In the last analysis, the sacred and profane modes of being depend upon the different positions that man has conquered in the cosmos; hence they are of concern both to the philosopher and to anyone seeking to discover the possible dimensions of human existence. How about receiving a customized one?

The human body too with its physiological experiences also can be applied as a symbol to the cosmogonic myth. Sacred space is founded on the idea of the cosmos emerging from the primordial chaos via the power of the gods. Simply calling to mind what the city or the house, nature, tools, or work have become for modern and nonreligious man will show with the utmost vividness all that distinguishes such a man from a man belonging to any archaic society, or even from a peasant of Christian Europe. Are you with me? ” (p210) and furthermore, the solution that bridges the gap between this world and another, giving meaning and purpose to the profane existential life of mankind. The participation in these events and overall repetition enforces the religious content and provides an optimistic vision of existence and eventual transcendence for the participant. In each case we are confronted by the same mysterious act the manifestation of something of a wholly different order, a reality that does not belong to our world, in objects that are an integral part of our natural “profane” world. Mircea Eliade’s Discussion Of Sacred Space.

I can best make the comparison with my own churchgoing Catholic youth. It was not the God of the philosophers of Erasmus, for example; it was not an idea, an abstract notion, a mere moral allegory. We propose to present the phenomenon of the sacred in all its complexity, and not only in so far as it is irrational. His influence on the study of religion from a myriad of different perspectives—historical, philosophical, anthropological, and otherwise—has been extensive, and The Sacred and the Profane, an introduction of sorts to Eliade’s most important theses, is considered a classic, if rather flawed, text. Religious experience then would fall into the personal realm of man himself and how he perceives the world around him. It is difficult to see how trees in their native state could ever have been experienced as wholly other. At the start of his book, Eliade offers an example of the sacred ~ profane distinction that a modern, non-religious person will understand: the contrast between the inside and the outside of a church, separated by the threshold. Eliade wants the sacred to be wholly other and simultaneously wholly familiar. Eliade uses the history of religion to support his ideas as the the book itself is a brief introduction to religion as a whole, particulary the religions of primitive societies. But that would have been because to see them you had to go on a long pilgrimage just to get a brief glimpse in a ceremony and a setting stage managed to maximise the impact. Festivals, ceremonies, and even pilgrimages help reiterate this idea, emphasizing on themes of rebirth, renewal, and keeping alive the cosmogonic myth as well as other myths and events which the gods and culture heroes did in the past. From the most elementary hierophany-e.g., manifestation of the sacred in some ordinary object, a stone or a tree to the supreme hierophany there is no solution of continuity. In terms of this distinction, it is my thesis that there are two key notions in Mircea Eliade's methodology: the dialectic of the sacred and the profane' and the central position of symbolism or symbolic struc-tures. The numinous presents itself as something wholly other”, something basically and totally different. But we may suppose that on the whole ordinary people were in fact excluded from sacred precincts in ancient times, thus maintaining their wholly other feel. In his book, ‘the sacred and the profane’ the author, Mircea Eliade reveals the perceptions of both a religious and non-religious man in terms of the aspect of sacred place in this world is concerned. The problem is repeated when Eliade makes cosmos and chaos more specific, suggesting that religious man sees his own territory as cosmos and that of surrounding enemies as chaos.

A sacred stone remains a stone; apparently, nothing distinguishes it from all other stones. He defines the sacred in terms of the wholly other, yet sets out to demonstrate that his religious man lived a life immersed in the sacred. British Catholic religious studies academic, David Torrevel, in his book Losing the Sacred [2000] - appraising critically the 1960s Vatican II reforms to the liturgy - refers to American Catholic liturgy theorist, Francis Mannion, and it appears that both accept unquestioningly what Eliade has to say about the sacred as other! Water too plays a symbolic part in human experience and although it has a powerful capability to destroy life, it also reiterates the cosmogonic cycle, especially with the practice of baptism where water renews life. The sacred always manifests itself as a reality of a wholly different order from “natural” realities. The sacred tree, the sacred stone are not adored as stone or tree; they are worshipped precisely because they are hierophies, because they show some thing that is no longer stone or tree but the sacred, the ganz andere. This time, we end up with enemy territory as either familiar or sacred to religious man! Sacred power means reality and at the same time enduringness and efficacity. Sacred space connects humans with their gods via physical buildings, temples, towns, and other structures. Eliade wants the sacred to be wholly other and simultaneously wholly familiar. Nevertheless, between the nomadic hunters and the sedentary cultivators there is a similarity in behavior that seems to us infinitely more important than their differences, both live in a sacralized cosmos, both share in a cosmic sacrality manifested equally in the animal world and in the vegetable world. Hermeticism: Is there more to life? Sacred space provides an area that is a tangible part of the cosmos yet also repeats the creation myth, tying mankind together with the gods. Surely, chaos must be not our world, which amounts to wholly other, i.e. For Otto had read Luther and had understood what the “living God” meant to a believer. The man of the traditional societies is admittedly a homo religiosus, but his behavior forms part of the general behavior of mankind and hence is of concern to philoanthropology, to phenomenology, to psycholom. On the other hand, what is chaos if cosmos is our world? Clearly, in the Middle Ages alleged relics of the True Cross must have been sacred as wholly other. But in the following pages we adopt a different perspective. This includes elements of nature, physiological experiences, and rites of passages on an individual level to bolster one’s spiritual life with the desired end result being a transcending rebirth. Don't I recall something in Chaucer about people going to church to see and be seen?

One of the bits of Eliade that has seeped somewhat into our general culture, (apart from the material on shamanism, which hardly comes up in The Sacred & the Profane,) is the axis mundi idea on sacred trees etc.

And the confusion gets worse. From this standpoint, it can be determined that the belief of the sacred, specifically the paradigmatic making of the cosmos, does indeed set the framework for religious life in this world via sacred space, time, and experiences. That's because a building like that will be wholly outside their ordinary experience. Religious festivals and ceremonies symbolize this birth of the cosmos, specifically the celebration of the New Year. Temples, altars, churches and similar structures are built to serve as sacred areas, particularly as a means to communicate with gods and to be in their presence. I shall not dwell on the variations that religious experience of the world has undergone in the course of time. What can that possibly mean: not wholly other?

Wholly familiar perhaps? Eliade contrasts cosmos with chaos, the initial formless space from which it was shaped by the creator god. Sacred spaces take shape from there, representing some form of identification to the gods and the heavens. The sacred is saturated with being. To designate the act of manifestion of the sacred, we have proposed the term hierphony. It is difficult to believe that a similar tendency was not at work in the past in any sacred precinct to which ordinary local believers were encouraged to participate in rituals on a regular basis. Rather the Cross, for instance, would have seemed sacred because of familiarity derived from its omnipresence in the believer's world in images and symbols. But that effect must have soon dissipated, as familiarity set in. We have to think of sacred poles as comparable to the military banners and standards that soldiers used to die for, as we are told. From the point of view of literary history, such juxtapositions are to be viewed with suspicion; but they are valid if our object is to describe the poetic phenomenon as such, if we propose to show the essential difference between poetic language and the utilitarian language of everyday life. p80) He is free of previous faults and his rebirth echoes that of the original cosmogonic myth. Explore your full potential with the practical courses of the Hermetic Academy! It is somewhat as if, in order to obtain a better grasp of the poetic phenomenon, we should have recourse to a mass of heterogeneous examples, and, side by side with Homer and Dante, quote Hindu, Chinese, and Mexican poems; that is, should take into consideration not only poetics possessing a historical common denominator but also creations that are dependent upon other esthetics. The aim of the following pages is to illustrate and define this opposition between sacred and profane. (p173) The anticipation and experience surrounding death also brings about unique beliefs that relate back to the cosmogonic myth of creation.

A continual cycle of birth, death, and rebirth is prevalent in all major religions. Man becomes aware of the sacred because it itself, shows itself, as something wholly different from the profane. But for the primitive, such an act is never simply physiological; it is, or can become, a sacrament, that is, a communion with the sacred. Other religions relate this with the idea that the deceased ascend to the sky, considering some rituals consist of cutting holes in the roof of a dwelling to allow souls to pass on through. The want to be closer and within contact of the gods also extends to the foundation and settling of towns and villages, repeating the original creation of the cosmos. To do so would have required a work in several volumes. But for those to whom a stone reveals itself as sacred, its immediate reality is transmuted into a supernatural reality. The polarity sacred- profane is often expressed as an opposition between real and unreal or pseudoreal. Let's consider this example as illustrative of Eliade's problem. Name on Back Dr. Jones Introduction to Religion April 25, 2014 The Sacred In Eliade’s book, The Sacred and The Profane: The Nature of Religion, he harps on the point that there should be a kind of connection between things that are considered real and those considered sacred. At the same time we realize the validity of comparisons between religious facts pertaining to different cultures; all these facts arise from a single type of behavior, that of homo religiosus. We need only compare their existential situations with that of a man of the modem societies, living in a desacralized cosmos, and we shall immediately be aware of all that him from them.

For our purpose it is enough to observe that desacralization pervades the entire experience of the nonreligious man of modem societies and that, in consequence, he finds it increasingly difficult to rediscover the existential dimensions of religious man in the archaic societies. A Flair for the Dramatic/Selfish Machines by Pierce the Veil. For there is always the risk of falling back into the errors of the nineteenth century and, particularly, of believing with Tylor or Frazer that the reaction of the human mind to natural phenomena is uniform.

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