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The idea of the holy, by Rudolf Otto
Download Ebook The idea of the holy, by Rudolf Otto
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- Sales Rank: #5068703 in Books
- Published on: 1959
- Number of items: 1
- Binding: Mass Market Paperback
- 205 pages
Most helpful customer reviews
18 of 21 people found the following review helpful.
Finding Words to Describe the "Wholly Other"
By miles@riverside
This book attempts to describe profound religious experience that occurs at the visceral, non-rational level. In doing so, the author coins some latin phrases that have since become embedded in the literature on religion: (1) the NUMINOUS, which is the extra meaning of "the Holy" beyond simple "goodness"; and also (2) the MYSTERIUM TREMENDUM, the nature of the numinous, which connotes "awefulness" (the terror of God or the Other World, which Otto argues is the starting point for the historical development of religion), "overpoweringness" (in which we feel dwarfed into insignificance), "energy" (religious fervor), the "wholly other" (that which is outside the realm of our senses or common experience), and "fascination" (wonderfulness or grace).
This brief summary doesn't really do justice to Otto's description. Reading the first 70 or so pages of the text, you begin to get his emotional-level understanding of the horrifying, alien, shocks-you-out-of-this-world, yet somehow compelling nature of direct confrontation with the transcendent.
He stretches to describe some of the concepts. On the element of "awefulness", for example, he runs through this series of similar concepts: tremor -> fear -> hallow -> fear of god -> august -> grue -> grisly -> dread -> awe - > daemonic dread -> something uncanny -> eerie -> weird.
Otto relies on a concept he derives from Kant called "schematization". He uses it to associate rational ideas with non-rational ideas. For example, physical sex schematizes "love"; written or recorded songs schematize "musical feeling"; the sublime feeling we get from written text or works of art schematizes "the Holy". It's important not to confuse the schematization with the thing itself: so the "morally good" schematizes "the Holy", but the "morally good" is not the Holy.
I thought the text bogged down quite a bit after the first 100 pages or so. He spends three whole chapters arguing with Schleiermacher's concept of "Divination", for example (it's a type of recognition or gnosis of the Holy). But the first half is definitely worth reading, though a bit difficult.
21 of 24 people found the following review helpful.
A Revelation...
By E Eakins
Living as we do in an age where religion in general (and Christianity specifically) has been largely co-opted by those who consider it to be "morality touched with emotion", "The Idea of the Holy" offers a alternative view towards religion and spirituality. Otto introduces a way of approaching the subject that avoids the twin traps of emotion and intellect, allowing us to understand "religious feeling" as a phenomenon all it's own, as a "sense' with its own attributes.
For those who can (through scholarship or patience) penetrate the sometimes dense and dated prose, this book has the potential to remove the debris of thousands of years of so-called theology and philosophy and to find the experience of God without intermediaries. It is indeed, a revelation.
76 of 81 people found the following review helpful.
Knocked Off Your Horse
By G. Bestick
This book, first published in 1917, is rightly regarded as a classic of religious philosophy.
Otto's great contribution to Christianity was to assert the importance of a non-rational approach to the divine. Christianity, which is the most dogmatic and moralistic of the major world religions, needed the corrective. Otto created the word "numinous" to stand for the sense of a divine presence that operates beyond rational understanding. He also coined the term "mysterium tremendum" to connote the inchoate sense of awe and dread that humans feel in the presence of the divine. To him, both of these ideas were essential to a full expression of the religious spirit.
One reaction to this book over the years goes something like this: either you've been knocked off your horse like St Paul, in which case you already have a direct experience of the numinous, or you haven't. Why bother to analyze something that by its very nature can't be put into words? Here Otto makes a subtle but crucial distinction. He's not talking about a numinous feeling, but about a feeling of the numinous. In other words, the numinous exists out there, not inside us, so we can approach it as an object to be observed and, at least by analogy to the sensations it excites with us, described.
Otto didn't reject the rational, though. Without rationality, he says, we can't have belief, only feelings. In his view of religion, the rational and non-rational interpenetrate each other like the warp and woof of a fabric, which can't be separated without destroying the very garment it makes. He points out several times that fully understanding the non-rational conception of god deepens our rational religious ideas.
Otto was a Christian, and believed deeply in the superiority of Christianity as the highest synthesis of the rational and moral with a primal sense of awe. (Buddhists might differ.) Fortunately for his reputation as a religious philosopher he was much more than a Christian apologist: he was a close observer of human behavior and of religious practices around the world. If Otto had been born seventy five years later, he might have been Joseph Campbell. He traveled widely, and had a deep knowledge and appreciation of Asian, Arabic and Greek religious thought. He anticipated Campbell by demonstrating that a sense of spiritual awe and mystery is universal to all religions.
In his observations of how mankind divines the presence of the holy, Otto realized the importance of predispositions - a person must be both receptive to divine presence and capable of recognizing when it appears. In this he anticipates neural Darwinism, which also talks about our predisposition toward certain aspects of reality. For instance, we have evolved an ability to recognize sound patterns. This isn't music, but it allows us to hear a song and store it as such in our brain. Similarly, we are capable of conceiving of an overarching force that exists beyond our selves, and are capable of recognizing manifestations of it. This isn't religion, but it's the precursor to any truly religious feeling.
This book strikes sparks in almost every chapter, even the ones settling obscure doctrinal scores. It deserves the high regard in which it's held because Rudolf Otto is a remarkably good guide to the ineffable.
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