What is sacred? What is sacred: meaning and interpretation of the word. Sacred knowledge. Sacred place. What is sacredness

sacred, primarily related to religious cult and ritual. In a general cultural sense, it is used in relation to cultural phenomena and spiritual values. Sacred are values that are enduring for humans and humanity, those that people cannot and do not want to give up under any circumstances.

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SACRED

from lat. sacrum - sacred) - everything that relates to cult, worship of especially valuable ideals. Sacramental - sanctified, holy, cherished. S. is the opposite of secular, profane, worldly. What is recognized as a shrine is subject to unconditional and reverent veneration and is protected with special care by all possible means. S. is the identity of faith, hope and love; its “organ” is the human heart. The preservation of a sacred attitude towards the object of worship is primarily ensured by the conscience of the believer, who values the shrine more than his own life. Therefore, when there is a threat of desecration of a shrine, a true believer comes to its defense without much thought or external coercion; sometimes he can sacrifice his life for this. S. in theology means subordinate to God.

The symbol of sacralization is consecration, that is, a ceremony as a result of which an ordinary mundane procedure acquires a transcendental meaning. Initiation is the elevation of a person through an established sacrament or church rite to one or another degree of spiritual service. A priest is a person who is attached to the temple and performs all the sacraments except the priesthood. Sacrilege is a property attack aimed at sacred and consecrated objects and accessories of the temple, as well as insulting the religious feelings of believers; in a broader sense, it means an attack on a shrine.

In addition to the theological understanding of S. as a derivative of God, there is an extensive philosophical interpretation of it. For example, E. Durkheim used this concept to designate the natural historical basis of truly human existence, its social essence and contrasted it with the concept of individualistic (egoistic) existence. Some religious scholars consider the procedure of sacralization as an essential hallmark of any religion - pantheistic, theistic and atheistic: religion begins where a system of sacralization of especially valuable ideals takes shape. The church and the state are developing a complex and subtle system of protecting and transmitting the sacred attitude of people to the basic ideals of the established culture. Broadcasting is carried out using mutually agreed upon methods and means of all forms. public life. Among them are strict rules of law and soft techniques of art. An individual from the cradle to the grave is immersed in the S system generated by the family, clan, tribe and state. He is involved in ceremonies, ritual actions, performs prayers, rituals, observes fasts and many other religious instructions. First of all, the norms and rules of attitude towards the near and far, family, people, state and the absolute are subject to sacralization.

The sacralization system consists of: a) the sum of ideas sacred to a given society (ideology); b) psychological techniques and means of convincing people of the unconditional truth of these ideas?) specific iconic forms of embodiment of shrines, sacramental and hostile symbols; d) a special organization (for example, a church); e) special practical actions, rituals and ceremonies (cult). It takes a lot of time to create such a system; it absorbs past and newly emerged traditions. Thanks to sacred traditions and the currently existing system of sacralization, society strives to reproduce a certain religion in all its horizontals ( social groups, classes) and verticals (generations). When the chosen object is sacralized, people believe in its reality more strongly than in empirically given things. The highest degree of S. attitude is holiness, that is, righteousness, piety, pleasing to God, penetration with active love for the absolute and liberation of oneself from impulses of selfishness. Any religiosity is associated with S., but not every believer is capable of becoming a saint in practice. There are few saints, their example serves as a guide for ordinary people. Degrees of S. attitudes - fanaticism, moderation, indifferentism. S.'s feeling is whole, and the poison of doubt is deadly for him.

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Previously, women put a special sacred meaning into their everyday affairs. Maybe that’s why families were more harmonious and stronger, and people were healthier and happier?

COMBING YOUR HAIR do this consciously, imagining how a comb sliding through your hair removes all the negative energy and information that has accumulated during the day. This way, the feminine energy that our hair is known to absorb is restored.

Woman with long hair has very strong energy and is capable of creating a “protective circle” for the man he loves. The husband receives protection from his wife when he combs her hair. The Slavs had such a tradition.

BATHING, BEAUTY TREATMENTS, BEAUTYING YOURSELF, OR APPLYING MAKEUP, imagine that you are connecting with the energies Female Goddesses Beauty that resonates with the vibrations of the female planet Venus, which gives you youth, beauty, charm and health.

COOK FOR YOUR HUSBAND or to a sick family member, any drink that he loves, take it into your hands and quietly say over him kind, blessing words, healing prayers coming from your heart. Such a potion will become nectar, and will be able to nourish and heal not only the body, but also the soul.

To the process COOKING you need to approach it like meditation, that is, do it consciously and slowly. If a woman cooks hastily, fussing, or even neglects this responsibility, then her husband will not want a long-term relationship with her. If she puts her whole soul into this process, cooks slowly, and her dishes are always varied, then family life will be long and interesting. While kneading the dough, you can meditate on the unity of relationships between family members.

WHEN YOU WASH LINEN OR IRON YOUR HUSBAND'S SHIRTS, feel his courage and strength, give his clothes the power to win, imagine how his affairs become better, how success, prosperity and luck come to him. And then in it he will truly become capable of reaching any heights.

CLEANING SPACE AT HOME, mentally imagine how all troubles, discord leave him, negativity is eliminated. And the house is filled with the light of your love, joy and magic. It is beneficial to cleanse the house with a candle flame, open windows for free air movement, burn incense, do wet cleaning and grow flowers. Thus, you enlist the support of all the elements and gain protection.

TOUCHING A LOVED ONE OR A CHILD, imagine how a stream of blessed energy flows through your palms, capable of healing spiritual wounds, calming, filling Souls with divine love. Such touches work wonders...

PUT LOVE AND BLESSING INTO EVERYTHING YOU DO. Treat all matters as a ritual, giving it a special sacred meaning. It is in such outwardly imperceptible acts of a woman that her true, magical power is revealed. And happiness comes to her in the form of spiritual harmony, a successful loving husband, healthy smart children, a friendly and strong family.

1) Sacred- (from Latin sacrum - sacred) - see: SACRED

2) Sacred - (from Latin sacrum - sacred) - everything that relates to cult, worship of especially valuable ideals. Sacramental - sanctified, holy, cherished. S. is the opposite of secular, profane, worldly. What is recognized as a shrine is subject to unconditional and reverent veneration and is protected with special care by all possible means. S. is the identity of faith, hope and love; its “organ” is the human heart. The preservation of a sacred attitude towards the object of worship is primarily ensured by the conscience of the believer, who values the shrine more than his own life. Therefore, when there is a threat of desecration of a shrine, a true believer comes to its defense without much thought or external coercion; sometimes he can sacrifice his life for this. S. in theology means subordinate to God. The symbol of sacralization is consecration, that is, a ceremony as a result of which an ordinary mundane procedure acquires a transcendental meaning. Initiation is the elevation of a person through an established sacrament or church rite to one or another degree of spiritual service. A priest is a person who is attached to the temple and performs all the sacraments except the priesthood. Sacrilege is a property attack aimed at sacred and consecrated objects and accessories of the temple, as well as insulting the religious feelings of believers; in a broader sense, it means an attack on a shrine. In addition to the theological understanding of S. as a derivative of God, there is an extensive philosophical interpretation of it. For example, E. Durkheim used this concept to designate the natural historical basis of truly human existence, its social essence and contrasted it with the concept of individualistic (egoistic) existence. Some religious scholars consider the procedure of sacralization as an essential distinguishing feature of any religion - pantheistic, theistic and atheistic: religion begins where a system of sacralization of especially valuable ideals takes shape. The church and the state are developing a complex and subtle system of protecting and transmitting the sacred attitude of people to the basic ideals of the established culture. Broadcasting is carried out using mutually agreed upon methods and means of all forms of social life. Among them are strict rules of law and soft techniques of art. An individual from the cradle to the grave is immersed in the S system generated by the family, clan, tribe and state. He is involved in ceremonies, ritual actions, performs prayers, rituals, observes fasts and many other religious instructions. First of all, the norms and rules of attitude towards the near and far, family, people, state and the absolute are subject to sacralization. The sacralization system consists of: a) the sum of ideas sacred to a given society (ideology); b) psychological techniques and means of convincing people of the unconditional truth of these ideas?) specific iconic forms of embodiment of shrines, sacramental and hostile symbols; d) a special organization (for example, a church); e) special practical actions, rituals and ceremonies (cult). It takes a lot of time to create such a system; it absorbs past and newly emerged traditions. Thanks to sacred traditions and the currently existing system of sacralization, society strives to reproduce a certain religion in all its horizontals (social groups, classes) and verticals (generations). When the chosen object is sacralized, people believe in its reality more strongly than in empirically given things. The highest degree of S. attitude is holiness, that is, righteousness, piety, pleasing to God, penetration with active love for the absolute and liberation of oneself from impulses of selfishness. Any religiosity is associated with S., but not every believer is capable of becoming a saint in practice. There are few saints; their example serves as a guide for ordinary people. Degrees of S. attitudes - fanaticism, moderation, indifferentism. S.'s feeling is whole, and the poison of doubt is deadly for him. D. V. Pivovarov

3) Sacred- feeling religious. As a rule, the concept of the sacred is associated with that which surpasses a person, causing him not only respect and admiration, but also a special zeal, which Otto in his essay “The Sacred” (1917) defines as “a feeling of a creative state”, or a feeling of “numinous ", implying divine greatness. The sacred includes an element of “fear” of absolute power, and this is not fear of danger, not melancholy from the uncertainty of the future; and also – an element of the “mystery” of the unknowable; it is somewhat reminiscent of the feeling of “enormous”, while its object has a very definite “bewitching” power. In general, fear, mystery and fascination will be the three components of the sense of the sacred. Any religious feeling (sin, redemption, etc.) grows around this center. The sacred is opposed to the profane to the extent that it has a “power” that the profane lacks.

Sacred

(from Latin sacrum - sacred) - see: SACRED

(from Latin sacrum - sacred) - everything that relates to cult, worship of especially valuable ideals. Sacramental - sanctified, holy, cherished. S. is the opposite of secular, profane, worldly. What is recognized as a shrine is subject to unconditional and reverent veneration and is protected with special care by all possible means. S. is the identity of faith, hope and love; its “organ” is the human heart. The preservation of a sacred attitude towards the object of worship is primarily ensured by the conscience of the believer, who values the shrine more than his own life. Therefore, when there is a threat of desecration of a shrine, a true believer comes to its defense without much thought or external coercion; sometimes he can sacrifice his life for this. S. in theology means subordinate to God. The symbol of sacralization is consecration, that is, a ceremony as a result of which an ordinary mundane procedure acquires a transcendental meaning. Initiation is the elevation of a person through an established sacrament or church rite to one or another degree of spiritual service. A priest is a person who is attached to the temple and performs all the sacraments except the priesthood. Sacrilege is a property attack aimed at sacred and consecrated objects and accessories of the temple, as well as insulting the religious feelings of believers; in a broader sense, it means an attack on a shrine. In addition to the theological understanding of S. as a derivative of God, there is an extensive philosophical interpretation of it. For example, E. Durkheim used this concept to designate the natural historical basis of truly human existence, its social essence and contrasted it with the concept of individualistic (egoistic) existence. Some religious scholars consider the procedure of sacralization as an essential distinguishing feature of any religion - pantheistic, theistic and atheistic: religion begins where a system of sacralization of especially valuable ideals takes shape. The church and the state are developing a complex and subtle system of protecting and transmitting the sacred attitude of people to the basic ideals of the established culture. Broadcasting is carried out using mutually agreed upon methods and means of all forms of social life. Among them are strict rules of law and soft techniques of art. An individual from the cradle to the grave is immersed in the S system generated by the family, clan, tribe and state. He is involved in ceremonies, ritual actions, performs prayers, rituals, observes fasts and many other religious instructions. First of all, the norms and rules of attitude towards the near and far, family, people, state and the absolute are subject to sacralization. The sacralization system consists of: a) the sum of ideas sacred to a given society (ideology); b) psychological techniques and means of convincing people of the unconditional truth of these ideas?) specific iconic forms of embodiment of shrines, sacramental and hostile symbols; d) a special organization (for example, a church); e) special practical actions, rituals and ceremonies (cult). It takes a lot of time to create such a system; it absorbs past and newly emerged traditions. Thanks to sacred traditions and the currently existing system of sacralization, society strives to reproduce a certain religion in all its horizontals (social groups, classes) and verticals (generations). When the chosen object is sacralized, people believe in its reality more strongly than in empirically given things. The highest degree of S. attitude is holiness, that is, righteousness, piety, pleasing to God, penetration with active love for the absolute and liberation of oneself from impulses of selfishness. Any religiosity is associated with S., but not every believer is capable of becoming a saint in practice. There are few saints; their example serves as a guide for ordinary people. Degrees of S. attitudes - fanaticism, moderation, indifferentism. S.'s feeling is whole, and the poison of doubt is deadly for him. D. V. Pivovarov

feeling religious. As a rule, the concept of the sacred is associated with that which surpasses a person, causing him not only respect and admiration, but also a special zeal, which Otto in his essay “The Sacred” (1917) defines as “a feeling of a creative state”, or a feeling of “numinous ", implying divine greatness. The sacred includes an element of “fear” of absolute power, and this is not fear of danger, not melancholy from the uncertainty of the future; and also – an element of the “mystery” of the unknowable; it is somewhat reminiscent of the feeling of “enormous”, while its object has a very definite “bewitching” power. In general, fear, mystery and fascination will be the three components of the sense of the sacred. Any religious feeling (sin, redemption, etc.) grows around this center. The sacred is opposed to the profane to the extent that it has a “power” that the profane lacks.

SACRED SACRED (from the Latin sacralis - sacred), designation of the sphere of phenomena, objects, people related to the divine, religious, associated with them, in contrast to the secular, worldly, profane. In the course of history, the process of sanctification, sacralization is opposed to desacralization, secularization various sides human existence.

Modern encyclopedia. 2000 .

Synonyms:

See what "SACRAL" is in other dictionaries:

- [lat. sacer (sacri)] sacred; related to faith, religious cult; ceremonial, ritual. Dictionary foreign words. Komlev N.G., 2006. sacred 1 (Latin sacer (sacri)) sacred, related to religious cult and ritual; ritual. 2 (… … Dictionary of foreign words of the Russian language

Cm … Synonym dictionary

- (from Novolat. sacrum sacrum, from Late Lat. os sacrum, lit. sacred bone), sacral, relating to the sacrum. For example, S. vertebra, sacral vertebra, S. region, sacral region. .(Source: “Biological Encyclopedic Dictionary.” Editor-in-chief M... Biological encyclopedic dictionary

- (Latin sacer - sacred) - related to faith, religious cult, e.g. ritual, prohibition, object, text, etc. Big Dictionary in cultural studies.. Kononenko B.I.. 2003 ... Encyclopedia of Cultural Studies

1. SACRED, oh, oh; flax, flax, flax. [from lat. sacer sacred]. Book Associated with a religious ceremony; ceremonial, ritual. C. the nature of the dances. 2. SACRED, oh, oh. [from lat. os sacrum sacrum] Special. Pertaining to the sacrum; sacral. WITH.… … encyclopedic Dictionary

SACRAL- 1. S. (from Latin sacer dedicated to God) sacred, related to religious cult and ritual; ritual. Wed. sacramental. 2. S. (from Latin os sacrum sacrum) an anatomical term with the meaning “sacral, relating to the sacrum.” Big… … Great psychological encyclopedia

Sacral- (from the Latin sacralis sacred), designation of the sphere of phenomena, objects, people related to the divine, religious, associated with them, in contrast to the secular, worldly, profane. In the course of history, the process of sanctification, sacralization... ... Illustrated Encyclopedic Dictionary

sacral- I. SACRED I oh, oh. sacral, German sakral sacer (sacri) sacred, holy. Concepts about the land law of the church, sacred, special, and part. Kartashev 2 440. Lex. SIS 1949: sacred. II. SACRED II oh, oh. sacral, German... ... Historical Dictionary of Gallicisms of the Russian Language

sacral- oh, oh; flax, flax Relating to religious cult and ritual; ritual. To a large extent, it [the festive culture of the Middle Ages] goes back to traditional sacred actions of the era of mythopoetic pagan beliefs (Darkevich). Sacred and... Popular dictionary of the Russian language

I adj. Relating to a religious cult; ceremonial, ritual. II adj. Pertaining to the sacrum [sacrum I 1.]; sacral. Ephraim's explanatory dictionary. T. F. Efremova. 2000... Modern explanatory dictionary of the Russian language by Efremova

Books

Sacred Oracle of the American Indians. Sacred Oracle of the American Indians. The traditions and symbolism of ancient wisdom can help us find clarity and understanding. Contents: 33 cards + instructions...

Different from everyday things, concepts, phenomena.

Sacred includes not only the sphere of religion, but also wide range ideas related to magic, esotericism, mysticism and holistic teachings. IN Lately this term is popular among representatives of right-wing nationalist movements, which oppose sacred as a vital principle of commercialism in a consumer society. Sacred the opposite of profane, that is, worldly, everyday. The term has become widespread in the humanities, in particular thanks to the work of M. Eliade.

Holy, sacred, sacred - comparison of concepts

Sacred usually means specific objects and actions dedicated to God or gods, and used in religious rituals and sacred ceremonies. Meanings of concepts sacred And sacred partially overlap, however sacred expresses to a greater extent the religious purpose of the object than its internal properties, emphasizes its separation from the worldly, the need for a special attitude towards it.

Unlike both previous concepts, Sacred appeared not in the religious, but in the scientific lexicon and is used in the description of all religions, including paganism, primitive beliefs and mythology. Sacred is a tracing paper from the English sacral, which appeared in the Russian language relatively recently. Sacred- this is everything that creates, restores or emphasizes a person’s connection with the otherworldly.

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Literature

Becker G. Modern theory of the sacred and secular and its development // Modern sociological theory in its continuity and change / Ed. Howard Becker and Alvin Boscov. M.: Foreign Literature Publishing House, 1961
Caillois R. Myth and Man. Man and the sacred. M.: OGI, 2003
M. Eliade. Sacred and profane. M., 1994
Girard R. Violence and the Sacred. M.: UFO, 2000 (2nd ed. - 2010)
T. Burkhard. Sacred art of East and West. Principles and methods. M., 1999
R. Otto. Sacred. About the irrational in the idea of the divine and its relationship with the rational. St. Petersburg, 2008
A. M. Lidov. Hierotopy. Spatial icons and paradigm images in Byzantine culture. M., 2009
M. A. Pylaev. The category “sacred” in the phenomenology of religion, theology and philosophy of the 20th century. Moscow: Russian state. Humanitarian University, 2011-216 p.
S.N. Zenkin. Non-divine sacred: Theory and artistic practice. – M.: RSUH, 2012
Zabiyako A.P. Category of holiness. Comparative study of linguistic and religious traditions. - M.: Moscow textbook, 1998. - 220 p.
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Excerpt characterizing the Sacred

– Haven’t gone to bed yet? A? How do you think? “Don’t forget to get me a new Hungarian at once,” Rostov added, feeling the new mustache. “Come on, let’s go,” he shouted to the coachman. “Wake up, Vasya,” he turned to Denisov, who lowered his head again. - Come on, let's go, three rubles for vodka, let's go! - Rostov shouted when the sleigh was already three houses away from the entrance. It seemed to him that the horses were not moving. Finally the sleigh took to the right towards the entrance; Above his head, Rostov saw a familiar cornice with chipped plaster, a porch, a sidewalk pillar. He jumped out of the sleigh as he walked and ran into the hallway. The house also stood motionless, unwelcoming, as if it did not care about who came to it. There was no one in the hallway. "My God! is everything alright? thought Rostov, stopping for a minute with a sinking heart and immediately starting to run further along the entryway and familiar, crooked steps. The same door handle of the castle, for the uncleanness of which the countess was angry, also opened weakly. One tallow candle was burning in the hallway.
Old man Mikhail was sleeping on the chest. Prokofy, the traveling footman, the one who was so strong that he could lift the carriage by the back, sat and knitted bast shoes from the edges. He looked at the opened door, and his indifferent, sleepy expression suddenly transformed into an enthusiastically frightened one.
- Fathers, lights! Young Count! – he cried out, recognizing the young master. - What is this? My darling! - And Prokofy, shaking with excitement, rushed to the door to the living room, probably to make an announcement, but apparently changed his mind again, returned back and fell on the young master’s shoulder.
-Are you healthy? - Rostov asked, pulling his hand away from him.
- God bless! All glory to God! We just ate it now! Let me look at you, Your Excellency!
- Is everything all right?
- Thank God, thank God!
Rostov, completely forgetting about Denisov, not wanting to let anyone warn him, took off his fur coat and ran on tiptoe into the dark, large hall. Everything is the same, the same card tables, the same chandelier in a case; but someone had already seen the young master, and before he had time to reach the living room, something quickly, like a storm, flew out of the side door and hugged and began to kiss him. Another, third, same creature jumped out of another, third door; more hugs, more kisses, more screams, tears of joy. He couldn’t make out where and who dad was, who was Natasha, who was Petya. Everyone was screaming, talking and kissing him at the same time. Only his mother was not among them - he remembered that.
- I didn’t know... Nikolushka... my friend!
- Here he is... ours... My friend, Kolya... He has changed! No candles! Tea!
- Yes, kiss me!
- Darling... and then me.
Sonya, Natasha, Petya, Anna Mikhailovna, Vera, the old count, hugged him; and people and maids, filling the rooms, muttered and gasped.
Petya hung on his legs. - And then me! - he shouted. Natasha, after she had bent him to her and kissed his whole face, jumped away from him and holding onto the hem of his Hungarian jacket, jumped like a goat all in one place and squealed shrilly.
On all sides there were eyes shining with tears of joy, loving eyes, on all sides there were lips seeking a kiss.
Sonya, red as red, also held his hand and was all beaming in the blissful gaze fixed on his eyes, which she was waiting for. Sonya was already 16 years old, and she was very beautiful, especially at this moment of happy, enthusiastic animation. She looked at him without taking her eyes off, smiling and holding her breath. He looked at her gratefully; but still waited and looked for someone. The old countess had not come out yet. And then steps were heard at the door. The steps are so fast that they couldn't be his mother's.
But it was she in a new dress, still unfamiliar to him, sewn without him. Everyone left him and he ran to her. When they came together, she fell on his chest, sobbing. She could not raise her face and only pressed it to the cold strings of his Hungarian. Denisov, unnoticed by anyone, entered the room, stood right there and, looking at them, rubbed his eyes.
“Vasily Denisov, a friend of your son,” he said, introducing himself to the count, who was looking at him questioningly.
- Welcome. I know, I know,” said the count, kissing and hugging Denisov. - Nikolushka wrote... Natasha, Vera, here he is Denisov.
The same happy, enthusiastic faces turned to the shaggy figure of Denisov and surrounded him.
- Darling, Denisov! - Natasha squealed, not remembering herself with delight, jumped up to him, hugged and kissed him. Everyone was embarrassed by Natasha's action. Denisov also blushed, but smiled and took Natasha’s hand and kissed it.