A szent és a profán szimbolikája az építészetben

Sólymos, Sándor (2001) A szent és a profán szimbolikája az építészetben. Építés - Építészettudomány, 29 (3-4). pp. 289-314. ISSN 0013-9661

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Abstract

The words 'sacred' and 'profane' aren't used in their customary meaning in this lecture. The nearest interpretation of our explanation is in the first chapter of Mircea Eliade's Sacred and Profane titled 'Sacred is manifesting'. The title of this article had been chosen to regard comprehensively Eliade's book for this reason. In this lecture we would like to consider the symbolism of decorated, ornamented, structured surfaces of architectural - or nearly architectural - phenomena. We would like to analyse just as the everytime/everywhere cosmic ordination, n the universal arangement of these - manifested itself according to the everytime/everywhere cosmic meaning. The everytime/everywhere architectural phenomenon oversteps itself. Beyond the satisfaction of practical and average requirements it has communicated by discoverable messages of cultural and civilisational codes about the world. The everywhere architecture is a 'paradoxical medium'. We have to develop an intellectual relationship with it in addition to what we see about, or how we use it in space or appropriateness. The quality of architecture gets meaning - will be manifested - in an interpretational context. We just have to catch it - to interpretate for ourself - in a conceivable space, and appropriateness to arrive at close to its substance. Eliade says: 'We couldn't emphasize enough that every hierophania (manifestation of the sacred) - even the most elemental - is a paradoxon'. (…) A sacred stone more over is a stone (from a profane point of view). It is not different from all of the other stones at all. Though, every other people for whom this stone has manifested as a sacred stone, the direct reality had been converted into supernatural reality. Those people who had religious experiences, the whole nature manifested as a cosmic sacrament. In such case the whole cosmos will be a hierophan.' Well, we would like to present - by some examples - that progress, as the cosmic ordination is manifested by the architectural phenomena. This ordination is a canonic one - it's structured by the everytime/everywhere cosmic comprehension, and itís aranged by discoverable principles, and as such being is a super-existent one, over the average peopleís profane aspect. Its manifestation could be interpretated in a conceivable space and appropriateness. The understanding of these manifestations - independently of either sacral or secular explanations - needs spiritual efforts.

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