Sacredness Generators in Pagan Holy Sites

Mircea Eliade coined the term “Homo Religious,” suggesting that humans are driven by a quest for a Sacred moment and place, longing to reconnect with the Sacred. Eliade posited two levels of human experience: the mundane and temporary, referred to as “the horror of history,” and the Sacred and eternal, which are significant and sublime. These represent two ways of perceiving reality, and occasionally, the Sacred and eternal penetrates the temporal and profane realm, leading to a divine revelation that Eliade called Hierophany.

According to Eliade, it’s possible to assert with certainty that belief and the quest for the Sacred and Religious experience are integral and natural aspects of human existence. Indeed, throughout all cultures and eras, there has been a belief in life after death, energetic realms, entities, and a unifying force that connects everything into one cohesive whole. As far back as prehistoric times, humans buried their dead, often in the fetal position and with symbolic objects, indicating a belief in divinity and life after death. Additionally, they humanized their environment, attributing living beings to natural phenomena. Ancient religions were animistic and featured initiation rites, trance, healing, and ceremonies, practices that still exist in contemporary hunter-gatherer societies worldwide.

In other words, individuals sought to transition from an ordinary, routine state of existence and perception to a Sacred and eternal one, associating this with specific natural locations where the “gates” were open, facilitating a connection with the Sacred. Initially, they sanctified prominent rocks, groves, springs—places imbued with special “energy” and unseen beings—and sometimes created paintings or designs there. Later, they built megalithic complexes, standing stones, dolmens, and stone circles. Over time, humans also began constructing complexes and buildings intended as dwellings for gods and goddesses, which became the Holy places.

Before the arrival of monotheistic religions, an ancient and profound religion existed for tens of thousands of years until the classical period: animism, which evolved into Paganism at the dawn of history. The ancient religion of humanity involved a belief in natural forces, animistic entities, and energies.

The earliest Holy places, dating back to prehistoric times, were caves, mountain tops, and prominent rocks. They weren’t chosen randomly; instead, there are common characteristics among all Holy sites, both past and present. I call these features Sacredness Generators, and one of the most prominent is the reference to both the sky and the Earth. A Holy site often reflects the sky in some way, even if it’s not immediately apparent, at the same time, it also refers to and represents the Earth. These two elements make it a Sacredness Generator of Unifying Duality, as we will see. Many animistic and Pagan Holy sites were constructed according to this principle.

Heaven and Earth – Reflection and Connection

One of the clearest expressions of duality in the world is the division into heaven and Earth, and a potent manifestation of the Sacredness Generator Unifying Duality is the reflection of heaven on the Earth’s surface, the connection between the sky and the Earth. Architecturally, the circle or dome symbolizes the sky’s dome. The circle is an archetypal shape found in many Holy places, symbolizing, according to Jung, the spirit of the world. It also reflects the path of stars in the sky and the shapes of the sun and moon. The Sacredness of the circle is evident in prehistoric stone circles, and since prehistoric Religious expressions are the closest to humanity’s initial state, their structures most purely express Religious archetypes. The stone circle at Rujum al-Hiri, the largest Sacred prehistoric site in Israel, reflects the circle of the sky and connects heaven and Earth, as we will explore further.

According to researcher Michael Rappengluck, once humans learned to light fires, they perceived themselves as connected to the stars[1], feeling not only linked to the Earth but also to the sky. They used cosmic visions to reorganize their place and surroundings on Earth. To refocus, cognitive models based on cosmic visions were developed. These models provided answers regarding the structure of the world and the mysteries of life and death, making residences and ecosystems meaningful in their holiness. Initially, humans saw caves and natural formations, such as mountains or prominent rock arrangements, as representations of the universe and the stars. This perception extended to temples, houses, graves, and even cities and villages. For ancient people, settling the world was of utmost importance, viewed as establishing an order of heavenly origin.

The meaning of cosmic visions involved perceiving the world in terms of its form (cosmology), its origin and development (cosmogony), and its relationship to human life within a unified and temporal ecological system. For humans to feel comfortable in their surroundings, they needed to relate to and perceive it as reflecting the structure of the sky, where they identified themselves in contrast to other Earthly life. To reorganize the world according to their perception, humans created boundaries, developed structures, and guided activities to focus physical and mental strength. Thus, creation cosmogonies often begin with the separation of heaven and Earth—the primary being divides, establishing the first polarity and leading to the world’s creation in binary form. Ancient people sought to replicate this act by sanctifying cave walls, stone circles, and Sacred enclosures that distinguish between inside and outside[2]. They believed the primordial being initiated creation by dividing into two: Earth and sky, male and female, and this belief was reflected in the perceived duality of caves and later of houses[3].

In another article[4], Rappenglück further explains that the ancients sought to synchronize human dwellings with the universe through astronomical observations, which he referred to as “living astronomy.” The positions of the stars influenced the timing of significant activities, akin to ancient astrology. The heavens held answers to life’s mysteries, and the transformation of chaos into cosmos (order) was aided by the external cosmos. Additionally, places beyond the physical world, such as the sun or those in the underworld, were seen as containers holding energy, which, when released, influenced the space-time system, particularly through human thoughts. In other words, as I interpret it, humans try to create a piece of heaven on Earth in Holy places or even in their homes. To achieve this, they must separate it from its surroundings, just as the sky is separated from the Earth.

Rappenglück draws on Eliade, who asserts that a Holy place, by its very nature, has a celestial prototype. Furthermore, “for the archaic man, reality is a function of imitating a heavenly archetype, a reality granted by participation in the symbolism of the center.” [5] According to Eliade’s theory, the connection between heaven and Earth at the symbolic center of a Holy place facilitates a transition between the Sacred and the profane realms, leading to a new creation. The resulting Hierophany leaves traces, or Cartophany, in that place. A Holy place, as mentioned, represents the image of the world (Imago Mundi), but the reference is not only to the Earth but to the entire universe[6].

The sky was perceived as a place of order, reflected in the cycles of the moon, the movements of the stars, and the rising and setting of the sun, often represented archetypically in the shape of a circle. The sun and moon, as the most prominent celestial bodies, held a central role in animistic beliefs worldwide, making it understandable that they would be represented in Sacred places. According to Eliade, the lunar cycle’s stages symbolized death and rebirth, which played a crucial role in developing humanity’s Religious concepts of cycles. This is why prehistoric Sacred sites often include lunar references[7]. They are also significant as expressions of spirituality and order in “advanced” cultures. The sun, seen as the source of life and light, is a manifestation of divinity, which is why historic and ancient Sacred sites frequently contain references to it[8].

In the study of religions, there’s a theory that animism and Paganism were preceded by belief in a supreme sky god or a great goddess, Mother Earth, often interconnected through union or procreation. It was only after this that various gods “appeared,” representing phenomena on Earth[9]. The archetype of heaven and Earth is already present in the book of Genesis and likely also in the ancient Pagan concept of Sacred marriage[10]. The sky isn’t just a place; it represents a different reality, a different perception—a state of unity and holiness. This representation is interpreted as the existence of spiritual heavenly worlds that parallel our own, forming the basis for defining religion in the psychology of religion[11]. Consequently, the concept found in many traditions is that a Holy place exists on the spiritual plane before it manifests in the Earthly realm. This is the case with the “Jerusalem above,” created by God before the “Jerusalem below,” and Plato’s ideal city, which is built according to a heavenly archetype[12].

According to Jung, “Our heaven is the incorruptible and spotless element. The production of the original divine spirit out of chaos was called the fifth element, and this is the human sky, a blue liquid that cannot be destroyed. Thus, the sky is a spiritual essence, while the world, including its physical heaven, is a physical essence. The alchemists believed that the essences of the blue sky and the physical sun (like dew drops, as the spiritual sky is also living water) and the colours blue and gold, evoke images in people that correspond to the sky and heavenly sun within us”[13]. In other words, connecting to the Sacred involves imitating and reflecting the spiritual heavens on Earth.[14].

In his book on Sacred architecture, Barry places heaven at the pinnacle of a hierarchy of spirit and matter present in Holy places[15]. He identifies four types of existence or representation of Sacred sites. The first is the Holy place that represents the heavenly city, where divinity is present. The second is the Sacred site that symbolizes the heavenly order, power, and knowledge expressed in the scale, order, content, and arrangement of the site’s architecture. The third is the Holy place as a refined space of purity and perfection, cleansed by the divine presence. The fourth is the Holy place as a site of prayer and devotion, suited for communal Religious ceremonies. In the first two instances, the meaning of the Holy place is a reflection of spiritual heaven on Earth. In the latter two, it signifies divine presence on Earth. According to Barry, Sacred architecture helps individuals find their place in the universe, symbolizing the completeness of divinity and the connection between heaven and Earth, thus serving as a place where divinity can dwell.

In addition to reflecting the sky, the Holy place also mirrors the environment, acting upon and within it as its Completion. The Holy place connects to nature, its visitors, seasonal changes, prominent mountains, and the terrain of nearby and distant environments. It blends into its surroundings in a marvelous and mysterious way that reveals and enriches its inherent potential. The Sacredness of the place is revealed through its design, much like a skilled sculptor reveals a statue from a block of marble. The earliest Sacred places included prominent rock formations shaped and even sculpted by ancient people, caves perceived as female genitalia and adorned with paintings, and so on. The hidden principles of the land are unveiled through the experience of holiness during a visit to a Sacred place. This process sanctifies and empowers the land and its surrounding areas, both near and far (as seen at Rujum al-Hiri), inspiring a desire to shape it accordingly. In other words, ancient humans perceived spiritual beings through certain natural places, thanks to their process of humanizing and animating these places in their minds.

Charismatic Holy places in the Land of Israel engage with their surroundings in various ways. Some align with prominent geographical features, such as Mount Meron and the Tomb of Rashbi, while others offer vistas, like Nabi Shuayeb. Some engage in a comprehensive and spiritual manner, like Rujum al-Hiri. Certain Sacred sites, like the Bahá’í Gardens, incorporate the environment within them. Others enhance the surrounding landscape, as Mount Tabor does, or mirror it geometrically, like the Dome of the Rock[16]. Many of these places also have connections to the sky.

According to Barry, a building’s success hinges on its ability to integrate with and complement its surroundings, enhancing and grounding the environment, as exemplified by the Dome of the Rock. Such buildings also serve to connect the heavens and the Earth. The primordial Holy place is woven into the fabric of nature, serving to connect various elements[17]. However, not all Sacred places in Israel visibly connect with their physical environment, as in the case of the Western Wall.

A beautiful example of a Holy place’s reference to both heaven and Earth, as well as to the physical and spiritual environment, is found in researcher Tom Paradise’s fascinating study of the monuments of Petra in Jordan. He discovered that nearly all the monuments align with prominent surrounding landmarks, particularly mountains, while also aligning with celestial bodies, especially sunsets and sunrises on specific days of the year[18]. This dual orientation—toward a notable mountain and the sunrise—is a feature seen in many Holy sites across cultures, eras, and religions, beginning in prehistoric times and including some Sacred places in the Land of Israel.

Sacredness Generators Unifying Duality in Rujum al-Hiri

Rujum al-Hiri (رُجْم الهِـرّي), also known as Gilgal Refaim in Hebrew, is the great Stone circle in the southern Golan Heights, near Gamla. Some suggest it is the oldest such structure in the world, resembling other ancient stone Circles like Avebury and Stonehenge in England. Initially, it was thought to date back to the Early Bronze Age, but it is now believed to be from the Chalcolithic period[19]. Although it’s impossible to know the nature of the worship or whether it inspired a sense of holiness at the time, today it serves as a pilgrimage site for the “New Age” movement, with visitors reporting feelings of energy, successful channelling, and a general sense of holiness when visiting the site. Regardless of historical interpretations, the site’s round shape makes it one of the best examples of a structure built to symbolize the connection and reflection of heaven on Earth.

Rujum al-Hiri consists of several circles with walls and openings aligned to the rising and setting of the sun on specific days of the year (equinoxes, solstices) and to the movements of other celestial bodies like the moon and stars. The openings and the circles are also oriented toward prominent landscape features, such as mountains. The outer circle has a diameter of 156 meters, and its circumference is nearly 500 meters. The outer walls reach a height of two meters, but they were once twice as tall. There are two large openings and one smaller one. The largest main opening faces northeast, aligning with the rising sun on the longest day of the year, and toward a prominent mountain near Tel Fars. The other large opening faces southeast, pointing to the rising sun on the shortest day of the year and toward a lower mound. On the southwest side, there is a smaller opening that faces the sunset on the shortest day of the year and toward Mount Tabor, the most prominent landmark in the Galilee. Directly to the east stand two large stones, separate from the rest, between which the sun rises on the equinoxes in autumn and spring. The orientation of the three openings is twofold: they align with prominent terrain features and the sunrise and sunset on specific days of the year.

Inside Rujum el-Hiri, there are three stone circles, primarily constructed from fieldstones, although some stones show evidence of being chiselled. At its center are two semicircles and a large mound of stones, a dolmen, which has a diameter of over twenty meters and originally reached a height of eight meters. Inside the dolmen, there’s a room with an access corridor that aligns with the sunrise on the longest day of the year and also points toward Tel Fars. The site’s stones weigh around forty thousand tons in total, and it’s estimated that building this Sacred complex required more than twenty-five thousand working days. The large circle of stones and the inner secondary circles create a distinct shape and boundary that differentiates between the Sacred and the profane. Additionally, thirty-six wide walls connect the three complete circles, with twenty-two of them aligning with prominent star systems in the sky.

The notable researchers of the site include Yonatan Mizrahi from Tel Aviv University and Anthony Avni from Colgate University in New York, who studied the celestial and terrestrial orientations of Stone circle[20]. Additionally, Michael Freikman, as part of his doctoral thesis on megaliths in the Golan, conducted excavations near Rujum al-Hiri and reevaluated the site.

Avni and Mizrachi uncovered an intriguing correlation: Mount Hermon precisely aligns with the northern center of the circle, while Mount Tabor marks the sun’s setting position on the longest day of the year. These two peaks held profound significance for ancient cultures in the northern region, often referenced together in historical texts as the “Great Hermon” and the “Little Hermon.” Additionally, Mount Avital, Bental, Mount Harmonia, and even Mount Varda all reside along the North South axis, a noteworthy detail highlighting the celestial reflection upon the terrestrial realm. The north, revered as a symbol of eternity by ancient civilizations due to its steadfast stars, is the axis around which the entire celestial dome revolves.Top of Form

Avni and Mizrahi made a remarkable observation: twenty-two out of the thirty-six lateral walls, linking the three complete circles, align with the sunrise and sunset of twenty-two primary star systems in the sky, including illustrious and radiant systems like Orion and Sirius. Additionally, the sunrise on the longest day of the year illuminates a notable hill in the east—Mount Fars—while its counterpart on the shortest day occurs over the distinguished silhouette of Mount Tabor. Furthermore, during the equinox, the sun emerges between two conspicuous rocks within the outer circle, typically challenging to discern under normal circumstances[21].

Freikman’s research also yielded significant insights into the symbolic Sacred configuration of the site. Located a few hundred meters from the Stone circle, at the terminus of a spur, stands a mound mirroring the dimensions of the central Rujum mound. Similar to its counterpart, it features a spacious chamber with an entrance corridor facing east. A sequence of mounds, erected above the horizon line of a raised spur to the north, leads to this structure. Freikman postulates that this analogous mound symbolizes the moon, contrasting with the central circle mound representing the sun (given the human perspective, both the moon and the sun share equal diameters). The markings along the horizon line of the extension are interpreted as representing stars[22]. This arrangement distinctly mirrors the celestial shapes onto the Earthly plane, with the spur and its mounds posited as a terrestrial counterpart to the Milky Way.

The circle, deemed the nearest geometric form to perfection, mirrors the shape and motion of celestial bodies—the sun, moon, and the stars’ trajectory in the heavens. The ancient perception of two circles of equivalent diameter (as observed by humans) in the sky, radiating light across the world, was regarded as a marvel, particularly as it resonated with the structure of the human body, manifesting in the form of the round pupils—the conduits through which light enters. This association is evident in ancient Egyptian culture, where the sun was referred to as the “eye of Ra,” while the moon was known as the “eye of Thoth” or the eye of the god Horus. It’s conceivable that Rujum al-Hiri hosted nocturnal rituals wherein fires were kindled at the center of the central mound and the encircling circles, as well as atop the mound representing the moon and the mounds signifying the stars. This arrangement would have been perceived as a mimicry of the celestial realm, thereby anchoring heavenly energies upon the Earthly plane.

Within the stone circle, the cosmic spectacle of creation’s renewal unfolds on the longest day of the year, as a beam of sunlight permeates through the north-eastern aperture (also reaching the corridor within the central mound). Avni and Mizrahi propose that on this significant day, Sacred marriage rituals between Tammuz and Inanna took place, aimed at guaranteeing fertility for the land, vegetation, humans, and animals alike[23].

Regarding the Sacred arrangement at the Rujum, Freikman posits that a similar rounded structure, albeit smaller, stood there approximately 8,000 years ago, prior to being dismantled to make way for the construction of the wheel around 6,000 years ago. The utilization of building blocks from an ancient Sacred site, as observed in the traditions of Egyptian and other temples, underscores the continuity of Religious practices. According to Freikman, the site forms a part of Sacred geography, signifying its environment as an organism within which the Sacred site holds its place. Freikman contends that there existed a paradigm of rituals and sanctity, transmitted across generations and awaiting further deciphering.[24].

Freikman posits that the Rujum was a component of a broader Sacred network, encompassing both its immediate vicinity and more distant surroundings. He draws this conclusion from the scarcity of archaeological findings within the Rujum al-Hiri area itself, contrasting with the discovery of numerous villages adorned with pottery and figurines in the surrounding regions. Remarkably, the central area of the Rujum appears meticulously cleared, suggesting a quasi-taboo status[25]. Freikman identifies three concentric circles of sanctity surrounding Rujum al-Hiri. The innermost circle, located at a distance of only a few hundred meters, is designated for the gods and thus remains unoccupied. The middle circle, spanning distances from hundreds of meters to a few kilometers, harbours a cluster of settlements and graves, symbolizing a circle of life. The outermost circle, extending from a few kilometers to dozens of kilometers away, comprises mountains and prominent landscape features visible from the Rujum, facilitating communication with other realms. The openings in the wheel and its walls are aligned with the outer circle (and simultaneously with celestial bodies). Freikman suggests that these same locations (mountains) potentially served as conduits for souls transitioning from the Rujum to other worlds, proposing the placement of dolmens atop them. He contends that the entire center of the Golan was likely part of a unified Sacred configuration centered around the Rujum [26].

Indeed, Rujum al-Hiri stands as a grand collaborative endeavour—a monumental testament, akin to a tombstone or mandala, emblematic of human unity and its interconnection with the environment. It serves as a relic of Religious beliefs within a bygone culture. Its remarkable scale evokes a sense of reverence, while the Sacred elements contained within it contribute to stirring Religious experiences. Despite its departure from conventional architectural norms, the Rujum possesses many attributes of a Sacred site. While the exact nature of worship and the purpose of the Rujum in ancient times remain elusive, its celestial alignments leave little doubt that it was constructed with reference to heavenly bodies, particularly the sun. Given its lack of practical utility, it likely served as a Religious sanctuary.

Although now merely a heap of stones, Rujum al-Hiri elicits profound emotions among believers of the “New Age” movement, who flock to the site, particularly on the longest day of the year, to partake in ceremonies of renewal and rebirth. Their conceptual framework draws inspiration from analogous rituals conducted at Stonehenge and other global sites. A significant aspect of the site’s allure lies in its celestial symbolism—the nexus between the heavenly sunbeam and the terrestrial circle. The circular form serves as a poignant reminder of the sky, while the stone and inner chamber evoke associations with the womb and Earth, encapsulating the duality of the celestial and terrestrial realms. Indeed, the site’s charisma emanates from its role as a Sacred conduit, bridging dualities, manifesting as a connection between heaven and Earth, circularity and linearity, sunlight and stone.

The Sacred Generators found in Rujum al-Hiri share similarities with those in other stone circles around the world, such as Stonehenge and Avebury in England. In these cases as well, the circles form part of larger Sacred complexes, incorporating alignments with the sun and celestial bodies, alongside references to the surrounding environment and Earth. Moreover, it’s not solely individual circles that exhibit this pattern; there are sites where multiple stone circles are positioned in a manner akin to star systems in the sky. For instance, the three stone circles of the Hurlers in Cornwall, England (near the Cheesewring), are arranged in a manner resembling the belt of three stars of the hunter—Orion. Each circle represents a star, and the number and positioning of circles within a certain area mirror star systems observed in the sky.

In Israel, alongside Rujum al-Hiri, there exist several other stone circles, like the one in Tabha[27]. Similarly, in Jordan, stone circles are also present. The interconnectedness between these sites, even across considerable distances, reveals a master plan characterized by careful consideration of orientation, consistent dimensions (module), and alignment with celestial phenomena.

Footnotes

[1] Rappenglück, “Constructing Worlds”, p. 108

[2] A breathable membrane, like a cave wall that allows water to pass through, a painting, or a wall with an opening, is better. The house, like the cave, was surrounded by walls, just as Sacred enclosures were. The ancients perceived these as selective membranes that let in certain types of energy and matter while blocking others. The walls had an inside and an outside, separating and connecting these worlds simultaneously. In doing so, they were seen as bridges between worlds—one side representing this world and the other, the other world. The paintings on these walls were considered magical. According to Rappenglück, touching the wall with one’s hand offers a glimpse into the world beyond, which explains the hand paintings on the cave walls of early humans. Rappenglück, “Cave and Cosmos”, p. 243

[3] Rappenglück, “Constructing Worlds”, p. 101 and: Rappenglück, “Cave and Cosmos”, p. 243

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

[5] Eliade, The Myth of the Eternal Return, p. 12. Reality is indeed granted by participating in the symbolism of the center, but it appears through the symbol of the circle, that is, the periphery around the center.

[6] Rennie, Reconstructing Eliade, p. 43

[7] אליאדה, תבניות בדת השוואתית, עמ’ 103.

[8] שם 85

[9] See Uzi Avner et al., “Survey of Neolithic Cult Sites in the Eilat Mountains, Israel”, Mitekufat Haeven: Journal of the Israel Prehistoric Society 44 (2014), pp. 101-116 on the ancient desert worship in Sinai and the Negev.

[10] אליאדה, המיתוס של השיבה הנצחית, עמ’ 30.

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

[12] אליאדה, המיתוס של השיבה הנצחית, עמ’ 15-13.

[13] Jung, Man and His Symbols, p. 138

[14] This distinction between spiritual and physical heaven and the connection to the colors blue and yellow can be seen in the art in Barluzzi’s churches in Israel

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

[16] שילר, כיפת הסלע ואבן השתיה, עמ’ 43.

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

[18] Tom Paradise, “Architectural Orientation and Earth-Sun Relationships in Petra, Jordan: A Preliminary Analysis of the Principal Tombs and Structures”, Annual of the Dept of Antiquities of Jordan 58 (2015), pp. 1-6

[19] Mike Freikman, “A near Eastern megalithic monument in context”, eTopoi: Journal for Ancient Studies, Special Volume 3 (2012), pp. 143-147

[20] Aveni and Mizrachi, “The Geometry and Astronomy of Rujum al-Hiri, a Megalithic Site in the Southern Levant”, pp. 475-496

[21] Aveni and Mizrachi, “The Geometry and Astronomy of Rujm el-Hiri, a Megalithic Site in the Southern Levant”, pp. 475-496

[22] פרייקמן, מבנים מגליתיים בדרום הלבנט, עמ’ 43.

[23] Aveni and Mizrachi, “The Geometry and Astronomy of Rujm el-Hiri, a Megalithic Site in the Southern Levant”, p. 492

[24] פרייקמן, מבנים מגליתיים בדרום הלבנט, עמ’ 147.

[25] שם 145

[26] שם 151

[27] בן אריה, זאב, תרבות האלה בישראל, יפו: הוצאת פראג, 2022

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