Mircea Eliade

Mircea EliadeMircea Eliade

Eliade’s BackgroundEliade’s Background

Eliade was born in Bucharest, Romania (1907)Eliade was born in Bucharest, Romania (1907) In 1925, enrolled at the University of Bucharest In 1925, enrolled at the University of Bucharest

where he studied philosophy where he studied philosophy In 1928 he sailed for Calcutta to study Sanskrit In 1928 he sailed for Calcutta to study Sanskrit

and philosophy under Surendranath Dasgupta and philosophy under Surendranath Dasgupta (1885-1952) (1885-1952)

He returned to Bucharest in 1932 and He returned to Bucharest in 1932 and successfully submitted his analysis of Yoga as successfully submitted his analysis of Yoga as his doctoral thesis his doctoral thesis

Eliade’s BackgroundEliade’s Background

In 1945 he moved to Paris where his In 1945 he moved to Paris where his acquaintance with George Dumézil, an important acquaintance with George Dumézil, an important scholar of comparative mythology, secured a scholar of comparative mythology, secured a part-time post for him at the École des Hautes part-time post for him at the École des Hautes Études at the Sorbonne teaching comparative Études at the Sorbonne teaching comparative religion.religion.

In 1958 he was invited to assume the chair of In 1958 he was invited to assume the chair of the History of Religions department in Chicago. the History of Religions department in Chicago. There he stayed until his death in 1986 There he stayed until his death in 1986

ThoughtsThoughts

In In Cosmos and History: The Myth of the Cosmos and History: The Myth of the Eternal ReturnEternal Return (1954), Eliade (1954), Eliade distinguishes between distinguishes between Religious humanityReligious humanity, who perceives time as , who perceives time as

heterogeneous [sacred and profane]heterogeneous [sacred and profane] Non-religious humanityNon-religious humanity, who perceives time , who perceives time

as homogenous [all the same time]as homogenous [all the same time]

Religious HumanityReligious Humanity

Profane time experienced as linear Profane time experienced as linear Sacred time experienced as cyclical and Sacred time experienced as cyclical and

re-actualizable re-actualizable By means of myths and rituals which give By means of myths and rituals which give

access to this sacred time, religious access to this sacred time, religious humanity protects itself against the “humanity protects itself against the “terror terror of historyof history”, that human existence is a ”, that human existence is a pointless exercisepointless exercise ending in oblivion. ending in oblivion.


In other words, Sacred timeIn other words, Sacred time always always involves a return to a paradigmatic mythic involves a return to a paradigmatic mythic time in the past, the time of the creation, time in the past, the time of the creation, the Exodus, the Last Supper, etc the Exodus, the Last Supper, etc

Yet Eliade contended that non-religious Yet Eliade contended that non-religious humanity in any pure sense is a very rare humanity in any pure sense is a very rare phenomenon. phenomenon.

Sacred time usually concealed in the Sacred time usually concealed in the world, hidden in myth and ritualworld, hidden in myth and ritual


In the In the Sacred and ProfaneSacred and Profane (1957), Eliade (1957), Eliade examines the examines the Archaic ManArchaic Man, the tribal , the tribal human who dwells continually in the two human who dwells continually in the two planes (the sacred and profane)planes (the sacred and profane)

Archaic Man believed in the supernatural Archaic Man believed in the supernatural realmrealm

This belief reflected through its actions in This belief reflected through its actions in societysociety

What is the Sacred?What is the Sacred?

A Transcendental deity? (Hegal)A Transcendental deity? (Hegal) A “wholly other”? (Rudolf Otto)A “wholly other”? (Rudolf Otto) A social construction (Durkheim)? A social construction (Durkheim)? Eliade himself repeatedly identifies the sacred Eliade himself repeatedly identifies the sacred

as the real, yet he states clearly that "the sacred as the real, yet he states clearly that "the sacred is a structure of human consciousness" is a structure of human consciousness"

This would argue more for the third This would argue more for the third interpretation: a social construction of both the interpretation: a social construction of both the sacred and of reality sacred and of reality


Yet he also defined the sacred as the Yet he also defined the sacred as the source of significancesource of significance, , meaning, power meaning, power and beingand being, manifesting in three distinct , manifesting in three distinct forms: forms: HierophaniesHierophanies (physical representation of the (physical representation of the

holy)holy) Cratophanies Cratophanies (physical representation of (physical representation of

power)power) OntophaniesOntophanies (physical representation of (physical representation of

Being)Being)


This idea sounds more like Rudolf OttoThis idea sounds more like Rudolf Otto The Idea of the Holy (1916)The Idea of the Holy (1916) The subject experiences the mysterious, The subject experiences the mysterious,

awesome and beautifulawesome and beautiful Mysterium tremendum (a mystery that both Mysterium tremendum (a mystery that both

frightens and fascinatesfrightens and fascinates Leaves the individual feeling insignificantLeaves the individual feeling insignificant This feeling the basis of all religionsThis feeling the basis of all religions


Eliade claimed that one of the most Eliade claimed that one of the most important senses of a important senses of a hierophanyhierophany, an , an appearance of the holy, was as an appearance of the holy, was as an ontophanyontophany, an appearance of Being. , an appearance of Being.

The location of the hierophany becomes The location of the hierophany becomes the the axis mundiaxis mundi..

Villagers then builds toward the axis Villagers then builds toward the axis mundi, giving order and form to the villagemundi, giving order and form to the village

Sacred SpaceSacred Space

"Religious man sought to live as near as "Religious man sought to live as near as possible to the Center of the World." (p. 43)possible to the Center of the World." (p. 43)

"To settle in a territory, to build a dwelling, "To settle in a territory, to build a dwelling, demands a vital decision for both the whole demands a vital decision for both the whole community and the individual. For what is community and the individual. For what is involved is undertaking the creation of the world involved is undertaking the creation of the world that one has chosen to inhabit. Hence it is that one has chosen to inhabit. Hence it is necessary to imitate the work of the gods, the necessary to imitate the work of the gods, the cosmogony.“ (p. 51)cosmogony.“ (p. 51)

Imago MundiImago Mundi

"The habitation always undergoes a "The habitation always undergoes a process of sanctification, because it process of sanctification, because it constitutes an constitutes an imago mundiimago mundi [microcosm [microcosm of the world] and the world is a divine of the world] and the world is a divine creation.” (p. 52)creation.” (p. 52)

In this way the original appearance of the In this way the original appearance of the holy [hierophany] yields a order of social holy [hierophany] yields a order of social existence [existence [ontophanyontophany]]

Dwelling with the HolyDwelling with the Holy

Why do human cultures engage in this Why do human cultures engage in this behavior?behavior?

Eliade thought because Archaic Humanity Eliade thought because Archaic Humanity wanted to dwell within the holy—to wanted to dwell within the holy—to become the holy itself.become the holy itself.

Yet this behavior only made the separation Yet this behavior only made the separation between the holy and humans more between the holy and humans more profound.profound.

Sacred and ProfaneSacred and Profane

Eliade assumed that Archaic Humanity Eliade assumed that Archaic Humanity wished to return to the beginning of time wished to return to the beginning of time and space “to live in the world as it came and space “to live in the world as it came for the Creator’s hands, fresh, pure, and for the Creator’s hands, fresh, pure, and strong.” (strong.” (Sacred and ProfaneSacred and Profane, p. 91), p. 91)

Key purpose of ritual: to reenact the return Key purpose of ritual: to reenact the return to the primordial—when all was sacred.to the primordial—when all was sacred.

Mythic return rejected with the emergence Mythic return rejected with the emergence of Judaism and Christianity, claims Eliade.of Judaism and Christianity, claims Eliade.


So maybe the sacred is more than mere So maybe the sacred is more than mere social construction?social construction?

Eliade never clarifies this conflictEliade never clarifies this conflict Instead, suggests that some persons will Instead, suggests that some persons will

encounter the sacred dimension of a encounter the sacred dimension of a phenomenon while others will not based phenomenon while others will not based on on preparation for apprehensionpreparation for apprehension (trained (trained to see an object as sacred)to see an object as sacred)

From the Sacred to ReligionFrom the Sacred to Religion

So, if one must be trained to apprehend So, if one must be trained to apprehend the sacred, this must be the role of the sacred, this must be the role of religion.religion.

Religion is the apprehension of relative Religion is the apprehension of relative worth conferred through non-historical worth conferred through non-historical realities (including all abstract and realities (including all abstract and imaginary entities) imaginary entities)

Religion is the cause of human behaviors, Religion is the cause of human behaviors, not the effect.not the effect.

From the Sacred to ReligionFrom the Sacred to Religion

But religion must be revealed and confirmed But religion must be revealed and confirmed through historical phenomenathrough historical phenomena

This dual nature of religion, thought Eliade, was This dual nature of religion, thought Eliade, was a universal dimension of humankind.a universal dimension of humankind.

Myth becomes a paradigmatic model for all Myth becomes a paradigmatic model for all human activities. human activities.

From myth, Humans symbolically transform the From myth, Humans symbolically transform the world into a cosmos. world into a cosmos.

Humans desire to live in the sacred to transcend Humans desire to live in the sacred to transcend subjective experiencesubjective experience

The Study of ReligionThe Study of Religion

Eliade believed that while religions were Eliade believed that while religions were historically bound phenomenon (like Zeus historically bound phenomenon (like Zeus to Ancient Greece), all religions operate on to Ancient Greece), all religions operate on general forms or archetypes (such as sky general forms or archetypes (such as sky god)god)

Scholars can learn a great deal by looking Scholars can learn a great deal by looking for the archetypes or forms and how they for the archetypes or forms and how they change from one culture to the next.change from one culture to the next.

What of Symbols?What of Symbols?

Patterns of Comparative ReligionPatterns of Comparative Religion (1949) (1949) Almost anything can become a symbol Almost anything can become a symbol

when infused with the supernaturalwhen infused with the supernatural ““Dialectic of the sacred”Dialectic of the sacred” Symbols appeal to religious imagination, Symbols appeal to religious imagination,

not reasonnot reason Hence an object can sacred and profane Hence an object can sacred and profane

simultaneously.simultaneously.

Convergence Theory and SymbolsConvergence Theory and Symbols

Different gods originated as symbolizations of Different gods originated as symbolizations of different aspects of nature. different aspects of nature.

This resulted in the formation of departmental This resulted in the formation of departmental godsgods sky godssky gods storm godsstorm gods moon gods. moon gods.

These gods subsequently acquired These gods subsequently acquired characteristics from other spheres of nature characteristics from other spheres of nature symbolism, so that all sorts of blends between symbolism, so that all sorts of blends between the various aspects of nature were formed. the various aspects of nature were formed.


As tribal communities become agrarian, As tribal communities become agrarian, sky godssky gods (distant, aloof, removed, (distant, aloof, removed, mysterious) transformed into mysterious) transformed into storm godsstorm gods (entities responsible for rain, clouds, (entities responsible for rain, clouds, thunder, fertility, sexuality)thunder, fertility, sexuality)

Sky gods also could transform to Sky gods also could transform to son son godsgods, whose actions reflected the cyclic , whose actions reflected the cyclic dynamics of life and deathdynamics of life and death


WaterWater becomes the archetypical becomes the archetypical movement from chaos to order, from movement from chaos to order, from pollution to purity, from barrenness to pollution to purity, from barrenness to renewalrenewal

StoneStone serves as the archetypical serves as the archetypical expression of the non-changing, expression of the non-changing, impermeable nature of the sacredimpermeable nature of the sacred

Symbolic ThinkingSymbolic Thinking

Symbolic thinking must display two Symbolic thinking must display two dimensions or features:dimensions or features: StructuralStructural: how a symbol organizes elements : how a symbol organizes elements

of reality into a systemof reality into a system ValuationValuation: how symbols are grant worth within : how symbols are grant worth within

reality [not all symbols are equal]reality [not all symbols are equal]

Structural Dimension of SymbolsStructural Dimension of Symbols

No symbol exists in isolationNo symbol exists in isolation Symbol connect with other images to Symbol connect with other images to

fashion and extend the idea of the sacredfashion and extend the idea of the sacred Sun god yields symbol of solar diskSun god yields symbol of solar disk Symbol carved on walls, worn around neck, Symbol carved on walls, worn around neck,

paraded on a certain dayparaded on a certain day In this manner, the sacred is extended from In this manner, the sacred is extended from

its initial appearance.its initial appearance.

Valuation Dimension of SymbolsValuation Dimension of Symbols

Eliade does believe some symbol systems Eliade does believe some symbol systems (images, myths, structures) superior to others(images, myths, structures) superior to others

Bigger is betterBigger is better: the more complex the symbol : the more complex the symbol system the more universal it must be.system the more universal it must be.

For instance, Christian mythology incorporates For instance, Christian mythology incorporates numerous symbol systems: cosmic tree, son numerous symbol systems: cosmic tree, son god, water, wine, stone, etc. god, water, wine, stone, etc.

The tendency of myth is to move toward The tendency of myth is to move toward complexity through associations with other complexity through associations with other symbol systems. These acquisitions occur in a symbol systems. These acquisitions occur in a universalizing manner.universalizing manner.

The Future of ReligionThe Future of Religion

Archaic Religion possessed the desire of mythic Archaic Religion possessed the desire of mythic return [going back to the beginning of creation]return [going back to the beginning of creation]

Judaism and Christianity move archaic religion Judaism and Christianity move archaic religion from a de-evolutionary to an evolutionary view of from a de-evolutionary to an evolutionary view of history. Sacred now in history, not nature.history. Sacred now in history, not nature.

This idea of history yields This idea of history yields Modern Historicism Modern Historicism - - philosophy replacing religion.philosophy replacing religion.

In other words, the sacred does not exist in In other words, the sacred does not exist in either nature nor history. The sacred does not either nature nor history. The sacred does not exist [remember Marx?]exist [remember Marx?]

The Future of ReligionThe Future of Religion

But can such non-religious philosophies But can such non-religious philosophies ultimately be satisfying, asked Eliade.ultimately be satisfying, asked Eliade.

Athletics, television, movies, plays, games Athletics, television, movies, plays, games all reflect the concept of the Mythic Return. all reflect the concept of the Mythic Return. It never left after all!It never left after all!

Modern Historicism replaced with a return Modern Historicism replaced with a return to Archaic Religion.to Archaic Religion.

Mircea Eliade

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