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Old 04-12-2005, 02:23 AM
Draken Draken is offline
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Join Date: Nov 2004
Posts: 899
Default Mircea Eliade

Hey, true and GR, maybe this guy is one for you:

<a href="">Mircea Eliade</a>

"A central theme in Eliade's works was that the archaic religions made sacred the world in a fashion no longer available, but through the understanding of the relationship between the sacred and the profane it is possible to begin to understand the world of archaic people. Eliade was a Christian and Jungian (you like Jung, don't you, true?;-)) - he met Carl Gustav Jung for the first time in 1950 - and his works, such as Myths, Dreams and Mysteries, and MYTH AND REALITY (1964), stress the relevance of ancient religions for contemporary man. However, Jung insisted that the images of archaic man are much closer to the European and American psyche than Eliade admitted.

"According to Eliade, shamanism is "one of the archaic techniques of ecstasy - at once mysticism, magic, and 'religion' in the broadest sense of the term". He wanted to restrict the term 'shaman' to those who went into trances and who would address the tribe through a spirit or would visit the spirit world and return. James Frazer described bluntly the evidence of superhuman powers in The Golden Bough (1890) as spurious, but Eliade himself was convinced that shamanism had a paranormal component. In Shamanism (1968) he argued that epics of ancient poets and certain kinds of fairy tales derive from ecstatic journeys and mystical flights. Throughout his life Eliade believed that there are things in life that cannot be explained."


"In Cosmos and History: The Myth of the Eternal Return (1954), a book which he was tempted to subtitle Introduction to a Philosophy of History, Eliade distinguishes between religious and non-religious humanity on the basis of the perception of time as heterogenous and homogenous respectively. This distinction will be immediately familiar to students of Henri Bergson as an element of that philosopher's analysis of time and space. Eliade contends that the perception of time as an homogenous, linear, and unrepeatable medium is a peculiarity of modern and non-religious humanity. Archaic or religious humanity (homo religiosus), in comparison, perceives time as heterogenous; that is, as divided between profane time (linear), and sacred time (cyclical and reactualizable). By means of myths and rituals which give access to this sacred time religious humanity protects itself against the 'terror of history', a condition of helplessness before the absolute data of historical time, a form of existential anxiety. In the very process of establishing this distinction, however, Eliade undermines it, insisting that non-religious humanity in any pure sense is a very rare phenomenon. Myth and illud tempus are still operative, albeit concealed, in the world of modern humanity and Eliade clearly regards the attempt to restrict real time to linear historical time as finally self-contradictory. He squarely sets himself against the historicism of Hegel."
Three things are sacred to me: first Truth, and then, in its tracks, primordial prayer; Then virtue–nobility of soul which, in God walks on the path of beauty. Frithjof Schuon
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