- Of or relating to a numen; supernatural.
- Filled with or characterized by a sense of a supernatural presence: a numinous place.
- Spiritually elevated; sublime.
[From Latin nūmen, nūmin-, numen.]
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[From Latin nūmen, nūmin-, numen.]
adjective
The term numinous, based on the Latin numen ("will, the active power of the divine") was coined by Rudolf Otto (1917/1926) to define a "category for the interpretation and evaluation" of nonrational manifestations of the sacred. According to Otto, the numinous is characterized by a "sense of one's creature state" (p. 10), mystical awe (tremendum), a presentiment of divine power (majestas), amazement in the face of the "completely other" (mysterium), demoniacal energy, and paradox.
Otto's phenomenological method and the importance he granted to experience are congruent with the empirical approach of Carl Gustav Jung, who as a matter of course integrated this notion into his own field of research beginning in the 1930s (Jung, 1937-40). He had previously used the term numen to describe the autonomy of psychic energy, conceived in its most primitive sense, in relation to mana (spiritual power) (Jung, 1928b [1948], p. 233).
For psychology and psychotherapy, the numinous is a borderline concept that names and circumscribes certain dynamic and constraining psychic events through which the subject becomes linked to an object that is "completely other" and cannot be understood intellectually. Indeed, conscious will has no hold over the numinous object, which is experienced as indescribable and which "puts the subject into a state of amazement [being dumbstruck], or passive submission" (Jung, 1928b [1948], p. 186). The state of consciousness is altered, the mental level "lowered." The numerous warnings from therapists about this effect are commensurate with the risks entailed: schizophrenic dissociation, inflation of the ego, fascination, or possession; as well as the broader social consequences of fanaticism and the "terrifying suggestibility that lies behind all mass movements" (Jung, 1942 [1948], p. 184).
However, based on his own experience of the collective unconscious during his self-analysis from 1913 to 1918 and on the dreams and visions of his patients, Jung believed that the numinous effect could be therapeutic. Indeed, it signals the emergence of an archetype with specific energy or emotional charge, which can effectively compensate for the overly unilateral attitude of consciousness. For example, the numinosity of the archetype of the self "incites" man to realize the paradoxical totality of his being, conscious and unconscious, by means of the symbols of the quaternity that appear in dreams. In this case, the attitude of the ego is the determining factor. Jung described it as "religious," in that sense that for him, religion (from the Latin relegere, or "send forth," and not religare—"restrain") was "a careful and scrupulous observation of . . . the numinosum" (Jung, 1937-40, p. 7).
Bibliography
Jung, Carl Gustav. (1928b [1948]). On psychic energy. Coll.Works (Vol. 8). London: Routledge & Kegan Paul.
——. (1937-40). Psychology and religion. Coll. Works (Vol. 11). London: Routledge & Kegan Paul.
Jung, Carl Gustav. (1942 [1948]). A psychological approach to the dogma of the Trinity. Coll. Works (Vol. 11). London: Routledge & Kegan Paul.
——. (1966). Theoretical considerations on the nature of the psyche. Coll. Works (Vol. 8). London: Routledge & Kegan Paul.
Otto, Rudolf. (1926). The holy: an inquiry into the non-rational factor in the idea of the divine and its relation to the rational (John W. Harvey, Trans). London: Oxford University Press. (Original work published 1917)
—AIMÉ AGNEL
Numinous (IPA:/ˈnuːmənəs/ or /ˈnjuːmənəs/) is a Latin term coined by German theologian Rudolf Otto to describe that which is wholly other. The numinous is the mysterium tremendum et fascinans that leads in different cases to belief in deities, the supernatural, the sacred, the holy, and the transcendent.
The word was used by Otto in his book Das Heilige (1917; translated as The Idea of the Holy, 1923). Etymologically, it comes from the Latin word numen, which originally and literally meant "nodding", but was associated with meanings of "command" or "divine majesty". Otto formed the word numinous from numen in a manner analogous to the derivation of ominous from omen.
Numinous was an important concept in the writings of Carl Jung and C. S. Lewis. The notion of the numinous and the wholly other were central to the religious studies of Mircea Eliade. It was also used by Carl Sagan in his book Contact.
Carlos Castaneda deals with a related concept in his Don Juan Matus' books, which purport to describe his experiences among native American shamans, but whose factual basis now appears largely discredited. This is the 'nagual' which seems to correspond to an idea of something wholly other, or at least to something our neural net has not yet fit into a template or cookie-cutter 'recognition' (Casteneda's so-called 'tonal'). The term is also used in Jacques Derrida's book The Gift of Death in reference to his own idea of the other, and in conversation with Otto's ideas.
In order to clarify the term in layman's language it may be viewed as "the intense feeling of unknowingly knowing that there is something which cannot be seen." And this knowing can "befall" or overcome a person at any time and in any place - in a cathedral; next to a silent stream; on a lonely road; early in the morning or in the face of a beautiful sunset.
Mysterium tremendum et fascinans - Latin phrase also coined (CITATION?) by Rudolf Otto in The Idea of the Holy to name the awe-some (fascinating and full of awe) mystery that was the object common to all forms of religious experience.
In The Sacred & the Profane and in Myths, Dreams & Mysteries (both 1957), Mircea Eliade adds his own coinage, mysterium fascinans, to Otto's mysterium tremendum. In view of this, it seems likely that it was Eliade who coined the phrase mysterium tremendum et fascinans in some other of his many works. If you have a reference, please let me know and I shall insert it here, acknowledging your help if you want that.
Mysterium tremendum is also mentioned in The Bible by Aldous Huxley:
"The literature of religious experience abounds in references to the pains and terrors overwhelming those who have come, too suddenly, face to face with some manifestation of the Mysterium tremendum. In theological language, this fear is due to the in-compatibility between man's egotism and the divine purity, between man's self-aggravated separateness and the infinity of God."
Nostalgia for paradise was a term also used by Mircea Eliade to help bring understanding to the Numinous. This idea was based off the theory that person has a sort of longing for perfection or paradise and gives us a platform to experience the numinous.
This entry is from Wikipedia, the leading user-contributed encyclopedia. It may not have been reviewed by professional editors (see full disclaimer)
Dansk (Danish)
adj. - overnaturlig, mystisk, guddommelig, numinøs
Nederlands (Dutch)
goddelijke aanwezigheid aanduidend, spiritueel, ontzagwekkend, mysterieus, bovennatuurlijk
Français (French)
adj. - mystérieux, sacré
Deutsch (German)
adj. - göttlich, spirituell, beeindruckend
Ελληνική (Greek)
adj. - μεταφυσικός, υπερφυσικός, υπερκόσμιος
Português (Portuguese)
adj. - sobrenatural, misterioso, espiritual, reverente
Русский (Russian)
священный, мистический
Español (Spanish)
adj. - sobrenatural, numinoso
Svenska (Swedish)
adj. - övernaturlig, mystisk, gudomlig, vördnadsbjudande
中文(简体) (Chinese (Simplified))
精神上的, 超自然的
中文(繁體) (Chinese (Traditional))
adj. - 精神上的, 超自然的
日本語 (Japanese)
adj. - 神秘的な, 神聖な
العربيه (Arabic)
(صفه) خارق للطبيعه,
עברית (Hebrew)
adj. - אלוהי, רוחני, מעורר יראה
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