The doctrinal (or philosophical) dimension refers to the way that religions tend to formalise ideas about the world, and create logical systems of meaning. The preservation of these myths and narratives can be oral, written, or pictorial. Myths can also store information in symbols, without stating the underlying meaning outright they can help to communicate across generations important ideas about what it means to be human. Religions are often sustained through the practice of repeating narratives that help to explain why the world exists, and what our place is in it. The mythological (or narrative) dimension describes the storytelling aspect of religion, whether the stories are believed to be true, fictitious, historical or mythological. ![]() It can also encompass more than just emotion, but the quality of experience of entering a mosque, embarking on a pilgrimage, or taking amrit (the Sikh initiation ceremony).Įqually, we can find examples throughout the history of religion of encounters with deities, spirits, demons, and other experiences which indicate some sort of contact with an unseen world, sources of inspiration, and moments of revelation. ![]() The experiential (or emotional) dimension relates to personal experiences felt by the individual, for example joy, bliss, mystery, anger, despair, and so on, where these experiences are in relation to a religious experience. This dimension also encompasses other activities that may not be strictly regulated, but which nonetheless form a consistent practice - for instance yoga, prayer, and meditation. ![]() Some examples of ritual are Christian baptism, Hindu yajna, and Zoroastrian navjote ceremonies. The ritual and practical dimension of religion covers all aspects of performed religion, this includes formal ritual (activities with rules surrounding the performance and motivation) as well as more informal, everyday practices (activities with a religious motivation or character).
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