Religious Rituals Research Articles

Promoting collaborative care of the human body after cessation of life: Ubuntu beyond death

Background: South Africa is a diverse country that promises equality, dignity, linguistic and cultural rights to all its citizens. Therefore, understanding the cultural, religious and nursing practices in caring for the deceased body is crucial to ensure meaningful integrated care of the deceased body and collective mourning and support within a community.Objectives: This study aimed to strengthen multidisciplinary collaboration and knowledge sharing on caring for the human body at all stages of life and beyond death using Ubuntu principles.Method: A qualitative exploratory-descriptive design was used to understand the meaning of the human body after cessation of life within African, Christian and nursing practice. The study was conducted in three countries in Southern Africa (eSwatini, South Africa and Zimbabwe). Snowball and purposive sampling techniques were used to recruit participants. In-depth telephonic and face-to-face interviews were conducted. The data were analysed thematically.Results: To provide comprehensive insights, themes from the three population groups were integrated. Four main themes emerged from the thematic analysis: (1) death as an end to physical life, (2) cleanliness of the deceased body, (3) ritualisation of death and (4) beyond death and burial.Conclusion: Strengthening multidisciplinary collaboration is vital to providing comprehensive care for the body and spirit of the deceased. Understanding cultural and religious rituals helps with collective mourning and support in the community.Contribution: Reflecting on the meaning of the deceased body and the respect given to it during the process of transition into the spiritual world through ritualisation.

Holocaust in Alytus County in 1941

Like other counties in Lithuania, the persecution and extermination of Jews in Alytus county can be divided into two phases. The first (the end of June–mid-July 1941) was dominated by political motives of persecution. Jews were often arrested, imprisoned, and shot to death, as were other former Communists, members of Komsomol, Soviet government officials or supporters. People of non- Jewish nationality (Lithuanians, Russians, Poles) were also persecuted for the same reason. The surviving lists of people detained and wanted by police show that in the first weeks of the Nazi occupation, the majority of people arrested in Alytus county because of pro-Soviet activities were, however, of Lithuanian ethnicity. What is particular about Alytus county is the more intense and wider persecution of Communists and Soviet activists than in other counties in Lithuania. By mid July 1941, 82 people in this category were shot in Alytus county under orders of the German military authority. Specific discriminatory measures applicable only to Jews included marking of the Jews (by making them wear the compulsory Star of David), prohibition to perform their religious rites publicly, provision of smaller food rations, prohibition to buy food products, and seizure of radio transmitters, motorcycles and bicycles. In the first phase, no massive or total Jewish genocide was enforced – women, children and old people were usually not arrested or shot. In the second phase (mid-July–mid-September 1941) the Jewish situation deteriorated. In the centres of rural districts where the numbers in the Jewish communities were large (for example, in Butrimonys), ghettos were set up and all Jews of the area were driven into the ghettos. This was when they started sending the detained groups of Jews to Alytus to be shot. In the middle of August 1941, the number of massacres of Jews increased considerably and by mid-September 1941, almost all of the Jews of Alytus county had been killed (except for the Jews of the Marcinkonys ghetto who were killed in November 1942 and individual Jews who managed to hide before shooting). On the basis of documents dated 1941, at least 6,165 Jews were murdered. Most of those who carried out the massacres were members of Obersturmführer Joachim Hamann’s ‘flying squad’ from Kaunas, local policemen and members of the auxiliary police, the so-called baltaraiščiai (they wore white armbands). More valuable items of Jewish property (golden jewellery, clocks, etc.) were appropriated by various German authorities, some of the property was appropriated by participants in the massacre, and what was left was sold to local inhabitants.

MYSTICAL RADIANCE OF MANUSCRIPT: A PARATEXTUAL STUDY OF ISLAMIC ASTRONOMY MANUSCRIPT

Society treating manuscripts as objects with mystical power is often viewed as a myth that has no scientific basis. There are differences of perspectives about mystical belief and reality that evoke supernatural phenomenon related to manuscripts. This research analyzes the paratextual aspects of the Islamic Astronomy Manuscript owned by Husen Hatuwe in Keitetu Village, Leihitu District, Central Maluku Regency. The manuscript is used as a guidance to determine the right time for various daily activities and considered to have mystical power by the local community. This research is a philological study which used data collection technique through observation, interviews, and literature studies. The paratextual approach in this research reveals the external narrative aspects of the manuscript, including how the local culture influences and get influenced by the existence of the manuscript. Apart from serving as a guidance to determine the right time for religious rituals, this manuscript is also Mystical Radiance of Manuscript … – Syahrir Kila, et.al | 253 believed to have spiritual power that maintains the social balance in the community. In addition, this research contributes to the attempt to preserve the ancient manuscripts in Maluku, which most of them are damaged due to inadequate storage as well as analyze the role of this manuscript in the social, spiritual, and cultural context of the local community.

Proof of life: Human remains and memory in the Philippine Drug War

This paper examines the aftermath of the Philippine government’s anti-drug campaign under President Rodrigo Duterte, focusing on the impact on families of victims of extrajudicial killings (EJKs). Drawing on fieldwork conducted in Manila, the research explores how these families navigate loss and attempt to reclaim dignity and humanity for their loved ones. The study reveals the formation of a community of "necro-activists" comprising journalists, religious figures, and medical professionals who support victims’ families in seeking justice and remembrance. Through interviews with photojournalists and victims’ families. This paper highlights the transformative role of human remains in asserting the victims’ agency beyond death. The research shows how forensic processes and religious rituals contribute to the reclamation of individual identities and challenge the state’s dehumanizing narratives. By examining the evolving meanings of EJK victims’ remains, this study sheds light on the broader socio-political implications of state violence and memory-making in the Philippines. The analysis situates this research within a global context of human rights and memory studies, drawing parallels with other regions affected by state-sponsored violence. Ultimately, this paper argues that the remains of EJK victims serve as powerful symbols that challenge state impunity and embody the resilience of communities seeking accountability and dignity amid pervasive violence.

Alcohol consumption-none is better than alittle.

Alcohol is socially accepted and widely consumed as arecreational beverage. Furthermore, it is used as adisinfectant for medicinal purposes and as acultural asset it is also part of religious rituals. However, it is also an intoxicant and an addictive substance. The deleterious side of alcohol is reflected in the fact that around 3million people worldwide die every year as adirect or indirect result of alcohol consumption. For several decades, epidemiological studies suggested that drinking alcohol in moderate quantities was beneficial. This was referred to as the "French paradox," which described differences in mortality between France and Finland mainly, but also other countries, that were found in epidemiological studies. The difference in the levels of alcohol consumption was found to explain the differences in mortality in view of the otherwise similar risk factors. When alcoholic drinks per day were plotted against all-cause mortality this led to aJ-shaped curve. This finding represented awindow of benefit for moderate alcohol consumption. However, the recent publication by Zhao etal. in 2023 revisited the relationship between the quantity of alcohol consumed and mortality risk and led to aparadigm change, which has influenced not only the recommendations of Canada's Guidance on Alcohol and Health but also the recommendations and guidelines of major health organizations: "No alcohol is better than alittle." The J‑shaped curve as an explanation of the French paradox became alinear relationship between the amount of alcohol consumption and the increasing mortality from tumors and cardiovascular diseases. The renewed review of several control groups in previous epidemiological studies revealed arecruitment error due to the inclusion of abstinent ex-drinkers. Taking this bias into account, the alcohol-friendly view of small amounts of alcohol being cardioprotective had to be revised. The combined misuse of alcohol and other risk factors for carcinogenesis and heart diseases still needs further attention. The misuse of both alcohol and cocaine led to the conclusion that when the two risky substances are consumed together, it is even more detrimental than the mere sum of the two.

The Duties of Sangging in the Implementation of the Hindu Religious Ceremony of Manusa Yadnya Metatah Mass in Bali: A Study of Occupational Health Science

Occupational Health and Safety (K3) is our effort to create a healthy and safe working environment, so that it can reduce the probability of work accidents / diseases due to negligence that result in demotivation and deficiencies in work productivity. According to the Basic Health Law of the Republic of Indonesia No. 9 of 1960 Chapter I Article II, Occupational Health is a health condition that aims for workers to obtain the highest level of health, both physical, spiritual and social, with prevention and treatment efforts for diseases or health disorders caused by work and the work environment or general diseases. in all work activities in human social and religious life such as research on mass metatah ceremonies that are often carried out by Hindus in Bali, in this case the position of the sangging is the key in this metatah ceremony. Sangging is a person who is tasked with cutting teeth during the metatah ceremony. The duties of the sangging in carrying out metatah are to sharpen the two canine teeth and four incisors in the upper jaw with a file. Providing toothpaste made from turmeric, betel lime and sandalwood rubbing. Following up on the Yama Pati Tatwa palm leaf, a sangging needs to understand the structure of tooth tissue and occupational health science to maintain the sanctity of the ceremony. The metatah ceremony or 'mepandes', 'mesangih' or 'metah ceremony' (Balinese) is a Hindu religious ceremony that must be carried out by all Hindus in Bali. The metatah ceremony contains meaning for life, namely changing behavior to become a true human being who can control himself from the temptation of lust, and fulfilling the obligations of parents to children in order to find the true nature of humanity. This study aims to analyze the nature of the implementation of the mass metatah ceremony in Bali Province in the study of occupational health science. The research design uses a case study based on its type, namely an explanatory case study, which focuses on the mass metatah ceremony. Data is analyzed descriptively and carefully until complete. The results of the study indicate that: 1) occupational health knowledge for the sangging in the mass metatah ceremony has the nature to achieve the maximum goal of the yadnya metatah ceremony, namely suppressing bad thoughts, words, and behavior by controlling themselves from the temptation of lust; 2) the process of implementing the metatah ceremony carried out by a sangging is done by filing both canine teeth and four jaw incisors. However, the process is carried out carefully according to health science and the impact of mass metatah, namely social, psychological, health and economic impacts. The implications of the research results, namely the implementation of the 'manusia yadnya' metatah must be carried out carefully by paying attention to health risks when the metatah ceremony is carried out, internence and application of occupational health science need to be carried out so that religious ceremonies become pure physically and mentally according to the purpose of the metatah ceremony.

Cultural adaptation and validation of the Sinhala version of the spiritual needs assessment for patients (S-SNAP) questionnaire

BackgroundSpiritual support for patients and caregivers of critically ill patients is associated with improved quality of life. This aspect, however, is not incorporated into the current care pathways in Sri Lanka. The Spiritual Needs Assessment for Patients (SNAP) questionnaire, comprised of 3 domains: psychosocial, spiritual and religious, gives a platform for clinicians to assess the spiritual needs of those patients. This study presents the results of validation of the Sinhala version of the SNAP (S-SNAP) questionnaire.MethodsThe SNAP was translated from English to Sinhala using the standard forward and backward translation process. After verifying the content validity, unambiguity and clarity of items in a focused group discussion, and a pilot study, the pre-final version was tested among 267 volunteers with cancer selected from three state-run cancer care institutions. Data were analysed for internal consistency and item-total correlations. Factor analysis was done using Varimax rotation with Kaiser normalization. A Scree plot was also made to determine the number of factors.ResultsThe mean (SD) age of subjects was 63.2 (11.4) years. The total S-SNAP score ranged from 22 to 88 (maximum 88). The overall Cronbach’s alpha was 0.94 while item-total correlations varied from 0.26 to 0.87. Total SNAP score showed inverse correlations with age, Charleson Comorbidity index and Barthel index while a positive correlation was seen with the Karnofsky performance status scale (p < 0.05). Kaiser-Meyer-Olkein value of 0.92 (P = < 0.001) for Bartlett’s test indicated adequate sampling and non-linearity of factors. The scree plot showed a four-factor structure explaining 76% variation. Meaning of life and relationship with a supernatural being and religious rituals are loaded as 2 different factors. Worries, fears and forgiveness are grouped as the third factor while relaxation, coping and sharing feelings are loaded separately.ConclusionsThe S-SNAP is a reliable and valid tool to assess spiritual suffering among patients with cancers conversant in the Sinhala language.

Pilgrimage in a Globalizing World

Whether on the Camino de Santiago or the Hajj, today’s pilgrims tread ancient routes of religious ritual, but their experiences are mediated by modern infrastructures and mentalities.

Orientalism and Christian Pilgrimage in Contemporary History

This study focuses on the concept of orientalism and its relation to Christian pilgrimage in modern times, and the views of Western Christian religious figures, historians, researchers, and pilgrims to share their experiences with Christians who want to make a journey to the Holy Land, monks’ caves or other holy places around the world. The benefits of Christian pilgrimage in their view will be spiritual more than physical by visiting the Christian pilgrim's true places of pilgrimage. The invitation here is to teach Christians the religious ceremonies that were done by the early pilgrims who had followed Christ's steps and his apostles who took the Bible as their guide. According to them, pilgrimage is not for fun or entertainment but for worship and forgiveness, an idea that lasted for a long time until now. This study included an introduction, a definition of orientalism, and an explanation of the western Orientalists’ point of view of pilgrimage, by giving examples of pilgrims' stories who made their journey whether in reality or in a dream.

Analisis Teologi Inkulturasi Lukisan Perjamuan Kana dan Gerakan Sego Mubeng Gereja St Antonius Kotabaru Yogyakarta

Inculturation in the context of religious life extends beyond mere adaptation in liturgical practices to permeate various aspects of human existence. This process involves the integration of cultural elements with spiritual values, fostering a harmonious unity between spirituality and everyday human reality. Two concrete examples of inculturation are explored: the Painting of the Wedding at Cana and the social movement of Sego Mubeng at St. Antonius Kotabaru Church, Yogyakarta. Through an in-depth analysis of these manifestations, the close relationship between art, daily life, and spirituality is highlighted. The painting serves as a medium to reflect religious values within the local cultural context, while Sego Mubeng demonstrates that inculturation extends beyond religious rituals into everyday activities, particularly in providing food assistance to those in need. This research enhances our understanding of how inculturation bridges the spiritual and earthly dimensions, as well as the complexity of its role in shaping worldviews and human behavior.

The Tradition of Saparan in Yeh Sumbul Village, Jembrana, Bali

The Saparan Tradition in Yeh Sumbul Village, Jembrana, Bali, is seen as a manifestation of local wisdom that reflects the balance of relationships between humans and God, fellow humans, and nature. This study investigates this tradition. This tradition is carried out every Sapar month in the Islamic calendar as a way to express gratitude to God and ask for people to be protected from disasters. With strong moral, spiritual, and social values, the Saparan Tradition includes various activities, such as parties, tahlilan, and religious rituals. This tradition is closely related to the idea of Tri Hita Karana, a Balinese philosophical concept that emphasizes harmony between humans and God (Parhyangan), fellow humans (Pawongan), and nature (Palemahan). To understand how the Saparan Tradition reflects the relationship between humans and God, fellow humans, and the environment, this study analyzes data from observations, interviews, and documentation. The study shows that the Yeh Sumbul Saparan Tradition enhances spirituality, solidarity, and love for ancestral culture as well as maintaining social and ecological balance. Local cultural values continue to be passed down from one generation to the next, and the younger generation plays an important role in preserving this tradition. This study enhances our understanding of the value of local traditions as a profound and relevant cultural heritage in the contemporary wo

Strengthening Entrepreneurship and Financial Reporting Training for The Bali Pande Keris Craftsmen Group Tapakkarya in Denpasar

For Balinese people, traditional weapons such as keris are considered to have high spiritual value, so it is not surprising that the Balinese people themselves greatly glorify these traditional weapons. Keris is considered a symbol of resistance against evil spirits. Keris is also commonly used as a complementary weapon for Hindu religious ceremonies. One of the keris SMEs targeted by the Community Partnership Empowerment activity is the Bali Tapa Karya Pande Keris Craftsmen Group. The location of this PKM Partner is on Jalan Ratna Gang Pacar Denpasar. Based on the results of observations and interviews, the problems faced by partners are low knowledge of the concept of entrepreneurship, lack of understanding of managerial aspects, especially simple bookkeeping techniques for SME actors. Lack of basic entrepreneurship education and training for SME actors and assistance in calculating the cost of finished products. There are three activities carried out in Community Partnership Empowerment, namely providing counseling and training in bookkeeping, mentoring and direct practice regarding the process of calculating production costs, education regarding the importance of management in business and literacy of basic entrepreneurial concepts. The results of the program implementation show that after mentoring and socialization activities, partners are able to make financial records more structured, thereby reducing errors during the financial recording process and being able to calculate the cost of products, can improve business management to be effective and efficient, and increase entrepreneurial motivation.

Religious Experience Of Sapta Darma Followers In The Temple Centre Sapta Rengga Yogyakarta City

This research aims to understand the religious experiences of Sapta Darma adherents through the theoretical perspective of Joachim Wach. Sapta Darma believers are a group of believers who have spiritual views and practices that are 'unique' in Indonesia. In this study, researchers used Joachim Wach's theoretical framework, religious experiences were analyzed through three main components: experience dimensions, expression dimensions, and consequence dimensions. This research uses a qualitative method with a phenomenological approach to explore the religious experiences of Sapta Darma adherents. Data was collected through in-depth interviews with believers and participant observation of their religious rituals and practices. The results of the research show that the religious experience of Sapta Darma Sanggar Sanggar Candi Sapta Rengga, Yogyakarta City includes religious experiences which are often experienced through prostration, digging and special rituals. The expression dimension is seen in the form of prayers, mantras and symbols used in religious practices. Meanwhile, the consequence dimension includes changes in behavior and outlook on life of Sapta Darma adherents. Analysis based on Joachim Wach's theory reveals that the religious experiences of Sapta Darma adherents not only provide meaning and purpose in their lives but also form a strong spiritual identity. This study provides insight into how religious experiences can be articulated and internalized in local cultural contexts.

Urban Community Participation In Dealing With The Covid-19 Pandemic Through Environment-Based On Covid-19 Handling Policies In The City Of Mataram

The city of Mataram is an area that has a high number of Covid-19 cases in West Nusa Tenggara Province. Covid-19 has seriously impacted all aspects of life, from health, economy, society, culture, and tourism to religious rituals. This study aims to analyze the policies for handling Covid-19 in Mataram City. Second, analyze the form of community participation in efforts to deal with Covid-19 in Mataram City. This study uses the participation theory of Cohen and Uphoff as an analytical tool. This research is qualitative research with a descriptive approach. In- depth interviews, observation, and documentation employed data collection techniques. The results of this study indicate that this environment-based policy for handling Covid-19 effectively suppresses the spread of Covid-19 in Mataram City. This policy is implemented by involving the participation of all elements of government, local leaders, and the community. Community participation in handling Covid-19 starts with high public awareness of Covid-19, then implementing health protocols. Community participation is also seen in the formulation of policies for handling Covid-19, the movement to join a Task Force (Satgas), carrying out self- help movements to help each other, and being involved in evaluating the handling of Covid-19 in the City of Mataram.

Commercialized "Smudge Sticks" Used as Incense in the Netherlands: An Inventory of Plants and Trends Behind a New Age Fashion.

Incense is essential in religious ceremonies, even in relatively new religious and spiritual movements such as New Age and Neopaganism. These garner little attention from ethnobotanists, although they trigger an international trade in wild-harvested plants. In this paper, we studied the botanical ingredients of smudge sticks (dried plant bundles burned for purification) in the Netherlands, and people's motivations to use them posing the following questions: what plant species are included in smudge sticks? what are they used for? and are exotic plants preferred over native Dutch plant species? We visited online and physical shops in Dutch cities, acquiring a total of 29 different smudge sticks containing at least 15 species. We held semi-structured interviews with 11 users, vendors, and herbal experts, and collected data from 33 questionnaires. Salvia apiana L. was most frequently found, along with North American species of the genus Artemisia. The rise of the New Age movement resulted in North American ritual plant species being easily available in (online) shops in the Netherlands and smudge sticks being used for personal protection and cleansing. Despite the smudge sticks' commercial demand, there is no data regarding the pressure on wild populations of species used in these bundles. For the preservation of these species it is crucial that scientific monitoring of their harvest is undertaken in the future.

A Study of Sociocultural Adaptation for Practices of Religious Doctrines during the Covid-19 Pandemic and Using the Religious Dimension to Prevent and Mitigate the Covid-19 Pandemic

This article presents the findings of a study on the effects of sociocultural adaptation on religious practices during the COVID-19 pandemic and the utilization of the religious dimension to prevent and mitigate the spread of the virus. The results stem from a mixed-methods research approach involving quantitative and qualitative data collection from 15,505 participants through questionnaires. Statistical analysis comprises numerical summaries such as counts, percentages, means, standard deviations, and qualitative content analysis. Data presentation employed descriptive analytics. Findings revealed: 1) Among Thai followers, a high adherence to religious practices was observed (94.62%). Brahmanism-Hinduism adherents demonstrated the highest adherence (100.00%), followed by Sikhs (94.60%), Muslims (93.60%), Buddhists (92.50%), and Christians (92.43%). 2) Sociocultural adaptation for religious practices during the pandemic aligned with public health guidelines, emphasizing social distancing, mask-wearing, and frequent hand sanitization. 3) Clear directives were established for utilizing religious practices to combat COVID-19, ensuring conformity with the Ministry of Public Health protocols for all religious ceremonies, both auspicious and inauspicious. Additionally, education played a vital role in disseminating these guidelines effectively to religious communities, fostering greater compliance and understanding.

The Experiences of Grief in Bereaved Women Following the Death of Their Husbands During the COVID-19 Pandemic in Qom, Iran: A Phenomenological Study

Background and Objectives: The death of a loved one is one of the most difficult and stressful life events in the world. The effects of death caused by COVID-19 on the mental health of individuals and families are of great importance. This study aims to elucidate the experience of grief in bereaved women following the death of their husbands due to COVID-19 in Qom, Iran. Methods: In this phenomenological study, 12 bereaved women were selected using a purposive sampling method. The information was collected using semi-structured interviews until reaching data saturation. Results: The data analysis led to the extraction of 3 main themes and 10 sub-themes: Complicated grief (ambiguous loss, farewell with no embrace, grieving alone), unconventional grief (strange death, deviation from religious burial customs, virtual mourning), and grief outcome (spiritual experiences, moral panic, social stigma, distrust in healthcare providers). Conclusion: The grief of bereaved women due to the death of their husbands by COVID-19 differs from their mourning for the death caused by other diseases in two aspects. Firstly, according to the majority of women, the cause of death was unclear. This situation intensified their grieving and mourning. Secondly, due to the specific nature of COVID-19 and the necessity of quarantine, they were restricted from having funeral and religious mourning rituals according to the prevalent culture, which resulted in an incomplete mourning process. Gaining spiritual experiences is one positive aspect of grief in women. It is recommended to provide support and care by the healthcare system during pandemics for families, especially bereaved women, to reduce the negative effects of grief.

Decolonizing Forest: The Myth of Panjurli and Guliga in Kantara (2022)

Colonial ideologies reduce nature to a repository of extractable resources and portray the Indigenous communities’ religious understanding of nature as primitive and unscientific. Decolonization foregrounds the silenced Indigenous epistemes that critique exceptional human paradigms of colonial modernity. This paper examines how traditional religious rituals function as a method of decolonization and discusses their exclusion from Western academia. It focuses on Kantara’s cinematic representation of the Indigenous ritual of Bhoota Kola and the worship of forest deities, Panjurli and Guliga, in the coastal areas of southern Karnataka and Kerala. These rituals emphasize the agency of the environment, where the forest, humans, and deities are porous and permeable. This non-anthropocentric understanding of humans questions the dominance of the secular narratives of posthuman theories in Western academia. Rituals foster ecological behaviours and highlight multispecies relationality, providing alternatives for sustainable futures. In emphasizing Indigenous religious practices, the paper undisciplines the Eurocentric study of religion and questions the disciplinary boundaries between scientific thought and Indigenous knowledge. Thus, this paper argues for the inclusion of regional cinemas from the Global South in Western academia to foreground Indigenous epistemes that undiscipline the study of religion and science.

Some of the Understudied Dimensions of Ritual

Ritual: How Seemingly Senseless Acts Make Life Worth Living by Dimitris Xygalatas offers a popularized accounting of an adaptationist view of ritual. By highlighting the author’s own work on the topic, the text itself primarily addresses questions of public rituals’ often extreme costs and its relationship to cooperation. This emphasis, though, comes at the expense of other interesting and/or downstream aspects of ritual that, in my view, deserve more attention. In this commentary, I address a handful of the most relevant to the target text, namely: 1) religious vs. secular rituals; 2) the spatio-temporal distribution of ritual; 3) ritual frequency and timing; 4) the demographic structuring of ritual; 5) ritual’s complicated relationship to control and chance; and 6) ritual as a significant generator of meaningful models about the world.

«Սակրալը» Միրչա Էլիադեի կրոնի ֆենոմենոլոգիայում / "The Sacred" in Mircea Eliade's Phenomenology of Religion

This paper is dedicated to the interpretation of the key concept of "the sacred," which is frequently encountered in modern religious studies. The fundamental concept is most thoroughly presented in the works of Mircea Eliade, who is considered one of the most studied phenomenologists of religion today. Eliade describes the sacred as a deep layer of reality, which is expressed as an absolute distinction from the worldly (profane). The sacred manifests itself through religious symbols, rituals, and myths, which connect humans to the cosmos and the divine. Eliade emphasizes that the sacred represents metaphysical and spiritual worlds that transcend human logic and experience and can only be revealed in special states or through unique experiences. The work discusses the differences between the sacred and the profane, their interaction in religious experience, and Eliade's influence on the study of religion. The article proposes the hypothesis that the sacred, over time, has not distanced itself or become alienated from modern humans but, by penetrating various spheres of human activity, has sometimes become even closer to them. The scientific novelty of the work is related to a deep analysis of the relationship between the sacred and the profane, their manifestations in the modern world, and the nature of religious experience.