The distinction between the sacred and the profane is a fundamental thread that weaves through human history, shaping how we understand our place in the cosmos.
From the simplest tribal communities to the sprawling cities of our contemporary world, the notion that certain spaces are imbued with divine significance while others remain ordinary or chaotic has played a crucial role in human existence.
In his work, The Sacred and the Profane, Mircea Eliade delves deep into this dichotomy, exploring how the concept of sacred space has shaped our understanding of the world, revealing that the act of consecrating space is a central aspect of being human.
The Creation of Sacred Space: Constructing the World’s Axis
At the heart of Eliade's exploration lies the idea that religious man, homo religiosus, actively creates sacred spaces as a means to connect with the divine. For him, sacred space is not merely a location but an existential reality that transcends ordinary space, allowing human beings to touch something greater than themselves. When a space is consecrated, it becomes a symbolic axis mundi—a central pillar that anchors the universe, connecting the heavens, the earth, and the underworld. This notion of the axis mundi, or “world axis,” represents the central point where communication with the divine is possible.
One of the most recognisable examples of this can be found in the story of Jacob's Ladder from the Bible. As Jacob dreams of a ladder reaching from the earth to heaven, with angels ascending and descending upon it, he awakens to the realization,
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. (Genesis 28:17).
What was once a mundane piece of ground is suddenly transformed into a sacred space—a place where heaven and earth intersect. This transformation is not unique to Jacob's story but is a recurrent theme across different cultures and religions. It demonstrates that the creation of sacred space involves an act of revelation, where the divine makes itself known within the ordinary world, and the act of consecration creates a bridge between humanity and the transcendent.
The notion that sacred spaces serve as a link to the divine is further exemplified in religious rituals of foundation and construction. Eliade highlights how the building of temples, homes, or even entire cities often involves elaborate ceremonies, echoing the moment of creation itself. By recreating the original act of the cosmos's birth, these rituals ensure that the structure is not just a human construction but a reflection of a divine and cosmic order. For example, in ancient Mesopotamia, the construction of temples was viewed as an act that required divine guidance. Gudea, a ruler of Lagash, described how the goddess Nisaba showed him the plans for a temple on a sacred tablet in a dream, indicating that the design was divinely inspired and not merely a product of human ingenuity.
Such rituals are not limited to grand temples or royal structures; even the humblest dwelling can become sacred. For many indigenous cultures, the act of setting up a tent, yurt, or hut represents a reenactment of cosmic creation. The Australian Achilpa tribes carried a sacred pole with them on their journeys, and wherever they placed it in the ground, it became the center of the world, creating a sacred space in an otherwise chaotic wilderness. This act of establishing a sacred center was a way of ordering the universe, providing orientation and meaning to their existence.
Sacred Space in Religious Architecture: Building the Divine Connection
The creation of sacred space finds perhaps its most enduring expression in religious architecture, where human beings strive to create physical structures that reflect the divine order. For Eliade, religious buildings are not merely constructed for practical purposes; they are designed to be a reflection of the cosmos itself, embodying the principles of creation and the relationship between humanity and the divine.
In the Judeo-Christian tradition, the concept of the sacred structure being a replica of a celestial model is clearly illustrated in the construction of the tabernacle and Solomon's Temple. As described in the Book of Exodus, God instructed Moses:
"According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it" (Exodus 25:9).
This detailed divine blueprint highlights that the temple was not merely a place of worship but a microcosm of the divine order, a place where heaven and earth could intersect.
Similarly, in Byzantine Christianity, the architecture of churches was designed to embody a cosmic symbolism. The interior of the Byzantine church was structured to represent the universe, with the four parts of the interior symbolizing the four cardinal directions. The altar, located in the eastern part of the church, represented Paradise, the original place of divine-human connection. The Byzantine church thus became a representation of the entire cosmos, an earthly reflection of a divine reality.
In Hinduism, temples are often built according to the principles of Vastu Shastra, an ancient architectural science that ensures the structure is aligned with cosmic forces. The central shrine, or garbhagriha, represents the womb of the universe, the source of all creation. By entering this sacred space, devotees symbolically journey to the center of the cosmos, where they can encounter the divine. The architecture itself serves as a guide, leading the worshiper from the profane, outer world into the innermost, sacred heart of existence.
These examples only strengthen the idea that religious architecture, regardless of the cultural context, serves a dual purpose: it both reflects the divine order and enables humanity to encounter it.
By entering a sacred space, whether it be a cathedral, mosque, temple, or shrine, individuals are stepping into a physical manifestation of the cosmos, a place where they can experience a direct connection with the transcendent.
The Rituals of Inauguration and Sacrifice: Animating the Sacred Space
The act of creating sacred space is not merely about marking a location as special; it often involves rituals of inauguration, purification, and even sacrifice. Eliade emphasizes that to truly consecrate a space, it must be animated—it must be infused with life. This belief can be seen in the ancient practice of offering sacrifices during the construction of temples, bridges, or even homes, to ensure their durability and sacredness.
One haunting example of this is found in the folklore of southeastern Europe, where the ballads recount how a master mason’s wife is sacrificed to ensure the completion and stability of a monastery. This sacrifice is not about cruelty or superstition; it reflects a deeper belief that the act of creation requires a transfer of life and energy. By sacrificing something valuable, the structure becomes imbued with a living presence, elevating it beyond mere construction to become a true embodiment of the sacred.
Eliade's insights into the relationship between sacred and profane space reveal a profound truth about the human condition: we are meaning-seeking creatures, and the creation of sacred space is our way of making sense of the world. The sacred provides orientation, a fixed point in a world that often feels chaotic and overwhelming. For the religious man, the act of consecrating space is an attempt to anchor oneself in a universe that can otherwise feel disordered and hostile.
What Does It Mean for Modern Man?
Eliade's exploration of sacred and profane space is a reminder that the need for sacredness is an enduring aspect of the human experience. From the awe-inspiring cathedrals of medieval Europe to the intimate act of lighting a candle at home, the creation of sacred space is a way of making life meaningful, of turning the ordinary into something extraordinary.
In the modern world, we might think we've outgrown the need for sacred spaces. The relentless pace of urbanization and secularization has led many to believe that sacredness is an outdated concept, relegated to history books and ancient traditions. Yet, even in this world of skyscrapers and digital landscapes, the yearning for sacred space remains.
We see this in the popularity of meditation rooms, community gardens, and spaces designed for mindfulness and reflection. These are not explicitly religious spaces, but they serve the same function—they provide a break from the chaos, a chance to reconnect with something deeper and more meaningful.
As Eliade suggests, the act of creating sacred space is about more than just religion; it's about the human need for meaning and connection in a world that often feels fragmented. His homo religious, is more than the follower of a given religion, it represents a universal dimension of humanity that has the capacity to recognize and consume sacrality. It might involve reimagining our urban landscapes as places where beauty and purpose, are possible. A sacred space for the modern man might be his natal home, his first apartment, his first school; places imbued with a personal meaning.
When we allow the possibility and embrace the significance of sacred space, we are reminded that no matter how modern or secular we may become, our human desire to connect with the transcendent is our means to find our place within the cosmos. And this will always be a central part of who we are.
The primary source for this article is the book: “The Sacred and the Profane" by Mircea Eliade. The development of the ideas and writing of the article has been done using the assistance of Chat GPT AI.
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