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The paper explores how different models of space articulate the nature of religious experience. Analyses are focused primarily on Heidegger’s phenomenology. Throughout his work, three models of space are determined: an opened, an empty, and a topological space. According to these models, there are three types of sacred places, that is, places of encounter with Divine: 1. a sacred place defined by coordinates materialized in a sacred building or symbolized by a cultic procedure; 2. a negative place, a place of a negative form of encounter; 3. a place as a path-mark, defined by a transitive (wayfaring) involvement into a lived environment.


This paper concentrates on the transformative impact of religious conversions. I understand religious conversions here as all individual spiritual transformations that either create an essentially new religious experience or substantially intensify an existing religiosity. The transformative impact of these transformations consists not only in modifying life perspectives or values, but also (and more substantially) in altering the very structure of personal experience. They can even bring significant changes in the phenomenal character of individual life-worlds, which are then experienced as perceived “differently”. This reflects on the possibilities the phenomenological method possesses to describe (and understand) these changes, and mainly discusses the applicability of Husserl’s analyses in Ideas 2 of the double constitution of body. On this basis, I suggest an explanatory model of transformative localizing/layering.

construct their origins” (Zerubavel 2003, 9). This is less surprising than it may at first appear, because the phenomenological topology of histories is based on a limited number of structural components (Poli 1997). Their variation forms “historical” scenarios working as canvasses for possible memories. The agent’s position within the active historical scenario leads him/ her to remember past events as s/he does (Zerubavel 2003, 12). Moreover, the plotlines arising from historical scenarios “are often extrapolated to imply antici- pated trajectories” (Zerubavel 2003, 17