Sacredness Generator Unifying duality

The theoretical acknowledgment of the Sacredness Generator Unifying duality arises from various fields including comparative religious studies, environmental psychology, transpersonal psychology, studies in aesthetic experience, and notably from the phenomenology of perception. This discipline elucidates that human perception operates in a dual manner: initially registering sensory input, followed by our interpretative process, inherently biased and non-neutral.

Man does not perceive the world as is; the image of the world that exists in our mind is influenced by external stimulation, but they are filtered through interpretation patterns, and thus we see many times what we expect to see, as Goethe put. The perception of the environment is not according to the theories of behavioral psychology, in a way of stimulus and response, but rather by gestalt patterns that move us into action. The interpretation of the world is based on cognition (recognition), perception, and memory, and also on action by way of trial and error[1]. In this way, we put our own meaning into the environment we are in, and this helps us deal with excess information and be more efficient; we animate and give value to the environment and to life processes. The question is what features of the environment give added value to our interpretation of it as “pleasant,” for example, in everyday context, or “sacred” in a religious context.

Environmental psychology studies suggest that an ambiguous environment enables individuals to attribute meaning to it [2]. According to Amos Rapoport, a key figure in environmental psychology [3], an environment serves as a canvas for personal meaning-making, but it must possess complexity and ambiguity to facilitate this process; otherwise, individuals cannot engage with it effectively. The environment should beckon us to partake in this “dance.” As experiences within a place emerge from it, the greater the ambiguity and lack of clarity (within limits), the more individuals rely on patterns of perception and interpretation. This ambiguity allows internal images to surface and take shape [4], thereby elucidating the significant potential of duality as a generator of sacredness.

In essence, the dual aspect of perception and the additional value attributed to a place can be enhanced by a physical characteristic of that place. This phenomenon is evident in the influence of certain sacred sites, which I have termed charismatic. For instance, the presence of two towers or domes in a location, or the convergence of elements such as sky and earth, water and earth, or the intersection of vertical and horizontal axes, reflects a duality that imbues the site with significance. Charismatic sacred places often serve as meeting points between various entities, existing on the border between different realms. These sites possess a Sacredness Generator Unifying duality, which extends beyond mere symbolism[5].

It’s important to grasp that for there to exist a link between two opposites, there must initially be a complete separation and differentiation. However, within this differentiation lies a hint of what’s to come, serving as a catalyst for the process of union within us, initiating a unified mode of perception. By linking the apparent contrasts externally, we also connect the internal contrasts, leading to the experience of the self, as described by Jung [6], or the sacred (in other words). The essence of this connecting duality isn’t inherent in the place itself but rather in how it’s perceived, and in the implicit and unseen aspect of what we perceive. This aids in imbuing the place with interpretation and directing its perception toward the sublime and unifying.

For instance, Japanese Zen philosophy posits the existence of two opposing forces – yin and yang. Embracing and embodying this concept establishes a connection between our physical reality and the transcendental realm from which this division originates (the Tao). This idea finds expression in the creation of Zen gardens, where elements representing yin and yang are prominently featured. For example, a rock positioned at the start of a pathway or a dry stream signifies the yang principle, akin to a world mountain (yang), while a pond located at the pathway’s end or along the dry stream symbolizes the yin principle, associated with containment, femininity, and the conclusion of life’s journey (death and the beyond) [7]. However, beyond this symbolism lies another layer concerning the garden’s function as a meditative tool. The recognition of the physical duality within the garden enhances the duality of perception, underscoring that there exists a visible reality alongside a hidden one that lies beyond it.

By exploring the garden, we encounter a profound realization of the dual planes of existence and experience in life: the physical and the spiritual (the sacred and the profane). The garden’s physical layout, coupled with its symbolic nature – marked by ambiguity and implicitness, facilitates our transition from one mode of experience to another. This transition occurs through meditation on the garden, as well as instinctively and spontaneously, aligning with the nature of Zen enlightenment.

Zen theory, stemming from Chinese Daoism, asserts that one manifestation of the yin and yang principles is through darkness (yin) and light (yang). Consequently, it’s plausible to propose that exposing individuals to the duality of light and darkness, prevalent in many charismatic sacred places, can enhance their recognition of the world’s dual forces. In spaces characterized by a balance of light and darkness, or where light and dark interact, individuals may perceive a heightened understanding akin to that experienced in a Zen garden, particularly when in a quiet, meditative state. Rather than interpreting light in its physical sense, individuals may discern the existence of another plane of reality, prompting a shift in perception towards the sublime. In scenarios where light and darkness interplay, individuals may be encouraged to grasp the notion that all emanates from the One.

Eliade proposed the existence of two experiential planes: the profane, characterized by the ordinary and mundane, and the sacred, embodying the eternal and meaningful. Occasionally, the sacred plane permeates the profane, leading to Hierophany—a manifestation of the sacred—referred to as “breakthroughs of the sacred (or the ‘supernatural’) into the World”[8]. This phenomenon recurs and is anchored by a center, which defines and establishes a sacred place. In every sacred locale, this center serves as the nexus through which the world undergoes renewal and re-creation, facilitating the connection between planes[9]. Rennie corroborates this theory by drawing on phenomenological insights regarding the dual nature of human perception, rather than from a metaphysical worldview[10].

In phenomenological theories, the dual mode of perception is extensively discussed and acknowledged, serving as a foundational assumption in religious studies and psychology of religion. Scholars concur on this dual mode, which involves sensory input and its interpretation within the human mind[11]. This perceptual framework underpins various human endeavors, including language, art, literature, and religion. In the realm of art, three distinct inspirations from a single work can be discerned: direct impressions of external nature (Impression), unconscious and spontaneous expressions of inner nature (Improvisation), and gradually emerging inner feelings over time (Composition)[12]. Phenomenology distinguishes between two modes of perception: appropriate object intention and pure object intention[13]. Heidegger further elaborates on spatial references, delineating between practical considerations (Dasein) and a propensity to conceive of meaning as an expansive space, a truth of existence. Dasein entails being here, akin to other objects, signifying that humans are not estranged from the world but imbue it with value. Heidegger later correlates this notion with art[14].

The quest for shared attributes, or sacredness generators, among charismatic Sacred places in Israel underscores a prevalent manifestation of duality in these locales. This duality is evident not solely in theory but also in physical form. My argument posits that when visitors to Sacred places can readily discern external duality, it initiates a process of reconciling internal opposites, thereby eliciting a sacred experience.

One expression of unifying duality observed in many Sacred places is the connection between earth and heaven. This connection is evident in prehistoric Sacred sites like the Rujum al-Hiri stone circle in the Golan Heights, as well as in other stone circles worldwide. Rujum al-Hiri, for instance, is oriented towards the sunrise, the moon, and the stars on one side, while facing prominent landscape features and mountains on the other[15]. Constructed with raw stones symbolizing the earth, it also features a geometric shape associated with the spiritual realm[16]. Throughout history, many Sacred places, including those from classical periods and beyond, have sought to establish connections between heaven and earth, employing various visible and concealed methods.

The division between heaven and earth represents an archetypal duality that emerges from humanity’s existence in the world. This division is prevalent in various mythologies and creation narratives[17]. Moreover, the duality between heaven and earth is intertwined with another archetypal duality, namely, the horizontal and vertical dimensions. This duality stems from the human body’s capacity to stand upright and lie horizontally. Man, being topocentric, perceives reality and space from his own perspective, including within the Sacred place[18].

The heavens and the earth symbolically represent the two facets of humanity: the spirit and the body, the psyche and the physical. Within the Sacred place, the psyche, or human spirit, is often depicted through colors, light, space, or certain geometrical shapes, while the physical aspect is represented by earthly elements such as rocks or soil, and the use of materials. The physical aspect of humanity can be expressed through the arrangement of the Sacred place, mirroring the human body or the world itself. For instance, this can be observed in the incorporation of the four elements that constitute the world. Conversely, the spiritual aspect manifests through the activation of Sacredness generators and the subsequent response elicited from visitors to the Sacred place. The connection between heaven and earth within the Sacred place implies, according to the Tuning Fork principle, a connection between the spiritual and physical aspects within us, fostering a sense of completeness that facilitates our connection to the divine.

The relationship between heaven and earth serves as just one illustration of the manifestation of the Sacredness Generator Unifying duality in charismatic Sacred places. However, it’s crucial to recognize that the fusion of heaven and earth is not solely static, defined by orientation to both and possessing attributes of both. In numerous instances, this union is dynamic. Sacred places can actively mirror the sky, effectively creating a depiction of heaven on earth, or establish a connection between the celestial and terrestrial realms. Many charismatic Sacred places are not only aligned with heavenly bodies like the sun or stars but also mirror them in their architectural design and arrangement. Additionally, some Sacred places capture sun rays and direct them toward the earth, while others integrate open spaces conducive to celestial observation, such as star observatories or sun altars.

Mirroring is a fundamental dynamic inherent in the human psyche. When individuals construct their environments, such as building their homes, they are essentially recreating the world around them. Their dwelling places often reflect the structure of the world or the universe to some degree. Eliade argues that every human-built space, whether a house, palace, or city, mirrors the universe in what he terms the “Imago Mundi”[19]. Through my research, I have found that all the charismatic Sacred places examined in Israel, to varying extents, reflect this image of the universe, whether intentionally or unintentionally. In many cases, when a place is constructed according to human design principles, it also mirrors our image back to ourselves. Across many religious traditions, humanity is perceived to be in the image of the universe or of God. As a result, these two representations complement rather than contradict each other. This alignment of human and cosmic imagery introduces the Sacredness Generator Unifying duality and can evoke a sense of the sacred in individuals.

One intriguing manifestation of the Sacredness Generator Unifying duality occurs in the transition between one state or entity and another. According to van der Leeuw[20], the sacred is present in these transitional spaces, whether they be rites of passage such as puberty or marriage, or thresholds within temples. In my interpretation, these external transitions facilitate a hierophany, a manifestation of the sacred into the material world. It’s as if the spirit permeates the body during these transitions, imbuing it with vitality and spirituality. This process mirrors the phenomenon observed during religious mystical experiences. I argue that such experiences can be triggered by the passages one traverses in the external world, activating archetypes within our minds. In these liminal spaces between two states or entities, there exists the potential for the holy, the numinous, to reveal itself.

In conclusion, the Sacredness Generator Unifying duality serves a purpose: to reconcile opposites within ourselves, as Jung described it. It acts as the Philosopher’s Stone, transmuting our nature from base metal to gold, facilitating an experience of the sacred and opening us to the numinous in the world[21]. Eliade’s phenomenological observations of Sacred places reveal the existence of two planes of being and experience: the sacred and the profane[22]. However, this division is not static nor isolated. As Eliade writes in “The Myth of the Eternal Return,” the essence of human religious experience is to bridge these planes, to transcend the profane and enter the sacred, ultimately returning home to the holy[23].

Body and Spirit, apparent and hidden

The foundation of religious understanding concerning humanity and the world begins with recognizing the existence of both body and spirit, the physical and spiritual realms. This fundamental duality in human and worldly structure is often reflected in the presence of the visible and hidden aspects within individuals and their surroundings, including sacred places. Sacredness is frequently associated with the hidden and mysterious, often veiled from immediate perception. Consequently, it may not be readily apparent upon first encounter and only reveals itself through hierophany.

According to Eliade, “this paradoxical simultaneity of the sacred and the profane, of being and the impermanent, of the absolute and the relative, the eternal and the changing, is what is revealed in all heirophany, even the most basic. All heirophany shows and points to the coexistence of the two opposite poles: sacred and profane, Spirit and matter, eternal and ephemeral… The sacred is qualitatively different from the profane, and even so it can manifest itself in any form and anywhere in the profane world, since it has the power to turn any cosmic object into a paradox through hierophany”[24].

According to the psychology of religion, the fundamental premise of every faith is the belief in a hidden world parallel to the visible one[25]. This encompasses the existence of souls, supernatural entities, and divine powers, inherently concealed despite potential manifestations in our reality. These beliefs inspire religious practices founded on reverence for the unseen. Thus, the invisible transcends mere metaphysical abstraction, manifesting through religious laws, moral codes, and rituals. In essence, religion holds that deities, as representatives of these hidden realms, govern earthly affairs, providing pathways for connection to them.

Psychological research indicates that a significant portion of individuals, not limited to those who are religious, uphold beliefs in energies and supernatural forces. This phenomenon may be attributed to the workings of the human brain. As previously noted, our dual mode of perception involves simultaneous apprehension of reality and its interpretation, fostering a predisposition to perceive hidden depths. This inclination is further reinforced by experiences such as dreams[26]. For instance, Hay’s survey in Great Britain, as cited by Beit-Hallahmi and Argyle, revealed that 34% of respondents acknowledged feeling closely connected to a potent spiritual force that transcended their individual selves[27], underscoring the prevalence of such beliefs in society.

Throughout history, humans have harbored a belief in unseen forces, a notion not exclusive to any particular religious tradition. This belief finds expression in the realm of magic, which transcends cultural and religious boundaries, offering avenues to access and even exert control over these forces. Pioneering scholars of religious phenomena, such as Edward Taylor (and to some extent James Fraser), posited that the earliest stage of human religious belief is animism. Animism imbues the physical world with spiritual essence, asserting the presence of hidden powers within all things. Even in more sophisticated religious systems, vestiges of animistic beliefs persist, a concept Taylor referred to as “Survivals”[28]. Essentially, animism suggests that every entity possesses a vital force residing within the unseen realm.

The concept of the unseen is evident in human belief systems, particularly in the perceived existence of the spirit and soul. This dichotomy between the seen and unseen is further underscored by the distinction between the physical and non-physical aspects of human existence, such as thoughts and emotions. Additionally, it manifests in the contrast between the conscious and unconscious realms of the mind. Transpersonal psychology posits that the individual’s unconscious is linked to collective archetypes, thereby providing access to higher levels of thought, being, and awareness—a phenomenon akin to what Maslow termed the “Plateau experience”[29]. Through this heightened perception, individuals can discern the hidden reality beneath the physical realm, which lies beyond conscious awareness. This offers the potential for connection with the Nous, or divine intelligence[30]. Moreover, such perception enables individuals to awaken the divine essence inherent in the material world, effectively imbuing it with life—a process that echoes the animistic beliefs of early human history. This transformative interaction occurs within the dialogue between the individual and their surroundings[31].

Eliade further explores this theme in his work on the morphology of the sacred, emphasizing the distinction between the sacred and the profane[33]. Similarly, Otto delves into this concept in his book on the sacred, elucidating the dichotomy between the visible and the hidden, the rational and the irrational, through the lens of a numinous mindset[34]. The non-rational, or hidden, is conceptualized as a numinous force that elicits distinct feelings beyond ordinary experience. The coexistence of the hidden and the visible, the soul and the body, not only influences our perception of the world but also constitutes two distinct states of being, extending beyond mere modes of perception as understood in phenomenology or art criticism.

The duality between the Sacred and the profane becomes apparent in aspects of an individual typically obscured, revealed only in specific circumstances, some personal and some environmental. Their revelation isn’t superficial but rather transformative, altering one’s state of being and cognition, remaining unnoticed and unimaginable until uncovered.

The book’s innovative premise asserts that this interplay of visible and hidden is mirrored in the physical layout of charismatic Sacred places. For example, consider the Wiling Wall: it features a visible element – the wall itself – alongside a concealed portion, that relate to the Temple, including tunnels and underground spaces extending from the men’s prayer area. Many other Sacred sites also contain hidden sections above and below ground, unveiled only upon entering the sacred precincts, crossing certain thresholds, and drawing nearer to them. Sometimes, these hidden areas yield unexpected surprises. Encountering the concealed aspects of Sacred sites prompts visitors to contemplate the possibility of undiscovered, marvelous, yet perhaps unsettling elements. It evokes a sense that similar hidden facets exist within their own lives.

In all the sites examined in this study, hidden areas abound: the Western Wall boasts tunnels, the Church of the Holy Sepulchre contains Jesus’ tomb and crypts (such as Helena’s pit)[35], the Dome of the Rock features a cave beneath the rock[36], Rujum al-Hiri holds a room within the central mound, the Baha’i Gardens have restricted sections, the Nabi Shuayeb complex harbors a cave concealed by a screen, the Rashbi complex includes a tomb room hidden within a maze of corridors (similar to Rabbi Meir Baal Hanes complex), the Zawiya in Acre contains seclusion rooms in the walls and concealed underground areas, and Mount Tabor hides its lower apse, which contains a window and an opening to ancient remains beneath the church. The existence of these hidden spaces incites a sense of movement and provokes inner religious experiences in visitors, serving as Sacredness Generators that unify duality. duality.

Male and female – round and straight line

Jung posited that the self, the higher organizing principle within humans, embodies a union of opposites present within us, such as the anima and animus (male and female aspects) and the id and ego. He symbolized this concept geometrically with the mandala, representing the combination of squares and circles[37]. Drawing from this, many Sacred places can be likened to mandalas that reconcile opposites, manifested in the juxtaposition of straight and curved geometrical shapes, akin to the theories of Lurianic Kabbalah, where creation emerges from the intersection of a straight line (ray of light) and the circular space known as Tahiro[38].

Duality presents itself in various forms across the world, encompassing elements such as light and dark, sky and earth, mountain and valley, and fire and water. However, only one duality, that of male and female, directly leads to the creation of something new. In other instances of duality, the emergence of a third element is implicit. The attraction between males and females serves as a prime example of how the Sacredness Generator Unifying duality functions. This attraction stands as one of the most potent driving forces behind human behavior and is often symbolically associated with the connection between humans and the divine in the mysticism of diverse religions.

In ancient religions there were sacred places that resembled genitals, for example caves shaped like vaginas in prehistoric times and rocks that look like male phallus (Lingam Shiva in India). The most ancient Sacred place examined in this work – Rujum al-Hiri – represents the connection between the male and the female, whereby the circle of rock and earth represents the feminine and the sun’s ray penetrating it represents the masculine (similar to other stone circles around the world such as Stonehenge), therefore, According to Avni and Mizrahi, the sacred marriage ceremonies took place there[39]. The male is often seen as the sky and the female – as the earth. The consecrated marriage was conducted according to a divine model and resulted in the fertility of the earth and animals[40].

In ancient religions, there existed sacred sites that bore resemblance to genitalia. For instance, caves with shapes resembling vaginas were revered in prehistoric times, while rocks resembling male phalluses, such as the Lingam Shiva in India, were considered sacred. One of the earliest sacred sites analyzed in this study, Rujum al-Hiri, symbolizes the union of male and female. Here, the circular arrangement of rocks and earth represents the feminine, while the penetrating rays of the sun symbolize the masculine, akin to other stone circles worldwide like Stonehenge. As noted by Avni and Mizrahi [39], Rujum al-Hiri was the setting for sacred marriage ceremonies, where the male, often associated with the sky, united with the female, symbolizing the earth. These rituals, conducted in accordance with divine principles, were believed to ensure fertility for the land and its inhabitants [40].

Without delving into the realms of passion and romantic love, it’s evident that most sacred sites embody a spiritual connection between the male and female principles. Typically, the male aspect is associated with the celestial or divine realms, while the female aspect is linked to the earthly or human domains. In this context, the male-female duality serves as an archetype symbolizing the connection between humanity and the divine, bridging different planes of existence. This union is dynamic, giving rise to new beginnings and the continual recreation of the world. When a ray of light penetrates the sacred circle, it signifies more than just the interplay between light and darkness; it heralds a profound event occurring on a transcendent level, leading to the renewal of creation itself.

The essence of the male-female connection lies in the innate yearning for unity and harmony. Within the human psyche, the male archetype, known as the anima, seeks an idealized female counterpart, while the female archetype, the animus, seeks its ideal male counterpart[41]. This longing for connection serves as a driving force, animating the soul. On a physical level, it manifests as desire and Eros, while on a mental level, it manifests as love. In the realm of love, individuals often experience a sense of the sacred, feeling connected to something greater than themselves, as elucidated by James[42].

Across various religious traditions, mystical unions between humans and the divine are depicted as sacred marriages. Here, the union of male and female symbolizes the connection between the profane and the sacred, serving as a conduit for Hierophany. The significance of this connection lies in its capacity to foster openness and receptivity, allowing the sacred to manifest and permeate human experience.

One aspect of the Sacredness Generator Unifying duality is in the female-male relationships that develop between the visitor and the sacred place. The visitor to the Sacred place and his actions are male, while the place at this stage is female. However, with the connection to the other plane (the experience of the sacred), the place (or what passes through it) becomes male and imposes itself on the visitor, who in turn becomes female. In order for these processes to take place, the sacred place must contain the person, allowing him place and space to express himself. In addition, the Sacred place must provide a person with a place of quiet where he can absorb.

Between two planes, vectors, intermediates

The Sacredness Generator Unifying duality manifests in various forms: a static dual division between heaven and earth, a dynamic dual division of male and female, a geometric relationship between a straight line (cube) and a curved line (circle), a division of visible and hidden, physical and spiritual, and more. One instance of this duality lies in the differentiation between two levels of existence—the sacred and the profane, which also represent two modes of perception.

It can be posited that a Sacred place represents a locus where the sacred transcends into the tangible world, delineating a transition across distinct planes of existence[43].[63] The juxtaposition of diverse planes of being and their interconnection is epitomized by encounters (and correspondences) between disparate mediums, such as water and earth or sea and land; Occasionally, such interactions occur between contrasting landscape terrains, like forests and open expanses, deserts and fertile regions; At times, it’s the convergence of different materials, exemplified by rock and soil; And frequently, it entails the junction of internal and external realms.

The convergence of various mediators and terrains embodies a passage from one realm to another, resonating with the notion of a Sacred place as an intermediary between the realm of the living and that of the deceased, the sacred and the profane planes. According to Barrie, sacred architecture ought to embody this transitional state[44]. The mediating influence of architecture can manifest in its positioning between two landscapes, two foundations, or at the border of two influences[45]. Barrie underscores the intermediary nature of the threshold, a condition pivotal for transition and connectivity. It represents a state of encounter and discourse between realms of differing orders. He further suggests that relationships hinge on distinct delineations, and that demarcating boundaries between entities was among the earliest human endeavors. Paradoxically, separation fosters connection, rendering the place a mediator between the profane and the sacred.

At times, the sacred manifests in the convergence of non-physical elements, such as different vectors, like the horizontal and vertical. Jung recounts the case of a patient where the self, symbolized by the complementarity of opposites, appeared in a dream featuring two circles on different axes, with distinct rotations, integrated within each other[46]. These axes, although not specified by Jung, find resonance in the traditions of various cultures and religions as the horizontal and vertical. According to Eliade, the sanctification of a horizontal reference point and a vertical axis of communication gives rise to a world, as their combination signifies a reenactment of the primordial act of creation, fostering a connection between realms[47].

The terms Al-Asra’ and Al-Ma’raj in Islam denote “the horizontal journey leading to the vertical journey.” In essence, these signify Muhammad’s nocturnal journey to the farthest mosque in Jerusalem and his ascension to heaven, as depicted in Surah seventeen of the Qur’an, known as the Surah of the Night Journey. Mystically interpreted, this event symbolizes the human spiritual journey, comprising two stages that entail a transition from one plane of existence to another. Hence, the term “Zawiyya,” which refers to a Sufi spiritual center, is evocative of this angle or transition[48].

One way in which the distinction between vertical and horizontal vectors manifests is in relation to the body postures of humans. A person can be either standing upright or lying down, with each posture generally serving a distinct purpose. Standing represents an active stance, while lying down is passive. Furthermore, standing typically occurs during the day, whereas lying down is associated with nighttime. Given humanity’s topocentric nature, as elucidated by Rappengluk, these vectors assume archetypal significance within the human psyche[49].

In all religions, there is a recognition of the vertical vector, symbolizing the divine, and the horizontal vector, associated with human worship. The sought-after unity lies at the intersection of these two planes. Within the horizontal plane, the four cardinal directions are often regarded as sacred, with the east being a prominent example. On the other hand, the vertical plane represents humanity’s aspiration towards the heavens[50]. The connection between the horizontal and vertical dimensions is intrinsic to the human religious worldview[51], driving mankind’s inclination towards transcendence. Otto argued that the height and expansiveness of cathedrals evoke a numinous sense of participation in something greater, transcending individual existence. These spaces mirror the cosmic order, the dynamism of life, and humanity’s relationship with the universe, echoing the proportions of the human body. The lofty heights foster feelings of elevation and transcendence, integral to the religious experience[52]. James also noted that certain mystical experiences are associated with elevated locations and journeys[53]. Indeed, upon examining the characteristics of charismatic Sacred places in Israel, it becomes evident that elevation is a crucial element in many of them[54].

Another manifestation of the Sacredness Generator Unifying duality is evident in the intersection of two mediators, exemplified by the tomb of Rabbi Meir Baal Hanes outside Tiberias. This site holds significant charisma within Jewish tradition for several reasons, including its location on the outskirts of the city, positioned at the juncture between exterior and interior realms, where mountain meets lake, earth converges with water, and urban development transitions to fields. The impact of this location as the meeting point of disparate elements is further accentuated by the mountain spur upon which it rests, obscuring the continuation of the Sea of Galilee from view, thereby engendering a sense of the seen and unseen. The sacred site appears to occupy a liminal space, situated at the edge of the world, fostering a liminal effect. Simultaneously, it exudes a sense of centrality, indicated by its towering blue dome, sizable structure, and commanding position within the landscape, precisely positioned at the confluence of the slope and the lake shore. In this manner, the duality between liminality and centrality serves as a Sacredness Generator Unifying duality.

Other charismatic Sacred sites also embody the convergence of two mediators. For instance, the tomb of Rabbi Shimon bar Yochai rests at the base of Mount Meron, situated on the forest’s edge, where the natural environment merges with urban development, contributing to its allure. Similarly, many of the Druze Sacred sites, known as khalwas or places of prayer, are positioned on the village outskirts, where they intersect with nature. Likewise, the Baha’i gardens in Haifa seamlessly blend the sea and water with the mountain and marble. The Dome of the Rock marks both the culmination of Muhammad’s horizontal journey and the inception of his vertical journey, illustrating this duality in various sacred contexts.

Victor Turner associates the sacred with the concept of liminality or being on the edge[55]. He observes that many pilgrimage sites are situated on the periphery of cultural and national territories or were originally located in peripheral areas. Turner suggests that this placement is linked to the necessity for individuals to depart from their usual environment and break out of their routine “normal” state to connect with the sacred. Highlighting the significance of the pilgrimage process to these edge locations, Turner argues that it fosters a sense of Communitas among the journey’s participants, he points out that it easier to undergo transition at the periphery[56]. It can be asserted that the sacred place resides at the terminus of a journey, and the “end” inherently signifies a convergence of two mediators. However, when the end is not truly final due to the establishment of a connection with something else facilitated by the Sacredness Generator Unifying duality, it metamorphoses into an entrance to the experience of the sacred.

Multiplicative duality

One of the four main Sacredness generators is the unifying duality, in one way or another, and the question arises as to whether a multiplying physical duality is one feature of this Sacredness generator, whether physical duality can trigger an experience of the sacred. Does the existence of two towers or two pillars in a sacred site, for example, influence the experience of a visit to the place, can this kind of duality help in awakening the experience of sacred in a person? Does the existence of two buildings, two focal points, activate something in the person’s perception patterns, as other features of the Sacredness Generator Unifying duality do?

In many ancient Sacred places, there is a multiplying duality. For instance, in Rujum al-Hiri, two mounds of exactly the same size exist in the center of the circle and outside it, possibly representing the duality of the moon and the sun – two circles in the sky that appear of the same size to the human eye. Similarly, in the halls of the Freemasons, two pillars stand, one symbolizing the sun and the other the moon, both in equal size, arranged as a pair. In the Jewish temple in Jerusalem, there were two pillars (Boaz and Yachin) at the entrance to the Temple. In Egypt, two obelisks and two pylons, elongated and tall structures symbolizing the double horizon, stood at the entrance to temple courtyards. At the Church of the Transfiguration on Mount Tabor, two towers flank the entrance, reminiscent of temples in the ancient world. This recurring pattern in sacred sites suggests an appearance of Sacredness Generator Unifying duality that may help evoke an experience of the sacred.

In many sacred sites, we observe the appearance of multiplying physical duality that is not an exact copy. For instance, in the tomb of Rabbi Meir Baal Hanes, there are two rooms, two synagogues, and two domes. While this may have been unintentional, it undoubtedly contributes to the site’s charisma. Similarly, in the Sufis’ Zawiya in Acre, there are two main buildings – two centers of activity and sacredness that relate to each other. Additionally, above the main building, there are two identical octagonal domes.

The multiplying physical duality doesn’t necessarily entail a double appearance of the same thing, or even a repeated motif in the same location. For instance, the Baha’is have two Sacred sites in Haifa and Acre, creating a multiplying (and complementary) duality between them. On the Temple Mount square, there are two buildings with two domes: the Dome of the Rock and the Al Aqsa Mosque, which create a duality between them that doubles (and also complements). Similarly, The Western Wall plaza consists of two parts: the area next to the wall, used as a synagogue and considered religious, and the national and open plaza, which create a duality between them that doubles (and complements). The Church of the Sepulcher has two parts, the Rotunda and the Catholicon, each with two domes, creating a duality between them that doubles (and complements), and so forth.

The unity of opposites and the Philosopher’s Stone

The Sacredness Generator Unifying duality aims at the union of opposites, a state of completeness which is an expression of the sacred. The duality in a Sacred place does not exist by itself, but its function is to bring about Hierophany, a manifestation of the sacred, the meaning of which in the deepest sense is a connection of the opposites, the physical and the spiritual, the earthly and the heavenly, the male and the female. According to Maslow, the union of opposites is the aspiration of the human soul in peak experience, in which the contrasts and conflicts of life tend to be resolved or transcended[57]. And he adds that unifying awareness is the name given to peak experience, the sense of the sacred appears through the connection established between the eternal and the temporal, the sacred and the profane at that moment[58].

According to psychologist Ruth Netzer, the self embodies a person’s ambition, signifying the union of opposites such as light and shadow, and the individual and the world. It encompasses both youth and old age, representing life’s purpose and the process of individuation—a synchronous connection between humanity and the universe. The self involves separation leading to inclusion, a contraction toward fulfillment. It serves as both the center point and the expansive circle, a gravitational center and a peripheral atmosphere, where humanity meets the divine within oneself. Symbols like the cross or the mandala (a circle within a square) represent the completeness of the self[59]. These graphical representations of the self illustrate how a sacred place can embody and symbolize it, aided by the Sacredness Generator Unifying duality inherent within it, facilitating the union of opposites and its emergence.

One of the most profound symbols representing the self or the unity of opposites is the mandala—a geometric drawing enclosed within a predetermined frame containing both a square and a circle, known as the golden treatise (Tractatus aureus). According to Eliade, the mandala symbolizes the self, transcending the individual from time to beyond time. It serves as both a representation of the world and a symbolic pantheon[60]. Jung likens the mandala to the philosopher’s stone of the alchemists, embodying this dual quality at its highest essence[61]. Through examples from his patients’ dreams, Jung demonstrates how mandalas bring about peace and harmony, evoking feelings of wholeness, completion, surrender, and holiness. As a result, mandalas often appear in dreams, visions, and personal mythology, symbolizing the culmination of a journey and creating a protective, hermetic whole that fosters concentration on the center—the self[62].

A charismatic Sacred place functions as a three-dimensional mandala, catalyzing the process of individuation wherein individuals achieve self-awareness and wholeness. It encompasses images of light and dark, yin and yang, animus and anima; visiting such a place entails an initiation journey that fosters unity between the conscious and subconscious, connecting the individual with the universe at large[63]. For instance, Rujum al-Hiri exhibits a massive mandala-like structure, showcasing a unifying duality between the circle and straight lines. Similarly, the interior decorations of the Dome of the Rock resemble a grand mandala, with its connection to the rock and the narrative of ascension to heaven representing a Sacredness Generator Unifying duality. The layout of the Baha’i gardens in Acre also resembles a vast mandala. In the Zawiya in Acre, numerous mandalas adorn the walls and floors, characterized by circles, squares, and octagons. Their recurrence in the two primary buildings of the complex serves as a concealed unifying element within the overall compound.

The Sacredness Generator Unifying duality manifests in the architectural layout of charismatic sacred places, often resembling a mandala, among other expressions mentioned earlier. Its presence can transform a visit to a sacred place into a journey of individuation and evoke a profound experience of the sacred.

In Jungian psychology, the Philosopher’s Stone, drawing from alchemical symbolism, represents the fusion of the masculine and feminine aspects[64]. It is believed that the Philosopher’s Stone symbolizes the inner essence of humanity, capable of transmuting into this sacred artifact[64]. Analogous to man, the Philosopher’s Stone embodies a microcosm, reflecting the universe’s infinite depth, centered within the heart[65]. According to Campbell, within the Prima Materia resides the soul of the world, the divine spirit, or the demiurge[65]. This mystical stone emerges from chaos, housing the luminous white dove within the leaden matrix, symbolizing the transformative process[66]. It embodies Mercury, present within matter, guiding humanity towards divine enlightenment as the Nous, the supreme intelligence descending from celestial realms[66].

The Philosopher’s Stone, as highlighted by Eliade, serves as the axis mundi, the perpetual center of renewal and eternal creation. Integrating insights from transpersonal psychology, particularly Jungian principles, with the phenomenology of Sacred places elucidated by Eliade and others[67], we discern that the Philosopher’s Stone embodies the Sacredness Generator Connecting Center. Simultaneously, it encompasses the Sacredness Generator Unifying duality and other Sacredness Generators. This metaphorical philosopher’s stone operates within our internal psychological framework, shaping our perception, arrangement, and interpretation of Sacred places as archetypal representations of the cosmos. Moreover, it facilitates the union of opposites within us, catalyzed by encounters with Sacred places and the ensuing transformative experiences they induce.

The term “unifying duality” underscores the ongoing process occurring during a visit, emphasizing the dynamic interaction and dialogue between the individual and the sacred site. The Sacredness Generator Unifying duality operates when visitors actively engage with the sacred space. This engagement may manifest internally through intentions and projections or externally through actions such as mimicry, prostration, circumambulation, crossing thresholds, or lighting candles. These activities serve to evoke and contain the experience of the sacred. Worship in Sacred places fulfills this function, yet it must be spontaneous and individualized to effectively evoke the sacred experience.

The transition between two states of being during a visit to a Sacred place is characterized by a shift in perception akin to the aesthetic experience. However, this transition ultimately impacts the entirety of human existence—feelings, emotions, thoughts, and even physical state. This change is both triggered and symbolized by the act of passing through various gates or sections of the site. Therefore, the act of visiting the place, navigating its different areas, and interacting with it are of paramount importance. A Sacred place cannot be fully apprehended solely through imagery or from a distance.

The dual modus by which man perceives the world, according to which his consciousness works, is deep and basic, and appears in many ways. For example, in environmental psychology, spontaneous speech experiments were conducted in a circle, and it was discovered that a person usually starts talking when the person in front of him stops talking, and not the person next to him. The explanation of the experiment’s editor, the American clinical psychologist Bernard Steinzor (1920-2010), was that contrasts have a greater expressive and physical value in the relationship between a person and his fellow human beings, as well as the environment. The phenomena of speaking immediately after the person opposite speaks, is called the Steinzor effect, and it appears not only in sitting in a circle, but also in other forms of sitting[68]. For this reason, it is important that the Sacred site will have different parts to it that can be stationed and seen as opposites, for example interior and exterior, forward and backward, etc. we need the opposition as an aid in cataloguing a place, which is one of the basic functions of orientation and Assimilation into a new environment according to environmental psychology. after the act of cataloging (which happens automatically in the encounter between a person and a place), the act of interpretation takes place into which the Sacredness Generator Unifying duality come in, and this encourages an inner religious experience.

The dual modus by which humans perceive the world, influencing their consciousness, is fundamental and multifaceted. For instance, in environmental psychology, spontaneous speech experiments conducted in circular arrangements revealed that individuals typically initiate speech when the person opposite them ceases speaking, rather than the person adjacent to them. Bernard Steinzor, an American clinical psychologist (1920-2010), explained this phenomenon, termed the Steinzor effect, by highlighting the heightened expressive and physical significance of contrasts in interpersonal and environmental relationships. The Steinzor effect is not exclusive to circular seating arrangements but manifests in various seating configurations. Consequently, it is essential for Sacred sites to incorporate diverse elements that can be perceived as opposites, such as interior and exterior spaces, forward and backward orientations, among others. We rely on opposition as a tool for cataloging a place, a fundamental aspect of orientation and assimilation into a new environment as proposed by environmental psychology. Following the automatic act of cataloging that occurs during the interaction between an individual and a place, the process of interpretation commences, incorporating the Sacredness Generator Unifying duality. This integration fosters inner religious experiences.

Footnotes

[1] שם עמ 82

[2] Ittelson et al., An Introduction to Environmental Psychology, pp. 10, 75, 85

[3] Amos Rapoport, “Whose meaning in architecture”, Interbuild/Arena 83 (1967), pp. 44-46

[4] Ittelson et al., An Introduction to Environmental Psychology, p. 86

[5] בן אריה, מאפייני קדושה במקומות קדושים בישראל, עמ’ 21

[6] יונג, פסיכולוגיה ודת, עמ’ 128

[7] A. Keir Davidson, Zen Gardening, New York, NY: Random House, 2012

[8] Eliade, Mircea. 1963. Myth and Reality, translated by W. R. Trask. New York: Harper & Row. p. 6.

[9] Eliade, The Sacred and The Profane, p. 36

[10] Rennie, Reconstructing Eliade, p. 75

[11] Beit-Hallahmi and Argyle, The Psychology of Religious Behavior, Belief and Experience, p. 95

[12] Kandinsky, Concerning the Spiritual in Art, p. 109

[13] לעיל, הערה 8

[14] Martin Nitsche, “A Place of Encounter with a Divine: Heidegger on the Spatiality of Religious Experience”, Open Theology 3 (2017), pp. 338-344

[15] Anthony Aveni and Yonathan Mizrachi, “The Geometry and Astronomy of Rujm el-Hiri, a Megalithic Site in the Southern Levant”, Journal of Field Archaeology 25 (1998), pp. 475-496

[16] מיכאל פרייקמן, מבנים מגליתיים בדרום הלבנט: רמת הגולן כמקרה מבחן, חיבור לשם קבלת התואר דוקטור לפילוסופיה, ירושלים: האוניברסיטה העברית, 2014, עמ’ 182.

[17] אליאדה, תבניות בדת השוואתית, עמ’ 38; Rappenglück, “The Housing of the World”, pp. 387-422

[18] שם, עמ’ 390.

[19] אליאדה, תבניות בדת השוואתית, עמ’ 220.

[20] Van der Leeuw, Religion in Essence and Manifestation, p. 192

[21] שוב, כפי שיונג מוכיח בהתייחסותו אל העצמי. ראו יונג, פסיכולוגיה ודת, עמ’ 128.

[22] אליאדה, המיתוס של השיבה הנצחית, עמ’ 13-11.

[23] Rennie, Reconstructing Eliade, p. 7

[24] אליאדה, תבניות בדת השוואתית, עמ’ 34.

[25] Beit-Hallahmi and Argyle, The Psychology of Religious Behavior, Belief and Experience, p. 6

[26] Ibid p. 63

[27] David Hay, Religious Experience Today: Studying the Facts, London: Mowbray, 1990, cited in Beit-Hallahmi and Argyle, The Psychology of Religious Behavior, Belief and Experience, p. 73

[28] Edward Burnett Tylor, Primitive Culture: Researches into the Development of Mythology, Philosophy, Religion, Art and Custom, Vol. II, London: J. Murray, 1871, p. 14

[29] יונג, הפסיכולוגיה של הלא מודע, עמ’ 85.

[30] Gruel, “The Plateau Experience”, p. 58

[31] Joseph L. Henderson, “Ancient Myths and Modern Man”, in Carl G. Jung et al., Man and His Symbols, London: Aldus Books in Association with W. H. Allen, 1964, p. 129

[32] Ibid p. 131

[33] אליאדה, תבניות בדת השוואתית, עמ’ 15.

[34] אוטו, הקדוּשה, עמ’ 10.

[35] אלי שילר, כנסיית הקבר בירושלים, ירושלים: אריאל, 1985, עמ’ 104.

[36] שילר, כיפת הסלע ואבן השתיה, עמ’ 63.

[37] יונג, פסיכולוגיה ודת, עמ’ 106.

[38] שרון שתיל, האר”י: סיפורה והגותה של מהפכת הקבלה בצפת, תל־אביב: משכל, 2007, עמ’ 50.

[39] Aveni and Mizrachi, “The Geometry and Astronomy of Rujm el-Hiri”, p. 492

[40] אליאדה, תבניות בדת השוואתית, עמ’ 217, 236.

[41] יונג, פסיכולוגיה ודת, עמ’ 61.

[42] ג’יימס, החוויה הדתית לסוגיה, עמ’ 179.

[43] אליאדה, המיתוס של השיבה הנצחית, עמ’ 32.

[44] Barrie, The Sacred In-Between, p. 50

[45] Ibid p. 225

[46] יונג, פסיכולוגיה ודת, עמ’ 104.

[47] אליאדה, תבניות בדת השוואתית, עמ’ 208.

[48] שרה סבירי, הסוּפים: אנתולוגיה, תל־אביב: מפה, תשס”ח, עמ’ 111.

[49] Rappenglück, “The Housing of the World”, p. 390

[50] אליאדה, תבניות בדת השוואתית, עמ’ 81.

[51] In the psychological experiment named after the German sociologist Franz Carl Müller-Lyer (Franz Carl Müller-Lyer, 1857-1916), a vertical line is drawn next to a horizontal line. Both lines are the same length, but the vertical line appears longer. This is an optical illusion, one of several, used to study the effect of the environment on perception. On this see Ittelson et al., An Introduction to Environmental Psychology, p. 119

[52] אוטו, הקדוּשה, עמ’ 17.

[53] James, The Varieties of Religious Experience, p. 461

[54] בן אריה, מאפייני קדוּשה במקומות קדושים בישראל, עמ’ 21.

[55] טרנר, “עליות לרגל כתהליכים חברתיים”, עמ’ 41

[56] שם, עמ’ 43-41.

[57] Maslow, Religions, Values, and Peak-Experiences, p. 65

[58] Ibid p. 68

[59] נצר, מסע אל העצמי, עמ’ 214.

[60] אליאדה, תבניות בדת השוואתית, עמ’ 226.

[61] Jung, Man and His Symbols, p. 128

[62] Ibid p. 83

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

[64] שם, עמ’ 131

[65] שם, עמ’ 126.

[66] שם, עמ’ 137.

[67] In emphasizing the axis of the world (center) Eliade relies on Jung’s insights in the context of the self, even though they arrived at them at the same time. It is famous that the two were members of the same intellectual circle.

[68] Ittelson et al., An introduction to environmental psychology, p. 137