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Sacred time is, in the strictest sense of the term sacred, time set apart. It is time that is separated from profane, everyday time, distinguished by its connection with the deeper, holy, extraordinary experience of life. Sometimes described as “the breaking forth of the eternal in time,” the experience of sacred time has been conceived variously as a presence in which the past and future collapse into an “Eternal Now,” or the complete conflation of past, present, and future into something that might be referred to as timelessness or the collapse of time. It includes notions of a sense of time “bending” or “stretching,” particularly during private or public rituals; accompanying psychological or physical trauma; or resulting from deep encounters with an extraordinary event, object, or being. The experience of sacred time neither necessarily suspends nor eradicates “common” time. There are, however, instances where cultic beliefs regarding either a cosmic or individual end-time include an enlightenment that takes place outside of time, or where the ritual or spontaneous experience of the eternal includes an experience of the transcendence of time. An iconic experience of this transcendence of common time is represented, for example, where Buddhist iconography depicts the Buddha as sitting under a bo tree just before his enlightenment, then as having disappeared from under the bo tree upon his enlightenment, and finally as sitting under the bo tree again upon his decision to return to work toward the enlightenment of the world.

For the nonbeliever, the concept of sacred time is as a study in religious anthropology. For the believer, it is a study in piety. Whereas none are exempt from the biases of their own concepts of time to render a purely scientific assessment of sacred time, rigorous studies of sacred time do seek to avoid either religious or secular doctrinarism.

Whether grounded in philosophical or religious commitments, the main aspects of sacred time broadly include “cosmic sacred time” or the understanding of sacred time as it relates to the origins and ends of the universe, and “human sacred time” or the historical experience of human communities with their calendars of ritual time including feast, fast, and worship.

Cosmic Sacred Time

Basic to cosmic sacred time are the two ends of the cosmological spectrum: the cosmogon and the eschaton, the universe's beginning and its end. Cosmic sacred time presents sacred time on a cosmic scale calculated, so to speak, on the timepiece of the gods. Concepts of cosmic sacred time reflect what is arguably the primary directive of the religious enterprise: to explain the beginning of things and to speculate or give reassurances about the end of things. Various cultic systems provide sometimes vague, sometimes detailed speculation on the timeline that separates the cosmogon from the eschaton. For those cultic systems, this span reveals the ultimate sacred history.

Perhaps the greatest divide between broadly categorized concepts of sacred cosmic time lies between linear cosmic sacred time and cyclical cosmic sacred time. These two concepts are often referred to, in an imprecise way, as Western and Eastern concepts of time, respectively. But the more religious concepts anthropology and archaeology uncover, the less precise this geographic distinction seems. The history of Western, Greco-Roman-based philosophy is scattered with the ideas of an “eternal return.” Many if not most European and American indigenous religions testify to the cycli-cality of the world. And for their part, nominally cyclical concepts of time often appear to reflect cyclical experiences that are nevertheless experienced within a context of clearly linear time: cycles of birth, death, and rebirth—whether of a soul or of a universe—do not necessarily require or even imply the birth, death, and rebirth of exactly the same soul or the same universe.

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