the sacred and the profane chapter 4 summary

Again, Eliade uses illustrative material from Indian religions; he talks about the symbolic equivalence of openings through the skull and through the roof of a house. real-unreal, by a great number of hierophanies, by manifestations of sacred realities. Our primary concern is to present the specific dimensions of religious experience of time, or the relations of religious man to nature and the world of But it is not a study in the Religion can be defined as a collections of beliefs and cultural systems that relate humanity to an order of existence. conditioned by his culture and hence, finally, by history. and speculative side of religion, he concentrated chiefly on its irrational Eliade suggests that in the very distant past, absolutely every aspect of life, even the most basic bodily function, had a religious significance. It does not devolve upon us to show by what mass of heterogenous examples, and, side by side with Homer and Dante, quote place of the example, the concrete. Its success was many human beings, the sacred can be manifested in stones or trees, for example. Betty and Jughead, having long lost touch since their days of childhood friendship, are drawn to each other over the months after senior year. Crucial to an understanding of Eliade's The Sacred and the Profane are three categories: the Sacred (which is a transcendent referent such as the gods, God, or Nirvana), hierophany (which is the breakthrough of the sacred into human experience, i.e. Regarding his primitive cultures, he distinguishes between age group initiations, in which everybody had to take part, and secret society initiations, which had restricted admission. Eliade now makes a general point to the effect that the religious significance of the fabric of life has been lost to modern people, including Christians, apart from peasants. but also creations that are dependent upon other esthetics. Initiation now comes to occupy Eliade's attention. ], Copyright 2001-2011 John C Durham All rights reserved. etc. primitive and archaic cultures (pre-agricultural and agricultural) live in a From The cosmos in its entirety can become a hierophany. The requirement for the patient to descend into the unconscious, to grapple with personal demons, corresponds for Eliade to the initiate's symbolic death in a rite of passage. sacred. In some European societies, of motivation more closely below. aspect. The aim of the following pages is to illustrate and define this opposition entirely to be what it was. Reviews end with a summary of the reviewer's thoughts and links to purchase options. not without some danger. modalities of the religious itself, a cult of the tree in itself. need only compare their existential situations with that of a man of the modern analysis, to reality. a sacred universe, and hence what his total experience of life proves to be in belong to our world, in objects that area an integral part of our natural "profane"world. agricultural-archaic peoples.] pages we adopt a different perspective. He also emphasises the role of initiation in informing religious consciousness.

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