physical and spiritual. In other words, within the sacred site, there exist segments and significances that unfold only with progression towards sanctity. Fractal complexity sacredness generator and the other sacredness generators unveil the true essence of the sacred place. The encounter with sanctity alone can unveil the concealed spiritual and cosmic structure of the site. Attaining meaning constitutes the triumph of the hero.

Not everyone who enters a sacred site will necessarily embark on a journey or even be impacted by their time there. As Campbell suggests, “the ability to pass by the temple guards does not diminish their significance, for if the intruder fails to internalize the temple, they effectively remain on the outside” [34]. Ultimately, the journey is an internal one, and the place merely mirrors the processes unfolding within an individual. A sufficiently expansive and intricate (holographic) mirror is required to reflect these processes on a spiritual level, and fractal complexities, echoing patterns in human perception, aid in this endeavor.

Distinction between the Sacred and the profane

By its very essence, the sacred stands apart from the mundane, from the everyday. The term sacer/sacrum (sacred) in Latin also denotes a distinct area [35]. The manifestation of sanctity necessitates a discernible alteration in the environment: a boundary, a barrier, some form of delineation. This disparity may be either deliberate or inherent, yet it contributes to the establishment of sacred space or time, or indeed both simultaneously [36].

According to Eliade, sanctity signifies the rupture of the plane of the homogeneous and formless, which lacks differentiation; hence, the boundary represents a form of alteration, transcending a dimension. “The walls or circles of stones surrounding sacred spaces are among the oldest architectural structures found in known temples” [37]. The border serves a dual purpose: internally, to safeguard sanctity, and externally, to shield the mundane from it. The wall isn’t merely restrictive and doesn’t solely signify the permanent presence of the sacred within the enclosed area. Its function is to shield the secular from the peril they might encounter if they were to unwittingly enter. The sacred is always perilous for those who encounter it without prior preparation, without adhering to the “gestures of approach” prescribed by religious customs.

The border transcends being merely a physical demarcation between one space and another; it signifies a differentiation between distinct essences, thus possessing an active, symbolic role. It is intricately linked to Durkheim’s concept of taboo and Otto’s notion of the Mysterium tremendum, embodying both magical and mystical qualities. According to Rappengluck, the establishment of societal structures and the organization of the human world necessitated the creation of restrictions, separations, divisions, and selective transitions between domains (membranes), enabling the concentration of effort and the delineation of social and human existence. Hence, various boundaries and containers held significant importance in development. The act of building a house exemplifies this, as it delineates the protected from the exposed, the familiar from the distant, the civilized from the wild, the realm of the living from that of the dead, and the profane from the sacred [38].

The selective nature of the border intertwines it with the Sacredness generator fractal complexity. Acting as a spiritual threshold between two realms, the border facilitates a dialogue and a magical transition. Without this interaction between the two realms, the distinction between the sacred and the profane would be encompassed within the sacredness generator of unifying duality. While to some extent it remains connected to this generator, the border also mirrors divine dynamics, representing a complex reality and varying degrees of sanctity. Therefore, the physical border can also manifest as an expression of the Sacredness generator fractal complexity. The purpose of the boundary is to foster connection, signifying that the secular may ultimately become imbued with holiness at the appropriate moment.

Footnotes

[1] בן אריה, מאפייני קדושה במקומות קדושים בישראל, עמ’ 20.

[2] Rosen-Ayalon, The Early Islamic Monuments of al-Haram al-Sharif, p. 16

[3] שם, עמ’ 2.

[4] אליאדה, תבניות בדת השוואתית, עמ’ 229.

[5] Ittelson et al., An Introduction to Environmental Psychology, p. 96

[6] Eliade, The Sacred and The Profane, p. 58

[7] אליאדה, תבניות בדת השוואתית, עמ’ 224.

[8] שם, עמ’ 332.

[9] פרייזר, ענף הזהב, עמ’ 14.

[10] James, The Varieties of Religious Experience, p. 460

[11] Ittelson et al., An Introduction to Environmental Psychology, p. 68

[12] Donald W. Fiske and Salvatore R. Maddi, Functions of Varied Experience, Homewood, Ill.: Dorsey Press, 1961

[13] Barrie, The Sacred In-Between, p. 41

[14] שם, עמ’ 132.

[15] Steven Holl, Juhani Pallasmaa and Alberto Pérez-Gómez, Questions of Perception: Phenomenology of Architecture, San Francisco, CA: William Stout Publishers, 2006, p. 45

[16] Barrie, The Sacred In-Between, p. 136

[17] שם, עמ’ 133.

[18] Coüasnon, The Church of the Holy Sepulchre in Jerusalem, p. 28

[19] לעיל, הערה 18.

[20] בקבלה קוראים לזה חלל הצמצום. ראו שתיל, האר”י, עמ’ 44.

[21] Christians encircle the Holy Sepulcher within the Church of the Sepulcher during Easter, while Muslims encircle the rock within the Dome of the Rock, and Jews encircle the bimah in the synagogue during Sukkot..

[22] Bennett, “Islam”, p. 98

[23] Kenaan-Kedar, “Symbolic Meaning in Crusader Architecture”, p. 112

[24] יונג, פסיכולוגיה ודת, עמ’ 87.

[25] שם, עמ’ 101.

[26] שם, עמ’ 92.

[27] שם, עמ’ 108.

[28] שם, עמ’ 87.

[29] שם, עמ’ 131.

[30] Ittelson et al., An Introduction to Environmental Psychology, p. 96

[31] קמפבל, הגיבור בעל אלף הפנים, עמ’ 38.

[32] In ancient sacred architectural traditions like the Indian Stapathya Veda or the Chinese Feng Shui, one can observe the construction of a sacred edifice (which also serves as a dwelling) featuring a superstructure characterized by complexity derived from abstract spiritual principles. Additionally, these structures often incorporate representations of both the human body and the universe..

[33] שם, עמ’ 59.

[34] שם, עמ’ 85.

[35] Hubert, “Sacred Beliefs and Beliefs of Sacredness”, p. 11

[36] אליאדה, תבניות בדת השוואתית, עמ’ 223.

[37] שם, עמ’ 224.

[38] Rappenglück, “The Housing of the World”, p. 429