Sacredness Generator Connecting Center

If the Sacredness Generator fractal complexity correlates with the World image (Imago Mundi), then the Sacredness Generator Connecting Center correlates with the World Axis (Axis Mundi), according to Eliade’s terminology [1]. Moreover, it relates to something much deeper that exists within the patterns of human perception of the world, not necessarily in external reality.

The Connecting Center is the point through which the Sacred infiltrates the mundane everyday life. This is not an external ontological reality, but rather something internal, linked to human perception. By focusing intently on a single thing, perception shifts, enabling the emergence of the Sacred, akin to meditation techniques where focus is placed on one object or a word (mantra) to clear the mind and allow a different plane to manifest. The center is not a geographic location, but an experience of concentrating on one aspect that triggers different brain waves, and this focus is what transforms it into a World axis. Sometimes, it appears as a physical point, leading to confusion.

According to my understanding, the essence of the Connecting Center is not a connection between physical planes—such as the underworld, what is on the earth, and the sky—as Eliade’s Axis Mundi is sometimes described. Although this connection and the vertical vector resonate with it, the center that generates holiness is not a center in physical space as viewed from the outside, nor is it the center of attention. The true center of the charismatic holy place is the point of connection between the planes of holiness and profaneness, between spirit and matter. It exists within humans because its reality is not ontological but perceptual, hence it is termed a Connecting Center. In other words, the Connecting Center is an individual’s capacity to focus on something and through this act of concentration, transition to another level of awareness and perception.

The academic research understanding of the holy place as a World axis is primarily based on the phenomenology of Eliade, focusing on the manifestation of the Sacred, the formation of a holy place, and its significance. Eliade posited that humans sanctify their living spaces. Each house, temple, or residence becomes an Imago Mundi (world image), where a continual renewal of creation occurs. This renewal manifests through a World axis—a center of renewed creation that bridges the planes of holiness and profaneness [2]—one earthly and everyday, the other holy and eternal [3]. Consequently, each holy place contains a center that serves as the World Axis. This axis might be symbolized by a tree, a stone, a pillar, or a mountain, standing at the center of the holy place.

Indeed, the entire holy place functions as a World axis and is envisioned as the holy mountain. Thus, every temple, palace, or holy city represents a kind of holy mountain [4]—the cosmic mountain. However, within each, there exists a central point where renewed creation occurs, and the holy place is structured around this center. For instance, Mount Moriah in Jerusalem is considered the cosmic mountain, yet within it lies the Foundation Stone, which serves as the world’s center. This stone is a cosmic mountain in miniature—a fractal. Similarly, Mount Tabor is recognized as a holy mountain, a cosmic mountain, but it features a specific location where the Connecting Center is active—the altar and the double apse in the church.

Thus, the Sacredness Generator Connecting Center refers to the central pivot point of the holy place, rather than its perception as a cosmic mountain. In the Dome of the Rock, the pivot point identified by the Sacredness Generator Connecting Center is the rock beneath the dome, believed to be the site from which the World was created and from which Muhammad ascended to heaven. The belief that the World originated from this rock elevates its status beyond a mere rock; it transforms it into a conduit through which the numinous manifests, a place of Hierophany, thereby establishing a theoretical World axis. However, for this axis to become active, for the Sacredness Generator Connecting Center to function, the visitor must have a spatial reference to the rock, enabling the possibility of new creation.

The essence of the Sacredness Generator Connecting Center is that in every holy place, there exists a central point which serves as the focal point from which its arrangement, categorization, construction, and orientation begin, and this point connects to the Sacred plane. If the human dwelling is considered a holy place, then in the time of ancient man, the fire at the center of the cave was the central point of life and acted as a World axis. However, the fire was perceived not merely as a physical entity but also as a spiritual one. According to Rappengluck, fire was regarded as a gateway to another reality, both due to its transformative properties (such as in cooking) and because it was associated with sunlight and the stars. People would gaze into the flames and allow their imaginations to soar. Thus, it became a World axis, or more precisely, an axis of worlds [5]. To this, I append the concept of the “Sacredness Generator Connecting Center.”

The presence of the Sacredness Generator Connecting Center in homes is linked to the fact that these places harbor centers of activities such as cooking (in the kitchen), conversing (in the living room), or studying (in the study). Within these activities, opportunities for connection to another plane may arise. For instance, during a discussion around the living room table, inspiration might strike, or an insight might surface in the midst of studying at a desk. At such moments, the object at the center of the activity—whether a table or a desk—becomes a manifestation (Sacredness Generator) of a Connecting Center. Although the connection originates within the individual, the desk or table is imbued with a sense of the Sacred, gaining some of the charisma of holiness. Similarly, manifestations of holiness can occur in designated holy places. Understanding this context is crucial:

The Sacredness Generator Connecting Center of a charismatic holy place need not be physical; it can also be a narrative, particularly when the story acts as a reference point around which the holy place is organized. An illustration of this is found in the story of the miracle at the tomb of Rabbi Meir Baal HaNes. Similarly, in a tangible manner, the Connecting Center can also be a location external to the holy place, towards which the holy place is oriented. A partial example of this is seen in the stone circle of Rujum al-Hiri, where the arrangement points toward an external center of significance (the rising sun).

Since humans endeavor to organize any environment according to religious cosmological patterns present in their perception and to infuse it with meaning, they must designate an object, or something else within their surroundings—a point of reference or a narrative—as a Sacredness Generator Connecting Center. This approach aligns with principles of environmental psychology, which suggests that when encountering a new place, the initial step in human perception involves identifying a point of orientation. This point then serves as a Sacredness Generator Connecting Center, anchoring the spatial and symbolic organization of the environment. [6]

It is crucial to reiterate that the Sacredness Generator Connecting Center is not merely a physical center or a point of reference and orientation for connecting to other worlds. Sometimes, it embodies a dimension that is much deeper and thus more elusive. At a higher level, the Connecting Center may manifest as a quiet space within a person from which experiences of holiness can emerge. Certain places facilitate relaxation, allowing individuals to transcend themselves and connect with the universe. The Connecting Center represents a kind of understanding and perception about a place that defines its essence.

This is precisely where Eliade’s phenomenology of the World axis becomes pertinent. He elucidates that the profound significance of this concept is that all houses, like temples, palaces, and fortresses, are established following the consecration of space at the same point—the center of the universe. This center, of course, is a transcendental space, markedly different from secular space, and there can be multiple, even infinite, such “centers” [7]. The central point, in essence, re-enacts the act of creation, the primordial time; it establishes the cosmic order. Thus, it is not merely a geographical center but also a temporal center, integrating dimensions of both space and time.

Eliade suggests that the Sacredness in transcendental space stems from the existence of a ‘time before time,’ a realm to which we connect during times of crisis. This involves an eternal act of creation that continuously renews itself—it is temporal and historical, yet its manifestation occurs within history. To combat the “horror of history,” humans transfer these experiences to the realm of ideas, thereby striving to dwell in the true heart of existence [8].

Since humans are inherently religious—homo religiosus—their entire essence is intertwined with a religious dimension. Therefore, they are drawn to Sacred places where chaos is transformed into cosmos [9]. This transformation occurs when the central point is discovered. The fundamental human desire is to transcend the mundane human state and return to a divine state; this is the essence of being at the center [10]. From my understanding, there are elements within a holy place that facilitate a person’s return to this peaceful, divine state, acting as catalysts in this spiritual journey.

Eliade highlights the World axis, the center point, as a defining feature of holy places. Consequently, some researchers of holy places in Israel and internationally focus on the physical center of these sites [11], but this reliance on Eliade’s simplified view overlooks the deeper meaning. Trying to apply Eliade’s theories using conventional research tools without background in Religious studies poses a challenge. Eliade developed his theories after being exposed to Christian and Hindu mysticism, which discusses an inner center in humans, akin to a unified field of meditation or the mirror of Orthodox Christian hesychasm [12]. Indeed, the World Axis is not merely a point in space but an inner center within a person, emerging from the interaction with an external place.

According to Rappengluck, the center is perceived in human experience as a transitional place between dimensions, fraught with danger yet brimming with energy. The center of the universe is viewed as a dynamic area where opposing forces converge. It serves as a point of connection to the original, Sacred cosmic power. Shamans have sought to enter this balanced space to access knowledge and power. Subconsciously, humans sense that there exists a center of creation, a locus of immense power and a balance of opposites, compelling them to search for a center through which they can connect to that greater center out there [13]. Top of Form

Rappengluck posits that human awareness of the environment is Topocentric—it hinges on a point of observation relative to the individual’s location, thus leading to the human inclination to center the world, creating a central point, an inherent anthropological motif. From a person’s upright stance, a sense of balance is established, forming the initial World Axis, which connects the rarefied spaces where the Nadir and the zenith meet; this is a line that extends from the center of the earth, passing through the body, straight to the sky. His theory segments the World into three parts: the World of the sky [14], centered on the sky itself and possibly the North Star; the World of the earth, focused on the horizon where humans dwell; and the World beneath the earth, often perceived as influenced negatively by the underworld, while the space above is associated with divine blessings. Regardless, the World Axis—embodied by humans—reconciles these opposites within itself, symbolizing the tree of life. Thus, the individual, or something within them, becomes the center.

The vertical World Axis elucidates the scale and variations between representations of reality based on height and level [15]. Occasionally, this layering transitions to the horizontal plane, particularly along the north-south or east-west axis, and sometimes it shifts towards introspection. Rappengluck proposes that the World Axis could be located at a person’s navel or heart, sites through which one can traverse between different planes, realities, and levels of existence and being [16]. It is through the heart that one can connect to knowledge and cosmic power.

In Sufi mysticism, the heart is depicted as a mirror reflecting divine reality [17] —a poignant metaphor for the Connecting Center. The ability of a charismatic holy place to manifest holiness, to constitute a Hierophany, a merging of the planes, hinges on how it is interpreted. While a place may be steeped in archetypal symbolism, without the proper interpretation, a meaningful connection between the visitor and the holy place might not occur, and holiness may not manifest as a transformative state in the visitor’s being, feelings, emotions, and understanding. However, this process of interpretation is innate to humans—both the process itself and the universal patterns it employs, akin to art. At a deeper level, the concept from the science of religions, particularly as proposed by Eliade, suggests that there are universal patterns through which divine revelations and the Sacred are perceived, applicable to every individual, regardless of their background.

The process of interpreting a place begins with a physical reference but extends beyond it. Connecting to holiness inherently involves recognizing a meaningful cosmic order. By definition, the existence of such order necessitates a reference point and measure from which to establish it, and this is the center—the World Axis. Similarly, in human perception, which constructs the worldview, one typically starts by focusing on a point through sight or hearing, and from this initial focus, reality is interpreted. Within this focal point, there are patterns of perception that organize the World in such a way that a center emerges. In the context of a holy place, this center becomes a Connecting Center to holiness. Thus, the deductive process precedes the inductive; you see what you intend to see, and what you intend to see establishes the connection point.

Focusing on something enables a deeper understanding and interpretation of it, and this process isn’t always conscious; often, it involves an unconscious interpretation that occurs when the underlying currents influenced by the place are allowed to surface. Focusing on the center should naturally trigger a flow of associations and thoughts, facilitating the emergence of something new. Alongside this focused effort, there should be a phase of defocusing—an openness and relinquishment of control. It is at this juncture that the Sacredness Generator Unifying Center comes into play, harmonizing these dynamics.

The Connecting Center is closely tied to the visitor of the charismatic holy place and their capacity to focus. Sometimes, the object of concentration, as well as the act of concentrating itself, possesses a Sacredness-generating quality that facilitates a connection between different planes, opening a gateway to other worlds [18]. Ultimately, the Connecting Center resides within the human system—it’s how you perceive the world. However, sometimes external factors aid in forging this connection. The Connecting Center functions like a magic mirror, unveiling a different reality while simultaneously reflecting back to the person in a unique way.

In conclusion, the Sacredness Generator Connecting Center differs from other types of Sacredness Generators. It is more of an internal process within a person than an external characteristic. It involves a mode of concentration that facilitates a connection to another reality. Nevertheless, there are certain archetypes—natural forms related to both humanity and the world—that aid in this act of concentration. Colors, sounds, shapes, numbers, symbols, and objects, which are inherently easier to focus on, activate the senses and the capacity for concentration, often unconsciously. These elements are naturally selected to represent the World axis in holy places, embodying a symbolic World axis at the center of the site. This reference helps to activate the Sacredness Generator Connecting Center within us.

Archetypes of Connecting Center (World Axis)

The Sacredness Generator Connecting Center is closely associated with an act of concentration that liberates the imagination and facilitates a connection to another reality. While it often involves a physical reference point which serves as the basis for orientation and categorization of a place, the concept extends beyond this. Thus, a wide array of elements can function as the Connecting Center: a statue, a tomb, a pillar stone, but also items such as a fountain or a picture, and even a narrative. However, in professional literature, the center has often been linked with Eliade’s definitions and characterizations (typology) regarding the World axis, and the most significant representations of it include the following:

Pillar

Eliade identifies the central pillar in a nomad’s tent as a World Axis, explaining that the opening in the tent’s ceiling creates a connection between the sky and the earth, allowing souls to ascend [19]. This pillar is associated with the archetype of the cosmic tree, which symbolizes the structure of the universe and is sometimes referred to as the tree of life. The shape of the pillar closely resembles a physical World axis, akin to both the trunk of a tree and the upright posture of a human. Eliade posits that every home is a Sacred space, with the house’s pillar serving as the World Axis. Given that human environments are artificial, and each house symbolizes the universe, the pillar holds cosmic significance beyond its architectural role. Historically, pillars were widely used in construction, so tents, cabins, and houses typically featured several pillars, including a central one.

While the pillar is an artificial, man-made element within a structure (such as a house or tent), it represents a form of cosmology that is relatable, although Hierophanies—manifestations of the Sacred—have also historically occurred through natural phenomena, particularly mountains and trees, [20] as noted in the biblical reference, “On every high hill and under every fresh tree” (2 Kings 17:10).

Tree

According to Eliade, the tree serves as an image of the universe, embodying a cosmic theophany and symbolizing life and regeneration, as the universe is envisioned as a vast tree [21]. The tree represents the world’s structure, divided into roots, trunk, and branches, showcasing both visible and hidden parts—with the largely unseen roots under the ground often mirroring the branches above. Thus, the tree forms a connection between heaven and earth, spanning the realms above and below. It is foundational in the food chain and ranks as the largest organic life form. Additionally, the tree typically exhibits a radial and symmetrical structure, and in many respects, it lives “forever” compared to humans. Trees provide manifold necessities for humans, offering fruits for food, timber for building, materials for heating and cooking, and shelter from rain and sun [22]. Trees can reach tremendous sizes, creating a profound and often inexplicable resonance with humans. As such, the tree not only symbolizes the structure of the World but also represents the World Axis, making it one of the most common and potent Sacredness Generators Connecting Center.

In various archaic cultures, both advanced and primitive, trees symbolize the seasons and the cyclical nature of time, encapsulating the concept of returning to primordial times, experiencing death in autumn (through fallen leaves) and resurrection in spring (via blossoming). Despite these cyclical changes, the tree remains a constant, enduring element. It is closely associated with themes of creation and birth, as well as growth and development. Trees feature prominently in the mythology and mysticism of all religions, ranging from the story of Genesis, through Fraser’s “The Golden Bough” [23], to the Tree of the Sephiroth in Kabbalah. Often, the tree serves as the axis of a holy place, acting as its central point and representing a kind of World axis, whether as an actual tree or a symbolic representation.

The ability of a tree to create holiness stems partly from the basic human experience of sitting under its shade, akin to the way a cave was seen as a human dwelling and thus imbued with a cosmology that facilitates Hierophany. When someone sits beneath a tree’s canopy, their perception of their surroundings shifts. They often feel as though they are inside a shelter (a container), which quiets external noises and fosters introspection. The capacity of a tree to generate holiness relates not only to its symbolic significance but also to its sensory, emotional, and perceptual impact on individuals. This effect is indeed manifested in the relationship between a person and a tree, as well as between a person and the forest.

Aside from the broader connection between people and trees, specific trees—owing to their exceptional qualities or other suitable properties—have become Hierophanies, or Sacred trees, over the course of history. Similarly, certain rocks possessing unique characteristics in special locations have been revered as Sacred rocks. This widespread phenomenon, which transcends time and cultures, has led scholars like Eliade to recognize the tree as an archetype of the center and World Axis. This identification is reinforced by the trees’ radial and dual structure, their complexity, size, and longevity relative to humans, as well as the clear division between their trunk, branches, and roots.

The Sacred sites featured in this work often lack Sacred trees that prominently function as a World Axis, although there are notable exceptions. In Zawiyah in Acre, there used to be a palm tree planted by the founder that served such a purpose. In the Bahá’í Gardens in Acre, an ancient sycamore tree stands as the garden’s centerpiece. At the Nabi Shuaib site, a large and impressive tree grows in the courtyard, which may symbolize a significant connection. Additionally, the cross in the Church of the Sepulcher is possibly symbolic of the tree of life. Across the country, numerous other charismatic holy places feature Sacred groves and trees that have been consecrated in popular ways, underscoring their cultural and spiritual significance. [24]

Cosmic Mountain

The third archetype of the Sacredness Generator Connecting Center is the holy (Cosmic) mountain. Its significance is tied to its height and the expansive view it offers, evoking a feeling of being “in the clouds.” Thus, in human perception, the mountain bridges the earth and the sky, making it an ideal candidate for the World Axis. According to Eliade, the Cosmic mountain—where earth meets sky—is centrally located at the world’s core [25]. However, similar to the tree, this connection extends beyond mere symbolism to a psychological sensory experience that individuals encounter at the mountain’s summit. Additionally, the mountain symbolizes the initial crystallization from chaos, like a hill rising from water (Ararat), a motif found across various ancient cultures and religions. While sometimes this mountain is represented physically, in other instances, it is symbolic, with the rock often serving as one such symbol.

Many charismatic holy sites in Israel are connected to the archetype of the Connecting Center, both physically and symbolically, often influenced by environmental context and orientation. For instance, Rujum al-Hiri features an inner mound of stones, a symbolic Cosmic mountain, oriented towards surrounding mountain peaks. Similarly, the Dome of the Rock, situated on Moriah mountain, faces the Mount of Olives. Temples, cities, and other Sacred sites are often equated with cosmic mountain peaks. According to Eliade, Golgotha is also positioned at the summit of a cosmic mountain located at the center of the world. This is purportedly the site where the first Adam was created and buried, and where the Redeemer was crucified. Consequently, the Redeemer’s blood drips onto the skull of Adam, buried at the foot of the cross, attuning for the original sin and heralding our salvation [26]. The mountain on which the Church of the Transfiguration stands, referred to as Tabor, is also seen as a cosmic mountain. Eliade notes that its name suggests it is regarded as the navel of the earth, with all the implications that carries. Mount Gerizim, too, was referred to as the navel of the land (Judges 9:37), and even the entire Land of Israel was considered a cosmic mountain, which, according to belief, spared it from being flooded. [27]

The summit of the cosmic mountain represents not just the highest point on earth, symbolically or physically, but also the navel of the earth—the point where creation is said to have begun. Various religious mythologies speak of an ancient mountain as the origin of creation. In Persian mystical Islam, this mountain is known as Mount Qaf; in Buddhism, it is Mount Meru [28]. In Judaism, this mythological concept is associated with Mount Moriah (Temple Mount), which is also significant in Islam as the site of Muhammad’s ascension to heaven, while in Christianity, this role is attributed to Golgotha Hill. The mountain serves as a destination for pilgrimage; the very notion of “ascent” inherently refers to the mountain. Reaching the summit marks the end of one type of journey and the commencement of another, akin to taking off and spreading your wings.

Rock

The fourth archetype identified by Eliade as a World axis is the rock or stone, as evident in many charismatic holy places. The presence of significant rocks is noted in the Dome of the Rock, Golgotha, Nabi Shuaib, Rujum al-Hiri, and to some extent, the Western Wall. Rocks convey a sense of permanence; they are hard and unchanging, akin to bones, which are a durable part of the human body. Humans use stone to build structures meant to endure indefinitely, making stone an archetype that symbolizes eternity and divinity, attributed to its hardness and immutable nature. According to Eliade, the roughness and hardness of stone transform it into a Hierophany, representing an absolute form of existence that belongs to the permanent world, distinct from the temporal and the secular [29]. However, it is important to note that not every stone is Sacred; sanctity is ascribed only to stones that have undergone a process of sanctification at some point. [30]

Eliade argues that two people can occupy the same space yet perceive it differently. Thus, a mere stone can transform into an energetic presence imbued with holiness in the eyes of a beholder [31]. In this way, if a stone indeed represents eternity, it serves as a bridge connecting different planes and times, linking the profane and the Sacred. A stone can act as a Connecting Center, with an altar being a prime example of this phenomenon

A notable example of a rock perceived as a World Axis is the Foundation Stone beneath the Dome of the Rock on Mount Moriah. According to Rosen-Ayalon, “The Dome of the Rock, and the Temple Mount complex as a whole, have come to symbolize the navel of the world, the Omphalos, where the tree of life grows, serving as the Axis Mundi. The architectural plan of the complex reflects pre-Islamic influences but is primarily shaped by perceptions and beliefs associated with Paradise, as well as concepts of the Day of Judgment and the Resurrection, which have transitioned from Christianity and Judaism into Islam. The rock itself is central to the complex, mirroring its role at the Church of the Sepulcher.” [32]

The Connecting Center necessitates an interpretation that, to some extent, serves as an orientation, enabling it to connect different planes and allow the Sacred to manifest through it. Specifically, in the case of the Dome of the Rock, according to Muslim interpretation, the rock is profoundly significant. It is believed to be the point from which the World was created and the site from which Muhammad ascended to heaven through the seven heavens on his journey to meet God and receive the secrets of prayer. It is also the anticipated location of Judgment Day [33]. This interpretation bridges various times and levels, intertwining the time of creation with Judgment Day—an eternity that exists beyond ordinary time and operates under different laws than those governing the world. This connection between mythical times and the present is reflected in the architectural arrangement of the building, particularly in its vertical axis, which links the rock and the dome above it.

Beneath the Foundation Stone lies the Cave of Spirits, which is linked to the underworld. According to Muslim belief, this is where the souls of the deceased await Judgment Day. Atop the rock, within the center of the building, one can see the imprint of Muhammad’s foot, and above the rock, the dome stretches, symbolizing the heavens through which he ascended to heaven. This establishes a vertical physical connection among three elements: the World below the earth (comprising both the physical and the underworld), the earthly world, and the heavenly realm, positioning the rock in the Dome of the Rock as part of a World axis. The rock is revered as the point from which the World was created, serving as the primary stone in the process of materialization. This concept is akin to the Omphalos at Delphi, the Benben stone in Egypt, and is reminiscent of the Golgotha rock in the Church of the Sepulcher.

Holy Fire

Rappengluck expanded the list of elements representing the World Axis (the Connecting Center) to include the Sacred fire, which was kindled in the center of prehistoric caves and was a focal point of life. Until a few decades ago, this fire was still lit in every home, whether in a fireplace or a hearth stove. According to Rappengluck, ever since humans began using fire—a million years ago—they felt a detachment from the natural order and started observing the stars, perceiving the celestial lights as akin to those seen in a bonfire. This recognition linked the earthly experience of fire with the cosmic, enhancing its status as a Connecting Center between the human and the divine. [34]

The fire, or the hearth—meaning the fire at the center—served as a sort of World center around which people congregated. It provided warmth, light, and a space for dialogue, conversation, and activity, functioning as a protective shield. Conversely, akin to the notion of holiness, fire was also perceived as dangerous; one could not get too close because it burns, necessitating a clear space around it. This model of a central, yet untouchable, element was subsequently mirrored in the design and function of holy places. [35]

The area surrounding the Sacred fire is perceived to encompass three levels of existence: firstly, the immediate vicinity of the fire itself represents the realm of transformation. Fire possesses alchemical qualities, capable of transmuting both matter and spirit, such as converting clay into pottery, limestone into lime, and copper ore into metal. Secondly, there is the zone of life activities, typically characterized by heat emanating from the fire. Lastly, furthest from the center lies the domain of radiation, indicating the field of illumination cast by the fire, which also possesses light-like properties.

The fire originated from the rotation of a stick (male) over a wooden board (female), symbolizing the union of opposites. The column of smoke ascending from the fire is perceived as a connection between planes of existence, specifically connecting the spirits of the ancestors with the sky. Fire served as a pivotal force, providing protection and transforming matter. It was connected to the womb, or the place of birth, and was also linked to the sun, the source of creation [36]. The fire represents the act of creation, thus embodying the birth and death of individuals [37], and at times, even the community and the world.

It can be observed that among the archetypes of the Connecting Center previously mentioned, the first is a shaped dead plant – a column; the second, a living plant – a tree; the third, a static natural feature – a mountain; the fourth, a still object – a rock; and the fifth, a transformative element – fire. The fifth archetype indicates that the Connecting Center does not necessarily have to be a specific location or physical object. In ancient Indian architecture (the Stepatya Veda), the house is constructed according to cosmic principles and embodies a Sacred space. At its center, there is an empty space, which serves as the point of connection with the energies of the universe, representing the Connecting Center (the unified field). Similarly, within the Church of the Sepulcher, there is a Catholicon, an empty central space considered the center of the world, containing a stone cup representing the Holy Grail [39]. From this perspective, the readiness to receive defines the central point from which divine emanation originates [40]. The Connecting Center is thus characterized not by physical presence, but by its absence.

Orientation as a Connecting Center

The concept of orientation involves movement, extending from oneself towards the environment, bridging the external with the internal, and linking the border with the center. It is crucial to recognize that the World Axis is not confined to a vertical orientation. Essentially, the axis can be more linear than vertical, enabling connections across different regions on the horizontal plane and also across times. The connection extends from the earthly to the Sacred plane, but it does not necessarily exist in a vertical dimension above the individual; instead, it surrounds and permeates them at all times. The use of terms like heaven, earth, and below the earth, as well as up and down in discussing these existential planes, aids in understanding the function of the Connecting Center, but does not define its true nature.

According to Eliade, Sacred space is revealed to humans in various ways [41], not necessarily through direct Hierophanies like a tree, stone, or mountain. More often, this revelation is facilitated by a traditional technique of orientation, which is implemented within and grounded on a cosmological approach. This orientation marks the commencement of an organizing process that establishes a cosmic order and unveils the center. Connecting to this center transforms the visitor’s perception of the Sacred space, casting a new light upon it.

According to Rappenglück, humans are Topocentric, meaning their perception of space originates from themselves [42]. If this is the case, then orientation enables a person to move beyond themselves and connect with other dimensions. This process activates the Sacredness Generator of the Connecting Center.

Prominent examples of orientation include the direction of prayer towards Mecca in Islam, towards Jerusalem in Judaism, and towards the East in Christianity. Other examples are orientation of Rujum al-Hiri towards Mount Hermon, and the Baha’i Gardens in Haifa—and Baha’i places of worship in general—towards the tomb of the religion’s founder in Acre. Sometimes, the orientation is not physical but imagined, as in the tomb of Nabi Shuaib of the Druze, where architectural elements from the Al Hakim Mosque in Cairo are incorporated. This creates an orientation towards a place associated with the religion’s founder. Through such symbolic “orientation,” the divine quality of the place is revealed. [43]

Sometimes the orientation is multidimensional. For instance, the Church of the Holy Sepulchre features a dual orientation: it faces towards the sunrise, particularly during the equinoxes (a common orientation for churches worldwide), and it also points towards the summit of the Mount of Olives, where, according to Christian faith, Jesus ascended to heaven. Thus, from the Church of the Holy Sepulchre, one can observe the sunrise over the Mount of Olives on the equinoxes, one of which aligns closely with Easter, marking a mythic recreation of the World through the crucifixion and resurrection of Jesus [44]. This mirrors the dual orientation of Rujum al-Hiri, which is directed both towards celestial bodies and the earth, facilitating a connection between planes and enabling the emergence of holiness.

Moreover, at sunrise or sunset, a double reference point emerges: one is the position of the sun, and the other is the process of the sunset or sunrise and its specific location. The interplay between the perceived movement of the sun and the earth, combined with changes in light, lends a magical quality to this process. Orienting towards the dynamic, ever-changing, and vanishing sun transforms the landscape, casting it in the hues of an unearthly reality. Yet, it’s not merely the colors that shift; the process of change itself redirects human perception towards a different reality.

According to Rennie, experiencing a Sacred space facilitates the “creation of the world,” where the Sacred becomes manifest within the space, revealing the real [45]. This act disrupts the usual planes by projecting a fixed point into the formless, fluid characteristic of secular space. This point establishes a conduit for communication between cosmic planes, allowing an ontological shift from one state of being to another. The center, where this communication occurs above the ordinary, is established and thereby initiates the foundation of the world. The center facilitates orientation, which in turn organizes the space. According to Barrie, a Sacred center (connector) can be created either through discovery or invocation. It is accessed through orientation, highlighting that the essence of orientation is the possibility of reaching the world’s center. This center is not merely a destination but also a threshold that bridges the known and the unknown. [46]

The arrangement of the world, constructed in thought and based on perceptual patterns that shape a cosmos, requires a starting point, a measurement, a reference—and this is provided by orientation. Once orientation is established, the World can be organized into divisions such as right and left, up and down, physical and spiritual, thereby creating a World (fractal complexity). However, within this initial orientation, there is also a connection to something beyond: to the time before creation, to the subconscious. Orientation need not be strictly physical; it can also pertain to temporal aspects, ceremonies, or narratives. It typically encompasses multiple dimensions and is connected to the intermediaries between heaven and earth, integrating horizontal and vertical axes. Simultaneously, orientation often involves a relationship with the surrounding environment. Through all these facets, the Sacredness Generator of the Connecting Center is activated.

Connection between different times

The Sacredness Generator Connecting Center bridges the planes of profaneness and holiness, linking various levels of physical and spiritual existence, and spanning different regions from underground, to the earth’s surface, to the sky. Additionally, it facilitates connections across time—past, present, and future. The renewal of creation at the Connecting Center ties this space and its Sacredness back to the original moment of creation, thereby establishing a continuous link through time.

According to Eliade, there exists a “time before time,” to which moments of crisis are connected; it is a perpetual creation that continuously renews itself, embodying holiness. This concept is both temporal and historical, yet its true discovery occurs within history. It manifests in specific times and places, sanctifying them through Hierophany. The sites where this Sacred revelation occurs, where miraculous historical events unfold, become significant centers for humanity. The Sacred center, central to Eliade’s worldview, is tied to the concept of the “myth of the eternal return.” This myth reflects humanity’s longing to reconnect with the Sacred, to return to a primal state of connection experienced before birth and during profound moments in life.

Holy objects located at the center of a charismatic holy site bridge the realms of the Sacred and the profane, and if these objects are ancient, they also connect different eras, reinvigorating the historical cosmic drama of creation. The presence of elements related to the past at the center enhances the site’s ability to forge connections. In terms of holiness, the past encompasses not merely a factual historical timeline but predominantly a mythical past associated with divinity, sublimity, and eternity. This connection between planes allows individuals to transcend the temporal and engage with the eternal and Sacred.

It is well-documented that many holy sites contain remnants of structures, objects, or ancient relics that link the location to a primordial time in the mythical past, sometimes based on legend [47]. Many of these sites are constructed on the foundations of earlier Sacred sites. Additionally, the tradition of building temples in the ancient world—seen in civilizations such as Egypt, Sumer, and also in Greece and Rome—often involved using building materials from an older temple. Eliade discusses the concept of the continuity of Hierophany [48], through which holiness is transmitted from primordial times to the present.

Mostly, the ancient object, building, or its remnants, visible and centrally placed within the Sacred site, imbue it with their sanctity and their mana. The Sacredness Generator Connecting Center of a charismatic holy site, is typically an object or a relic linked to a holy person or a mythical event from the past. This is common in the traditions of churches, Buddhist stupas, synagogues (ancient Torah scroll), and mosques (hair from Muhammad’s beard). The ancient object is associated with anamnesis, the recollection of the “time before time,” and bestows a magical quality upon the place. Usually, the holy object is installed in the Sacred site, and the sanctity of both is intertwined through magical rituals. The belief in Sacred objects likely originates from animism, with the dimension of antiquity lending them an aura of holiness. The object becomes a kind of totem and enhances the “energies” of the place [49]. Examples of such central sources of sanctity include the footprint of Muhammad on the Temple Mount, or the footprint of Jethro at Nabi Shuaib.

In some of the sites examined, remnants of “new” buildings are integrated with ancient ones, and in others, there is a blend of ancient construction styles, to the point where famous historical buildings are replicated. Carl Jung spent thirty years building a house in the Swiss village of Bollingen [50], which he believed mirrored his psychological and spiritual development. One feature of the house is its symbolic connection between different eras, represented in its architecture. The initial part of the structure, circular in shape, recalls the prehistoric man’s hut around the Sacred fire. A later addition is the square house, symbolizing contemporary culture, and finally, the spiritual tower. This architectural pattern was inspired by a dream Jung had about a two-story house. In the dream, he finds himself on the upper floor, surrounded by paintings and antique furniture. Descending to the lower floor, he discovers it dates back to the fifteenth century. Further down, in the basement, he finds Roman-era structures, and descending even deeper, he uncovers a cave from the Stone Age. Jung interpreted this dream as a representation of the layers of the human subconscious. [51]

The layered structure of Jung’s house enabled him to connect with the collective human subconscious, where he believed the religious experience resides, and to gain insights into his own future path. This concept of layers is also evident in many holy sites in Israel. For instance, the Church of the Transfiguration on Mount Tabor is constructed over the remnants of an older church, which can be seen through openings in the floor, thus becoming part of the current structure. Similarly, the Church of the Annunciation in Nazareth features a lower part that preserves ancient remains and an upper part representing the present. The stone circle at Rujum al-Hiri is built atop an older stone circle. Additionally, the tomb of Rabbi Shimon bar Yochai is constructed over the cave that houses the tomb of the elder Hillel and his disciples.

This type of layered structure serves as a World axis, a Connecting Center, not only between different times but also between planes of existence. The past it refers to is not an ordinary past, but an eternal and Sacred one, whereas the present is seen as mundane. This connection to the past illuminates a shared human heritage, a master plan of creation, and a divine providence that transforms the chaotic World into one that is orderly and Sacred, intertwined with the promise of redemption and eternal life.

One of the world’s centers in the Church of the Sepulcher is the empty tomb, which acts as a Sacredness Generator Connecting Center functioning in several ways. It serves not only in the context of connecting the planes of holiness and profaneness but also in terms of spatial height and the three temporal phases [52]: past, present, and future. Beneath the ground, the tomb connects to the underworld, into which Jesus is said to have descended to rescue the souls of the righteous who were trapped there—souls from the past. Prior to his time, these souls could not access the kingdom of heaven, and Christian depictions often show him breaking the gates of the underworld to liberate figures such as Abraham and Sarah. Above ground, the rotunda structure houses the empty tomb, symbolizing the present. This is the focal point for prayers and ceremonies. Above the tomb, the dome stretches out, representing the future Kingdom of Heaven. [53]

The connection between times and the essence of the connection inherent in the site relate to the belief that Jesus’s resurrection after death prefigures the potential for eternal life. This signifies the transcendence of the conventional tripartite division of time—past, present, and future—and the connection to a dimension of holiness. This belief underpins the presence of Orthodox pilgrims at the Holy Fire ceremony on Easter Saturday, where they seek to connect with eternal life. Many of these pilgrims participate in the ceremony using their burial shrouds, symbolizing their own hopes for resurrection and eternal life. [54]

Just as the Connecting Center transitions a person from one plane of existence (profaneness) to another (holiness), it also shifts them from one sequence of time to a different experience of time. According to Barrie, time either expands or contracts within the realms of Sacred architecture at charismatic holy places. In these spaces, an individual finds themselves as part of a broader connection [55]. Essentially, the generative power of the Connecting Center propels a person toward a new perspective and ultimately ushers them into a different mode of existence and a novel way of perceiving time. The Sacredness Generator Connecting Center found in charismatic holy places guides individuals toward new centers and places, which exist in alternate realities, thereby removing them from conventional time and linking them to the dimension of eternity. [56]

Sacred Time

Eliade suggests that humans are continually in search of Sacred places and times where they can connect to the Sacred and eternal, transcending the everyday and mundane. The goal of the religious individual (Homo Religiosus) is to reconnect with the eternal time of creation, distinctly separate from the ordinary and routine [57]. For this reason, people seek out special moments in life when they can feel this connection—moments that offer Maslow’s plateau or peak experiences [58]. During these times, everything appears meaningful, logical, enlightened, moral, and benevolent, woven into networks of love and refinement [59]. Thus, the Connecting Center is not only found in Sacred places but also in special times—moments that stand apart from the usual, the Sacred times.

Religion and tradition establish a cycle of holidays and ceremonies on special days that infuse daily life with holiness [60]. From my perspective, the Connecting Center exists not only in space but also in time. Consequently, many holy sites host traditions of celebration, holidays, and large gatherings related to pilgrimage, often also commemorating a miraculous event tied to Sacred time—a return to the paradisiacal state humanity longs to regain. Sacred time is intrinsically linked to the Sacred space from which the World was believed to have been created, and this Sacred space represents, symbolizes, and re-enacts the act of creation [61]. Thus, the festivities, holidays, and special moments are celebrated in these holy places.

Hierophany, the manifestation of the Sacred that consecrates a place, occurs during a Sacred time. At Rujum al-Hiri, this Sacred moment is the longest day of the year. At the Western Wall, it coincides with the three pilgrimage festivals. At the Church of the Holy Sepulcher, it is marked by the miracle of the Holy Fire during the Shabbat of Light at Easter. At the Dome of the Rock, it aligns with the time of al-Isra’ and al-Mi’raj, which commemorates the Prophet Muhammad’s night journey followed by his ascension to heaven. Many of these temporal markers are linked to the founders of religions or to a foundational event in the history of the World or religion that occurred at these sites.

The events associated with Sacred time are often massive and act as a kind of World axis for the year, making them opportune moments for connecting to other planes. Sacred time imparts its holiness to the place because it is linked to the initial time of creation. There is an annual recurrence of specific times and days that evoke and connect to this primordial era (similar to how many Jewish holidays are tied to the time of the Exodus) [62]. These events during Sacred times imbue the holy places with their sanctity, effectively re-sanctifying them anew. They serve as a Connecting Center in the temporal sequence, bridging the past with the present, similar to how a holy object links the past and the present. However, this is not a mundane past but a Sacred one—the moment of creation or the manifestation of the divine (Hierophany). Through this, the events in Sacred times not only generate Hierophany themselves but also facilitate the connection to the future. [63]

One of the fundamental challenges of human existence, referred to by Eliade as “the horror of history” [63], is the concept of linear time. A charismatic holy place transcends this temporal limitation by generating and evoking memories of the past, whether through physical and symbolic manifestations or through recollection in the primordial state (anamnesis). Therefore, sometimes classical architectural styles are incorporated into contemporary Sacred sites, such as the classical Greco-Roman style in the Baha’i Gardens in Haifa, or the Andalusian style in the Zawiyah in Acre. However, motifs that are uniquely charismatic, hinting at the future, facilitate a connection to another world. A holy place also serves to connect individuals with the World beyond—that is, with the realm of the dead, and with the potential for future redemption. The quest for Sacred time and place is among the most intrinsic drives in human life.

Holy Human

As noted, the Sacredness Generator Connecting Center is not confined to a physical location in space or to any specific object; it can be intangible—such as fire, an empty space, a moment in Sacred time, or an orientation. Regardless of its form, its essence is linked to the transformative process experienced by visitors to a charismatic holy place and their ability to connect to a central and quiet point of spiritual connection within it.

Thus, sometimes the characteristic of the World Axis—the Sacredness Generator Connecting Center—transfers from a place to a person. This transition is evident in the Christian tradition, where Jesus declares that he will destroy the temple and rebuild it in three days, referring to his own body as the temple (John 2:19-20). Consequently, the World Axis shifts from the physical temple and the Foundation Stone to the figure of Jesus [65]. In Sufi Islam, the World axis transitions from the Kaaba and the Black Stone in Mecca to the Qutb (Qutab), the spiritual leader or sheikh of the order, who embodies the “whole man” [66], Similarly, in Hasidic Judaism, the World axis moves from the temple and the Foundation Stone to the figure of the Tzaddik, the righteous person, considered the foundation of the world.

However, it is not only the figure of the Tzaddik that becomes a source of holiness, but also the physical places associated with his life—his court and his teachings—among other refined elements. For example, the city of Breslav in Ukraine, where Rabbi Nachman lived, holds significant importance, transforming it into a second Jerusalem. In this context, the righteous person is likened to the tree of life and the foundation stone [67]. The court of the righteous serves as the temple, the room where he lived as the Holy of Holies, and the city becomes the new Zion [68]. This reverence does not imply that followers diminish their attachment to the historical Jerusalem; rather, it underscores that multiple World centers can coexist simultaneously. [69]

In the manifestation of the Sacredness Generator Connecting Center, as observed in the figure of the holy man, his place of residence, and his tomb, two notable examples of charismatic holy sites mentioned in this discussion are the Al-Zawiyah in Acre and the grave of Bahá’u’lláh in Acre. These sites illustrate how the Sacredness traditionally associated with natural or built physical locations, can also be embodied in individuals and the places closely linked to their lives and deaths.

הערות

[1] Eliade, Patterns in Comparative Religion, p. 75

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

[3] Eliade developed his insights from his personal experiences, which he detailed in his writings. In these works, the imaginary and the fantastic emerge through the ordinary, a theme he explores in his autobiography. For more on this, see – Mircea Eliade, Autobiography, Volume 1: 1907-1937, Journey East, Journey West, tr. Mac Linscott Ricketts, Chicago, IL: University of Chicago Press, 2013, p. 32

[4] אליאדה, תבניות בדת השוואתית, עמ’ 227.

[5] Rappenglück, “Constructing Worlds”, p. 109

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

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

[8] אליאדה, המיתוס של השיבה הנצחית, עמ’ 85.
Indeed, not many are aware that Mircea Eliade’s theories were partly influenced by James Frazer, Rudolf Otto, and Carl Jung, all of whom he knew personally. Eliade, along with Otto and Jung, was a member of the renowned Eranos circle, an intellectual group that included other prominent scholars like Gershom Scholem. This circle played a significant role in shaping the thoughts and works of its members, including Eliade, fostering deep exchanges of ideas across various fields related to mythology, religion, and psychology.

[9] שם, עמ’ 17.

[10] אליאדה, תבניות בדת השוואתית, עמ’ 228.

[11] ראו, לדוגמה, את מאמרם של גורביץ’ וארן (לעיל, הערה 27).

[12] אליאדה, תבניות בדת השוואתית, עמ’ 146.

[13] Rappenglück, “Constructing Worlds”, pp. 110-111

[14] Rappenglück, “The Housing of the World”, p. 392

[15] Ibid, P. 397

[16] Ibid, P. 398

[17] סבירי, הסוּפים, עמ’ 422-409.

[18]  The Connecting Center serves as a threshold to another level, functioning as a bridge that links the past, present, and future.

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

[20] שם, עמ’ 166.

[21] שם.

[22]  According to Shel Silverstein’s renowned children’s book, The Giving Tree (1964), which was translated into Hebrew by Adam Publishing in 1980, one can learn much about human nature.

[23] פרייזר, ענף הזהב, עמ’ 135.

[24] שלמה אילן, “העץ המקודש – גורם לשמירת נוף קדמון”, אופקים בגאוגרפיה 1 (1975), עמ’ 86-81.

[25] אליאדה, המיתוס של השיבה הנצחית, עמ’ 18.

[26] שם, עמ’ 19.

[27] אליאדה, תבניות בדת השוואתית, עמ’ 227.

[28] שם.

[29] שם, עמ’ 137.

[30] שם, עמ’ 24.

[31] Rennie, “Mircea Eliade and the Perception of the Sacred in the Profane”, p. 76

[32] Rosen-Ayalon, The Early Islamic Monuments of al-Haram al-Sharif, p. 71

[33] שילר, כיפת הסלע ואבן השתיה, עמ’ 54.

[34] Rappenglück, “Constructing Worlds”, p. 109

[35] Rappenglück, “The Housing of the World”, p. 399

[36] Ibid, P. 400

[37]  For this reason, places for fire were found inside the temples of birth unearthed at Lepenski Vir in Serbia. Ibid., p. 410.

[38] Anil Maheshwari and Margaret Rose P. Werd, “Creativity and Workforce Development: A Preliminary Empirical Study of Maharishi Vedic Architecture”, Journal of Maharishi Vedic Research Institute 13 (2020), p. 118

[39] Kenaan-Kedar, “Symbolic Meaning in Crusader Architecture”, p. 115

[40] Coüasnon, The Church of the Holy Sepulchre in Jerusalem, p. 24

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

[42] Rappenglück, “Constructing Worlds”, p. 113

[43] Ibid

[44] Bowman, “Christian ideology and the image of a holy land”, p. 113

[45] Rennie, Reconstructing Eliade, p. 65

[46] Barrie, The Sacred In-Between, p. 168

[47] בן אריה, מאפייני קדושה במקומות קדושים בישראל, עמ’ 33.

[48] אליאדה, תבניות בדת השוואתית, עמ’ 277.

[49] שם, עמ’ 28.

[50] יונג, פסיכולוגיה ודת, עמ’ 68.

[51] שם, עמ’ 66.

[52] Coüasnon, The Church of the Holy Sepulchre in Jerusalem, p. 4

[53] Kenaan-Kedar, “Symbolic meaning in crusader architecture”, p. 112

[54] Bowman, “Christian ideology and the image of a holy land”, p. 113

[55] Barrie, The Sacred In-Between, p. 222

[56] Ibid, P. 229

[57] אליאדה, המיתוס של השיבה הנצחית, עמ’ 26.

[58] Maslow, Religions, Values, and Peak-Experiences, p. 91

[59] Pierre Teilhard De Chardin, The Phenomenon of Man, tr. Bernard Wall, New York: Harper, 1961, p. 199

[60] אליאדה, תבניות בדת השוואתית, עמ’ 242.

[61] שם, עמ’ 234.

[62] שם, עמ’ 242.

[63]  This topic requires a separate study. This work focuses on the generators of holiness related to place, and not necessarily those related to time, but things are related to each other.

[64] אליאדה, המיתוס של השיבה הנצחית, עמ’ 120.

[65] Green, “The Ẓaddiq as Axis Mundi in Later Judaism”, p. 329

[66] Ibid

[67] אליאדה, המיתוס של השיבה הנצחית, עמ’ 23.

[68] Green, “The Ẓaddiq as Axis Mundi in Later Judaism”, p. 330

[69] Ibid