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Journal articles on the topic 'Numinosum'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

Rossi, Ernest Lawrence. "The Numinosum and the brain: The weaving thread of consciousness." Psychological Perspectives 40, no. 1 (January 2000): 94–103. http://dx.doi.org/10.1080/00332920008403378.

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2

Rossi, Ernest Lawrence. "The Transcendent Function: The Numinosum in Gene Expression, Neurogenesis, and Healing." Psychological Perspectives 44, no. 1 (January 2002): 134–45. http://dx.doi.org/10.1080/00332920208402889.

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3

Krupa, Marlena. "Święty Jan od Krzyża, Wojtyła i Grotowski: Ku sztuce numinotycznej." Pamiętnik Teatralny 70, no. 2 (June 23, 2021): 37–53. http://dx.doi.org/10.36744/pt.578.

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W artykule postawiona została teza, że w sposobie myślenia o sztuce Karola Wojtyły i Jerzego Grotowskiego znaleźć można punkty wspólne, które łączą ich estetyczno-etyczne koncepcje z dziełem Jana od Krzyża. Autorka dowodzi, że ogniwem pośrednim w obu przypadkach mogły być teksty i poglądy zafascynowanych Janem od Krzyża twórców teatralnych – Juliusza Osterwy i Mieczysława Kotlarczyka. W analizie porównawczej wybranych aspektów pism Wojtyły, Grotowskiego i Jana od Krzyża, odsłaniającej podobieństwa i różnice w ich rozumieniu sztuki, uwypuklone zostały elementy charakterystyczne dla estetyki performatywności. Autorka interpretuje zbieżności terminologiczne w analizowanych tekstach, skupiając się na pojęciach dotyczących celu sztuki oraz metod osiągania tego celu. Stara się pokazać, że wszyscy trzej twórcy wykorzystywali na różne sposoby performatywność i epifaniczność sztuki dla eksploracji ludzkich doświadczeń związanych ze sferą numinosum.

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4

Kuca, Zoja. "TEMATYKA HAGIOGRAFICZNA I IDEA ŚWIĘTOŚCI STARORUSKIEJ W TWÓRCZOŚCI BORYSA ZAJCEWA." Forum Teologiczne 18 (October 12, 2017): 49–59. http://dx.doi.org/10.31648/ft.1667.

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Ideę świętości w twórczości Borysa Zajcewa można rozpatrywać na czterech płaszczyznach semantycznych: 1) świętość jako świętość, tzn. właściwość cechująca Boga i Jego wybrańców, której osiągnięcie jest dla nich możliwe w procesie theosisu (ubóstwienia); 2) świętość jako numinosum, czyli szczególny wymiar transcendencji, wywołujący w psychice ludzkiej określone przeżycia; 3) świętość jako sacrum, czyli wyższa sfera bytu, ontologiczna rzeczywistość, pierwotne realia objawiające się w hierofaniach; 4) świętość jako doskonałość, cnota moralna osiągana przez człowieka w trakcie osobistego rozwoju.Wszystkie te semantyczne płaszczyzny idei świętości obecne są w utworach B. Zajcewa w mniejszym lub większym stopniu. Świętość jako transcendentna właściwość Boga, dostępna w sakramencie theosisu, pojawia się u bohaterów, którzy przechodzą transformację świadomości religijnej. Świętość jako sacrum, w bardziej uogólnionym znaczeniu, również zajmuje istotne miejsce w analizowanych tekstach literackich. Chodzi tu zwłaszcza o sakralizację Rosji przez pryzmat idei Świętej Rusi, ponowne przemyślenie jej podstaw moralnych, przegląd duchowych tradycji. Świętość jako doskonałość człowieka jest obecna w każdym utworze emigracyjnym B. Zajcewa.

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5

Drozdowicz, Maksymilian. "Marlena Krupa, “W poszukiwaniu numinosum. Jan od Krzyża w polskiej kulturze XX wieku”, Kraków, TAiWPN Universitas, 2020, 350 pp." Estudios Hispánicos 29 (December 9, 2021): 197–201. http://dx.doi.org/10.19195/2084-2546.29.19.

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6

KARPIŃSKI, Piotr. "PHENOMENOLOGY AND HERMENEUTICS OF REVELATION. TWO-VOICE OF PAUL RICOEUR AND JEAN-LUC MARION." International Journal of Theology, Philosophy and Science 4, no. 7 (November 7, 2020): 20–38. http://dx.doi.org/10.26520/ijtps.2020.4.7.20-38.

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Revelation is a key category for both phenomenology and hermeneutics. The first domain deals with the possibility of revelation, while the second through its interpretation seeks to understand the reality. Hermeneutics of Paul Ricoeur is characterized by a focus on understanding the human ipseity (soi) and as such refers to phenomenology. Ricoeur is the author of the term 'hermeneutic phenomenology'. Initially, he emphasized the separation between the revelation of the sacrum and the verbal message of religious traditions. With time, however, he noticed that the religious word assumes the functions of numinosum, becoming a place of revelation. After all, Ricoeur remains on the content side of revelation, and therefore the phenomenology of Jean-Luc Marion, who treats revelation from a purely phenomenological point of view, is a valuable complement to this research. Revelation is the giving of the phenomenon as such, on its own initiative, starting from itself, independent from the subject, saturated phenomenon. From this two-voice of Ricoeur and Marion emerges a full picture of the philosophy of revelation, confirming at the same time the need for cooperation between phenomenology and hermeneutics

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7

Corbett, Lionel. "Is the Self other to the self? Why does the numinosum feel like another? The relevance of Matte Blanco to our understanding of the unconscious." Journal of Analytical Psychology 65, no. 4 (September 2020): 672–84. http://dx.doi.org/10.1111/1468-5922.12615.

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8

Zilles, Urbano. "Experiência do sagrado e do profano." Revista Eclesiástica Brasileira 74, no. 296 (October 18, 2018): 886–904. http://dx.doi.org/10.29386/reb.v74i296.453.

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A fenomenologia de Husserl motivou uma viragem da filosofia da religião, no século XX, através das obras Das Heilige de Rudolf Otto e O sagrado e o profano de M. Eliade. Ambos partem da experiência religiosa concreta, não de conceitos abstratos de Deus e de religião, para fundamentar a crença religiosa na natureza humana. Otto fala do mysterium tremendum et fascinans na experiência do numinoso e Eliade do homo religiosus e do homo profanus.Abstract: Husserl’s phaenomenology caused a revolution in the philosophy of religion in the twentieth century with the studies Das Heilige of Rudolf Otto and The holy and the profane of M. Eliade. Both authors depart from the concret religious experience, not from the abstract concepts of God and religion, to ground the religious belief in the human nature. Otto speaks about the mysterium tremendum et fascinans in the numinous experience and Eliade about the experience of homo religiosus and the homo profanus.Keywords: Religious experience. Numinous, Mysterium tremendum. Rudolf Otto. Mircea Eliade.

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9

von Gontard, Alexander. "Spiritualität in der Psychotherapie von Kindern." Spiritual Care 5, no. 4 (October 1, 2016): 293–301. http://dx.doi.org/10.1515/spircare-2016-0158.

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ZusammenfassungDie Spiritualität ist in der Psychotherapie von Kindern weniger berücksichtigt als bei Erwachsenen. Nach der analytischen Psychotherapie C.G. Jungs wird Spiritualität auch als Numinoses bezeichnet. Das Numinose wird durch Kontakt zu den Archetypen ausgelöst zu zeigt sich in Symbolen. Anhand der Sandspieltherapie von D. Kalff soll die Bedeutung der Spiritualität in der Psychotherapie von Kindern aufgezeigt werden. Dazu werden Beispiele aus Therapien gewählt, bei denen Kinder christliche Symbole, Symbole anderer Religionen oder eigener Naturreligionen wählen oder das Spirituelle unmittelbar und direkt ausdrücken. In Zukunft wäre zu wünschen, dass die Spiritualität als entscheidende Erfahrung und Wirkfaktor in der Psychotherapie von Kindern integriert und gewürdigt werden.

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10

Cantarela, Antonio Geraldo. "O SAGRADO NA CONSTRUÇÃO NARRATIVA DE MIA COUTO "The sacred on Mia Couto’s narrative construction"." PARALELLUS Revista de Estudos de Religião - UNICAP 5, no. 10 (December 30, 2014): 191. http://dx.doi.org/10.25247/paralellus.2014.v5n10.p191-206.

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A obra do escritor moçambicano Mia Couto apresenta grande número de construções discursivas que podem ser associadas ao âmbito da religião e do sagrado. Tais marcas certamente poderiam ser abordadas por leituras teológicas ou das ciências da religião. Fugindo a esses vieses, o artigo propõe-se a destacar o modo como as referências ao sagrado “visitam” o texto do escritor, constituindo-o no literário. Metodologicamente, far-se-á a leitura de uma cena do romance O outro pé da sereia em diálogo com as categorias de Otto sobre o numinoso. Em vista de complementar tal perspectiva de leitura, serão lidos também dois contos, em correlação com o conceito de realismo maravilhoso: O embondeiro que sonhava pássaros e O dia em que explodiu Mabata-bata. Sob o foco da crítica literária, conclui-se que as sacralidades e hierofanias que transitam pelo texto de Couto se entendem como encenação e recriação literária do sagrado. Nas considerações finais afirma-se que o fazer literário que assume as vozes dos marginalizados, ainda que pelo caminho da ficção, pode ser acolhido como objeto de leitura teológica.Palavras-chave: Numinoso. Realismo maravilhoso. Teologia. Literatura.AbstractThe work by Mozambican writer Mia Couto shows a great number of discursive constructions that may be associated with the field of religion and the sacred. These features could certainly be addressed by theology or religious studies texts. In an attempt to run away from these perspectives, the goal of this paper is to highlight the way in which references to the sacred “visit” the writer’s text, making it a literary one. Methodologically speaking a scene from the novel The Mermaid’s Other Foot will be read in a dialogue with Otto’s categories on the numinous. In order to complement this point of view of the reading, two other short stories will also be read in relation to the magical realism concept: The bird-dreaming baobab and the The day Mabata-bata exploded. Using the literary criticism approach, the conclusion is that the sacralities and hierophanies present on Couto’s text are understood as the staging and the literary recreation of the sacred. The concluding remarks state that the literary doing in the marginalized voices, although it is done through fiction, can be seen as an object of theological reading.Keywords: Numinous. Magical Realism. Theology. Literature.

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11

Maines, Rachel P., and James J. Glynn. "Numinous Objects." Public Historian 15, no. 1 (January 1, 1993): 9–25. http://dx.doi.org/10.2307/3378030.

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12

Barnette, Jane. "Staging the Numinous1." Text and Performance Quarterly 29, no. 4 (October 2009): 415–17. http://dx.doi.org/10.1080/10462930903309316.

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13

Nefedova, L. K. "INTENTIONALITY OF NUMINOUS." Review of Omsk State Pedagogical University. Humanitarian research, no. 28 (2020): 33–37. http://dx.doi.org/10.36809/2309-9380-2020-28-33-37.

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On the basis of the phenomenological concept of the sacrednuminous R. Otto, the development of the meanings of numinous in modern culture in the context of a pandemic is considered. The specificity of the sacred with its foundation in the numinous, as presented by R. Otto, is studied as a methodology for comprehending the empiricism of a pandemic. An appeal to the empirical cut leads to the identification of transformations in the phenomenological status of the numinous. It is noted that the religious experience of a person at the beginning of the 20th century and the religious experience of the modern man has certain differences associated with the development of secular culture. R. Otto’s thought about the reality of the numinous, understood as the Divine expression of the will of an incomprehensible transcendental object, whose intentions largely determine human life, are presented in correlation with the intentionality of the challenge thrown to humanity by the pandemic. At the same time, a certain reduction of the components of the experience of the numinous by the modern man is noted.

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Klyueva, L. B. "To the Problem of the Numinous. The Sacrum Level of A. Tarkovsky’ Films." Journal of Flm Arts and Film Studies 9, no. 3 (September 15, 2017): 30–45. http://dx.doi.org/10.17816/vgik9330-45.

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The article examines the numinous as an important factor of the sacral sphere. It treats the basic points concerning the numinous presented in Rudolf Ottos work The Sacrum. The Irrational in the Idea of the Divine and its Relation to the Rational. Special attention is paid to the interpretation of the term numinous and the study of significant features of the numinous such as tremendum, majestas, mysterium, fascinans, sanctum. The author seeks to show the importance of the numinous as a phe nomenon in A. Tarkovskys art and to examine the specifics of its realisation in various films.

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15

Cho, Eun-Whan, and Chan Lee. "A Study on the Characteristics of Numinose appearing in Jeongjeon of Jongmyo." Korean Institute of Interior Design Journal 25, no. 5 (October 31, 2016): 3–15. http://dx.doi.org/10.14774/jkiid.2016.25.5.003.

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16

Westbrook, David A. "Magical contracts, numinous capitalism." Anthropology Today 32, no. 6 (December 2016): 13–17. http://dx.doi.org/10.1111/1467-8322.12311.

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17

Piedmont, Ralph L., Jesse Fox, and Marion E. Toscano. "Spiritual Crisis as a Unique Causal Predictor of Emotional and Characterological Impairment in Atheists and Agnostics: Numinous Motivations as Universal Psychological Qualities." Religions 11, no. 11 (October 24, 2020): 551. http://dx.doi.org/10.3390/rel11110551.

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While there is a tremendous literature documenting the positive value of religious and spiritual (R/S) constructs on an array of psychosocial outcomes (e.g., health, resilience, coping ability), Spiritual Crisis (SC) reflects the negative side of the numinous in a way that stresses the value and importance of R/S constructs for psychological functioning. This study examined whether numinous constructs are more relevant to theists or represent universal psychological qualities. Using an MTurk-based sample comprising both theists and atheists (N = 1399; 800 women and 595 men, four gave no response), the predictive ability of SC on both affective and characterological distress was examined using both regression and SEM analyses. The results indicated that both theists and atheists understood the numinous in similar ways and that scores on SC were of equal incremental predictiveness for both groups. SEM analyses supported the causal model that understood SC to be a unique and independent (from the personality domains of the Five-Factor Model) predictor of these clinical outcomes. These findings stress the value of the numinous for understanding all clients and that psychological assessment needs to systematically address numinous constructs in order to ensure comprehensive treatment of psychological impairment.

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Thomas, Jesse J. "From Joy to Joy." Journal of Interdisciplinary Studies 12, no. 1 (2000): 109–24. http://dx.doi.org/10.5840/jis2000121/26.

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C. S. Lewis acknowledged Rudolf Otto's influence in his use of the term numinous to describe the uniqueness of religious experience, the experience of awe and with it the reality of absolutes, in contrast to prevailing naturalistic, materialistic, and subjectivist interpretations of morality and religion. Otto hints at and Lewis develops in more detail the idea of the numinous in human relationships. In Lewis' personal life, he does this in his relationship to his wife, Joy Davidman Lewis, In his writings, he does this in Till We Have Faces and other works. In each case, Lewis provides apt illustrations of how the numinous is at the heart of what by almost any staruiards are meaningful and satisfying relationships. Intense personal relationships become ideal environments for the experience of the numinous, even in situations of tragedy and loss. This is a message that a postmodern, secularized world needs to hear.

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Tsur. "The Numinous as Aesthetic Quality." Style 52, no. 4 (2018): 361. http://dx.doi.org/10.5325/style.52.4.0361.

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Goss, Phil Michael. "Wordsworth, Loss and the Numinous." Wordsworth Circle 43, no. 3 (June 2012): 152–58. http://dx.doi.org/10.1086/twc24043985.

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21

Latham, Kiersten F. "Numinous Experiences With Museum Objects." Visitor Studies 16, no. 1 (January 2013): 3–20. http://dx.doi.org/10.1080/10645578.2013.767728.

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22

Schlamm, Leon. "Numinous Experience and Religious Language." Religious Studies 28, no. 4 (December 1992): 533–51. http://dx.doi.org/10.1017/s0034412500021910.

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The purpose of this article is to evaluate Rudolf Otto's account of the relationship between numinous experience and religious language in The Idea of the Holy, and this will inevitably also involve some more general discussion of the relationship between all religious experience and discursive reason. In The Idea of the Holy Otto makes a number of controversial claims about the nature of numinous experience and the problems which it creates for anyone wishing to speak about it. Numinous experience, Otto asserts, is qualitatively quite unlike any other experience. It is a religious feeling providing a unique form of religious knowledge inaccessible to our ordinary rational understanding. It is frequently spoken of as ineffable. Moreover because it resists literal description, it must be approached, if at all, then indirectly through analogy. At the heart of this collection of claims about numinous experience is an epistemological assumption about the distance separating religious language and experience. Otto believes that the parameters of numinous experience extend beyond the parameters of religious language, and consequently that it is possible to compare religious experience with language about it in a straightforward way. Indeed, much of The Idea of the Holy is devoted to the struggle of religious experience to cast off what Otto sees as its imprisonment by inadequate religious language.

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23

Raphael, Melissa. "Feminism, Constructivism and Numinous Experience." Religious Studies 30, no. 4 (December 1994): 511–26. http://dx.doi.org/10.1017/s0034412500023155.

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This article brings together constructivist epistemology and feminist study of religion to provide phenomenological evidence that numinous consciousness is not the immediate, sui generis essence of religious experience that Rudolf Otto believed it to be. Whilst there are certain peculiarities in the Ottonian scheme that might make numinous consciousness unusually resistant to conceptual and ideological mediation, it can be shown that androcentric epistemological and axiological structures make the experience intelligible and worthy of accommodation within a given patriarchal religious tradition. By contrast, contemporary gynocentric spiritualities in which women celebrate their psychobiological difference as itself a necessary medium of religious experience, have no interest in protecting the holy from the limitations of its immanence.

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Tsur, Reuven. "The Numinous as Aesthetic Quality." Style 52, no. 4 (2018): 361–84. http://dx.doi.org/10.1353/sty.2018.0041.

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25

Yandell, Keith E. "Sensory experience and numinous experience." International Journal for Philosophy of Religion 31, no. 2-3 (June 1992): 89–117. http://dx.doi.org/10.1007/bf01307986.

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Pommerening, Claiton Ivan. "Transversalidades entre Rudolf Otto e o Pentecostalismo." Protestantismo em Revista 44, no. 1 (July 19, 2018): 64. http://dx.doi.org/10.22351/nepp.v44i1.3283.

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O pentecostalismo, diferentemente das religiões mais letradas, conseguiu incorporar à sua vivência de fé diária as manifestações experienciais do numinoso. Para entender esses fenômenos de forma racional, escolheu-se traçar comparações da religiosidade pentecostal com a obra de Rudolf Otto, O sagrado, lançada em 1917 e que representou uma valiosa contribuição para compreender os fenômenos religiosos presentes principalmente nas religiões cuja ênfase recai sobre a experiência intensa com o sagrado, como é o caso do pentecostalismo. As hipóteses lançadas são que para o pentecostal pouco interessam as questões da sistematização racional, pois sua conversão e posterior vivência da fé, são valorizadas a partir da experiência viva com o numinoso, através das manifestações do Espírito Santo. Dessa forma a valorização maior recai sobre a experimentação do numinoso através do êxtase, do transe e do misticismo.

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27

Jong-Jin Lee. "Conflict Among Numinous and Mystical Experiences." THEOLOGICAL THOUGHT ll, no. 155 (December 2011): 1–18. http://dx.doi.org/10.35858/sinhak.2011..155.002.

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28

MacKenna, Christopher. "From the numinous to the sacred." Journal of Analytical Psychology 54, no. 2 (March 30, 2009): 167–82. http://dx.doi.org/10.1111/j.1468-5922.2009.01768.x.

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King, Walter H. "Loss, Grief and Encountering the Numinous." Psychological Perspectives 63, no. 2 (April 2, 2020): 260–92. http://dx.doi.org/10.1080/00332925.2020.1771997.

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Aguilar Tamayo, Federico, Lorena Noyola Piña, and Laura Silvia Iñigo Dehud. "Lo numinoso en la leyenda popular." Prometeica - Revista de Filosofía y Ciencias, no. 23 (August 22, 2021): 36–59. http://dx.doi.org/10.34024/prometeica.2021.23.11705.

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El presente artículo reflexiona en la leyenda de La Llorona como un fenómeno santo cuya cualidad es doble: como relato y como creencia. Noción que exploramos a partir de los conceptos de Rudolf Otto, lo racional y lo irracional de la experiencia santa. Como campo de observación recurrimos al relato oral y a la imagen como insumos investigativos. Como resultado observamos cómo los conceptos racional e irracional se articulan en la leyenda de La Llorona tanto en imagen como en relato, lo que revela que aquella es un complejo mítico contemporáneo donde lo santo, persiste como relato e imagen.

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Murcia Serrano, Inmaculada. "De Dios y lo sublime." Anales del Instituto de Investigaciones Estéticas 30, no. 93 (August 7, 2012): 137. http://dx.doi.org/10.22201/iie.18703062e.2008.93.2272.

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En uno de sus textos más influyentes, el teólogo protestante Rudolf Otto establece una relación entre lo numinoso, un excedente significativo de lo santo, y lo sublime, categoría extraída de la estética. Considera además que esta relación puede rastrearse en la filosofía crítica de Kant, en cuya obra, la Crítica del juicio, entrevé ya dicha correspondencia. Este artículo indaga a fondo en esa supuesta correspondencia entre lo sublime y lo numinoso estableciendo, a partir de la estética kantiana, en qué aspectos se parecen y en cuáles difieren

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32

Cameron, Catherine M., and John B. Gatewood. "Seeking Numinous Experiences in the Unremembered Past." Ethnology 42, no. 1 (January 1, 2003): 55. http://dx.doi.org/10.2307/3773809.

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33

Spiller, Neil. "Feverish Delirium: Surrealism, Deconstruction and Numinous Presences." Architectural Design 89, no. 4 (July 2019): 86–93. http://dx.doi.org/10.1002/ad.2461.

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34

Jang, Mikyung, and Yeo Reum Lee. "Numinose of Play and Its Healing Teleology." Journal of Symbols & Sandplay Therapy 11, no. 2 (December 31, 2020): 1–23. http://dx.doi.org/10.12964/jsst.20006.

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35

v. Uslar, Detlev. "Heil und Heilung unter dem Aspekt des Numinosen." Daseinsanalyse 9, no. 2-3 (1992): 96–106. http://dx.doi.org/10.1159/000456370.

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36

Tobar Loyola, Guillermo. "Sistematización del contexto Religioso Mapuche a la luz del pensamiento de Rudolf Otto." ALPHA: Revista de Artes, Letras y Filosofía 2, no. 49 (December 6, 2019): 307–20. http://dx.doi.org/10.32735/s0718-2201201900049757.

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El artículo busca observar el hecho religioso mapuche, a partir de la reflexión de Rudolf Otto respecto de lo numinoso y lo santo. Para ello se utiliza su metodología de análisis fenomenológico aplicada a los conceptos de mysterium, tremendum y fascinans o las dimensiones del temor, incorporadas en la cultura mapuche. Se concluye que el análisis de estos diversos momentos de la experiencia santo-numinoso en la vida religiosa del mapuche, permite constatar el dinamismo existente en la idea religiosa del mapuche, lo que a su vez representa adecuadamente la relación entre el hombre religioso y lo santo.

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37

Khamitov, Nazip, Svitlana Krylova, and Olena Romanova. "The Choice of Love and the Numinous: Existential and Gender Contexts." Filosofiya-Philosophy 31, no. 1 (March 20, 2022): 51–60. http://dx.doi.org/10.53656/phil2022-01-05.

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The authors of the article analyze the influence of the numinous as an existential state and the structure of the unconscious, which causes sacred amazement and fear in a person on the choice of love in its gender-based manifestations. On the basis of the methodological strategy of metaanthropology, the choice of love is conceptualized in the ordinary, the ultimate and the transcendent existential dimensions of human being, which correspond to the ordinary, the personal and the philosophical worldview. In the methodological coordinates of C. Jung's psychoanalysis, the manifestations of the numinous in the archetypes of Anima and Animus and their influence on the decisive manifestation of love in the life of a man and a woman during the formation of a worldview are investigated. The actualization of the philosophical worldview, in which there is a free maturation of ideals, values, the destruction of outdated worldview attitudes and the establishment of a new being, leads to the integrity of the personality and the unity of individuals in love and co-creation. Under the influence of this, the emphasis in the numinous changes from horrible to sacred. This leads to worldview freedom in the choice of love, which becomes truly humanistic and constructive.

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Cusack, Carole. "Prehistoric Monuments as Numinous Sites of Spiritual Tourism." Fieldwork in Religion 13, no. 1 (October 15, 2018): 61–80. http://dx.doi.org/10.1558/firn.37161.

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Prehistoric monuments in Britain are sites that have "drawn" people throughout history, due to their impressive size, dramatic location in the landscape, and the sense of permanence and timelessness they convey. The religious attraction of such stones for modern Pagans has been studied in some detail, particularly in terms of renowned circles like Stonehenge and Avebury, but the appeal that Neolithic monuments have for "spiritual tourists" has not been assessed to date. This article focuses on the Rollright Stones near Chipping Norton in Oxfordshire, a relatively accessible group of monuments that has an established body of folklore attached to the site, a profile in popular culture, and a recent history of use by modern Pagans as a ritual site. The author's fieldwork at the Rollright Stones in 2014 produced three interrelated hypotheses: first, the primary appeal of prehistoric monuments for "spiritual tourists" is aesthetic; second, that responding aesthetically to such monuments is an experience that feels "special" and often involves an experience of the "numinous"; and third, this "specialness" is linked to ideas about what it means to be human, the relationship of the past to the present and future, and to the process of identity-construction and the search for wellbeing that spiritual tourists typically engage with in their travels.

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O’Meley, Serena. "Otto’s idea of the ‘numinous’- A crosscultural reappraisal." Sophia 34, no. 1 (April 1995): 241–58. http://dx.doi.org/10.1007/bf02772461.

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Harrison, Lonny. "The Numinous Experience of Ego Transcendence in Dostoevsky." Slavic and East European Journal 57, no. 3 (2013): 388–402. http://dx.doi.org/10.30851/57.3.003.

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FLAKE, CAROL L. "Standardized Tests and the Numinous Mystery of Life." Journal of Humanistic Education and Development 30, no. 2 (December 1991): 83–85. http://dx.doi.org/10.1002/j.2164-4683.1991.tb00038.x.

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Beckwith, Carissa. "Nature and the Numinous in Mythopoeic Fantasy Literature." Interdisciplinary Studies in Literature and Environment 22, no. 3 (August 12, 2015): 673–74. http://dx.doi.org/10.1093/isle/isv055.

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Nisly, Paul W. "Review: Haunted Presence: The Numinous in Gothic Fiction." Christianity & Literature 38, no. 3 (June 1989): 84–85. http://dx.doi.org/10.1177/014833318903800325.

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Muñoz, Adrián. "Poe entre las sombras: una poética del silencio." Nuevas Poligrafías. Revista de Teoría Literaria y Literatura Comparada, no. 2 (March 12, 2012): 128–62. http://dx.doi.org/10.22201/ffyl.poligrafiasnuevaepoca.2012.2.1666.

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Este ensayo analiza la poética de Edgar Poe a través de los símbolos del silencio y la sombra. El ensayo se centra en los cuentos “Silence” y “Shadow” pero también dialoga con otras obras. Más que abordar al autor desde la literatura detectivesca o de terror, el propósito es explorar la impronta de angustias religiosas en su narrativa poética. Mediante un examen del modo en que se articula la disyuntiva silencio/sonido en distintas obras, es posible detectar una “resonancia numinosa” que subyace a la producción de Poe y la cual apuntala una escatología fónica muy clara. Así, la repetición de motivos y sonidos funciona como una suerte de epitafio poético o “hipnosis fónica” que integra cuentos y poemas en una red numinosa.

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Richie, Tony. "Awe-Full Encounters: A Pentecostal Conversation with C.S. Lewis Concerning Spiritual Experience." Journal of Pentecostal Theology 14, no. 1 (2005): 99–122. http://dx.doi.org/10.1177/0966736905056553.

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AbstractPerhaps best known by us as an exceptionally astute and incisive apologist, C.S. Lewis also has much to say to serious Pentecostals about religious experience—a foundational value in Pentecostalism. Aware of and interacting with Freudian and Jungian religious psychology, Lewis agreed with Rudolf Otto that religious experience is essentially mysterious encounter with the Numinous, arguing that numinous encounter constitutes the seed of all real religious experience. At its core authentic religious experience is divine encounter characterized by ineffable awe in God’s presence. Lewis’ articulation of experience informs and enhances Pentecostal theology and spirituality appreciably in key areas of ontology, epistemology, and anthropology. Personal testimony affirms the reality and centrality for Pentecostals of encountering God’s presence in Spirit baptism, speaking in tongues, and other spiritual gifts or experiences, as well as in private prayer and public worship.

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McCurley, Dallas. "Performing Patterns: Numinous Relations in Shang and Zhou China." TDR/The Drama Review 49, no. 3 (September 2005): 135–56. http://dx.doi.org/10.1162/1054204054742435.

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Shamanic and court ritual performance in Shang and Zhou China regulated political and cosmic orders by means of performances that structured the performer-audience relations, moving audiences toward some desired response as a strategy tied to the relation between the cosmos and humans.

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B., J. Agustín Pastén, and Julio Marzán. "The Numinous Site. The Poetry of Luis Palés Matos." Chasqui 26, no. 1 (1997): 131. http://dx.doi.org/10.2307/29741337.

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Grotstein, James S. "The numinous and immanent nature of the psychoanalytic subject." Journal of Analytical Psychology 43, no. 1 (January 1998): 41–68. http://dx.doi.org/10.1111/1465-5922.00007.

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Rozuel, Cécile. "Daimon and psyche: ethical reflections on a numinous marriage." International Journal of Jungian Studies 5, no. 3 (October 1, 2013): 211–25. http://dx.doi.org/10.1080/19409052.2013.795182.

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The daimon captures the irresistible attraction and danger of the unconscious. When the daimon calls, we are faced with a choice: to work with it or to refuse its call. Either way, the decision is ours, and so is our responsibility for whatever ensues. In this paper, I discuss the moral dimensions of a daimonic encounter and the implications it has for conscious behaviour. In particular, I contend that the paradoxical qualities of the daimon, and its profound effects on our existence, support the moral imperative of honest psychological work.

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Thomas, Douglas, and Elizabeth Eowyn Nelson. "Wagner's Parsifal as ritual theater: approaching the numinous unknown." International Journal of Jungian Studies 7, no. 1 (January 2, 2015): 41–54. http://dx.doi.org/10.1080/19409052.2014.938764.

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Richard Wagner spent 37 years developing and refining his final work,Parsifal, which he would not call an opera but, rather, a ‘Festival Play for the Consecration of the Stage’. Critical response toParsifalhas historically taken up the work's ambiguous nature as a puzzle to be analyzed and solved, yet treating the opera as a Grail quest for some ultimate meaning reveals more about the seeker than the work and simultaneously errs by distancing the audience from participation in the ritual Wagner orchestrated.Parsifalis deeply psychological in the most radical sense of the word. A depth psychological approach finds the essential value of the work through a direct encounter with the dynamic symbols of the archetypal unconscious, which emerge through Wagner's images and music. Then, the light of understanding emanates from within the drama, from within the music, and from within the landscape and its characters as complex and dynamic autonomous beings – so that it becomes, in Nietzsche's description ofParsifal, ‘an event of the soul’.

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