Welcome to Religious Forums, a friendly forum to discuss all religions in a friendly surrounding.
Your voice is missing! You will need to register to get access to the following site features:We hope to see you as a part of our community soon!
Things that are greater, better, stronger, more have connotations of being up. I guess it may have something to do with the feeling that God's greatness and goodness is out of reach of the average person.
Pagans had sky gods, though, so yeah, you've probably been sold a bill of goods by New Age feminist "Wiccans."
I'm still relatively sure it has its basis in the natural philosophies of the era. Which I've read too much of for my own good, but was reading mostly for information regarding the Four so my knowledge of ancient natural philosophy is a bit telescopic.
Might be downstairs.That's not even the worst of it... where is up? Nobody really knows! D:
Why do so many of us think of God as being located above us? Is there any particular reason for that? Or is it just historical accident?
Why do so many of us think of God as being located above us? Is there any particular reason for that? Or is it just historical accident?
From my understanding, it had something to do with the idea that early religion had something to do with uniting heaven and earth. Most of the early religions' gods were either heaven gods or earth gods. Heaven was seen as higher than earth, so their gods were more important than the earth gods. Eventually, the heaven gods were the sole recipients of worship, until this became monotheistic, so "god" was seen as high up in the heavens.
Karen Armstrong's A Short History of Myth said:The earliest mythologies taught people to see through the tangible world to a reality that seemed to embody something else. But this required no leap of faith, because at this stage there seemed to be no metaphysical gulf between the sacred and the profane. When these early people looked at a stone, they did not see an inert, unpromising rock. It embodied strength, permanence, solidity and an absolute mode of being that was quite different from the vulnerable human state. Its very otherness made it holy.
...
Some of the very earliest myths, probably dating back to the Paleolithic period, were associated with the sky, which seems to have given people their first notion of the divine. When they gazed at the sky – infinite, remote and existing quite apart from their puny lives – people had a religious experience. The sky towered above them, inconceivably immense, inaccessible and eternal. It was the very essence of transcendence and oneness. Human beings could do nothing to affect it. The endless drama of its thunderbolts, eclipses, storms, sunsets, rainbows and meteors spoke of another endlessly active dimension, which had a dynamic life of its own. Contemplating the sky filled people with dread and delight, with awe and fear. The sky attracted them and repelled them. It was by its very nature numinous, in the way described by the great historian of religion, Rudolf Otto. In itself, without any imaginary deity behind it, the sky was mysterium tremendum, terrible et fascinans.
(excerpted from pages 16-18)