The Sacred and The Profane: The Nature of Religion (Paperback)

~ (Author), Willard R. Trask (Translator) "For religious man, space is not homogeneous; he experiences interruptions, breaks in it; some parts of space are qualitatively different from others..." (more)
Key Phrases: nonreligious man, aquatic symbolism, profane experience, Mother Earth, Wilhelm Schmidt, Middle Ages (more...)

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Product Description

A noted historian of religion traces manifestations of the sacred from primitive to modern times, in terms of space, time, nature and the cosmos, and life itself. Index. Translated by Willard Trask.

About the Author

Mircea Eliade (March 13 [O.S. February 28] 1907 – April 22, 1986) was a Romanian historian of religion, fiction writer, philosopher, and professor at the University of Chicago. He was a leading interpreter of religious experience, who established paradigms in religious studies that persist to this day. His theory that hierophanies form the basis of religion, splitting the human experience of reality into sacred and profane space and time, has proven influential. One of his most influential contributions to religious studies was his theory of Eternal Return, which holds that myths and rituals do not simply commemorate hierophanies, but, at least to the minds of the religious, actually participate in them. In academia, the Eternal Return has become one of the most widely accepted ways of understanding the purpose of myth and ritual.

His literary works belong to the fantasy and autobiographical genres. The best known are the novels Maitreyi ("La Nuit Bengali" or "Bengal Nights"), Noaptea de Sânziene ("The Forbidden Forest"), Isabel si apele diavolului ("Isabel and the Devil's Waters") and the Novel of the Nearsighted Adolescent, the novellas Domnisoara Christina ("Miss Christina") and Tinerete fara tinerete ("Youth Without Youth"), and the short stories Secretul doctorului Honigberger ("The Secret of Dr. Honigberger") and La Tiganci ("With the Gypsy Girls").

Early in his life, Eliade was a noted journalist and essayist, a disciple of Romanian far right philosopher and journalist Nae Ionescu, and member of the literary society Criterion. He also served as cultural attaché to the United Kingdom and Portugal. Several times during the late 1930s, Eliade publicly expressed his support for the Iron Guard, a fascist and antisemitic political organization. His political involvement at the time, as well as his other far right connections, were the frequent topic of criticism after World War II.

Remarkable for his vast erudition, Eliade had fluent command of five languages (Romanian, French, German, Italian, and English) and a reading knowledge of three others (Hebrew, Persian, and Sanskrit). He was elected a posthumous member of the Romanian Academy.

Product Details

• Paperback: 256 pages
• Publisher: Harcourt Brace Jovanovich; First Edition edition (October 23, 1987)
• Language: English
• ISBN-10: 015679201X
• ISBN-13: 978-0156792011
• Product Dimensions: 7.7 x 5.3 x 0.7 inches
• Shipping Weight: 7.2 ounces (View shipping rates and policies)
• Average Customer Review: 4.7 out of 5 stars  See all reviews (25 customer reviews)
• Amazon.com Sales Rank: #17,088 in Books (See Bestsellers in Books)

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142 of 144 people found the following review helpful:

5.0 out of 5 stars The Traditional and the Modern, May 27, 2002

By	denis_abellio (USA) - See all my reviews

In the "Sacred and the Profane", Mircea Eliade describes two fundamentally different modes of experience: the traditional and the modern. Traditional man or "homo religious" is open to experiencing the world as sacred. Modern man however, is closed to these kinds of experiences. For him the world is experienced only as profane. It is the burden of the book to show in what these fundamentally opposed experiences consist. Traditional man often expresses this opposition as real vs. unreal or pseudoreal and he seeks as much as possible to live his life within the sacred, to saturate himself in reality.According to Eliade the sacred becomes known to man because it manifests itself as different from the profane world. This manifestation of the sacred Eliade calls "hierophany". For Eliade this is a fundamental concept in the study of the sacred and his book returns to it again and again.

The "Sacred and the Profane" is divided into four chapters dealing with space, time, nature, and man. To these is appended a "Chronological Survey Of the History of Religions as a Branch of Knowledge."

In CHAPTER ONE Eliade explores the "variety of religious experiences of space". Modern man tends to experience all space as the same. He has mathematsized space, homogenizing it by reducing every space to the equivalent of so many units of measurement. What differences there are between places are usually due only to experiences an individual associates with a place not the place itself, e.g. my birthplace, the place I fell in love, etc.

But religious man does not experience space in this way. For him some space is qualitatively different. It is sacred, therefore strong and meaningful. Other space is profane, chaotic, and meaningless. Traditional man is unable to live in a profane world, because he cannot orientate himself. In order to gain orientation he must first have a center. The center is not arrived at by speculation or arbitrary decision but is given. A revelation of the sacred, a hierophany establishes a center and the center establishes a world because all other space derives its' meaning from the center.

CHAPTER TWO deals with sacred time. Here Eliade treats briefly material he covers at greater length in "The Myth of the Eternal Return". As with his experience of space, religious man experiences time as both sacred and profane. Sacred time, the time of the festival, is a return to the mythic time at the beginning of things, what Eliade calls "in illo tempore" (Latin: "at that time"). Religious man wishes to always live in this strong time. This is a wish to "return to the presence of the gods, to recover the strong, fresh, pure world that existed "in illo tempore". According to Eliade sacred or festive time is not accessible to modern man, because he sees profane time as constituting the whole of his life and when he dies his life is annihilated.

CHAPTER THREE is entitled "The Sacredness of Nature and Cosmic Religion." Here Eliade explains that for religious man nature was never merely "natural" but always expresses something beyond itself. For him the world is symbolic or transparent; the world of the gods shines through his world. The universe is seen as an ordered whole which manifests different modalities of being and the sacred.

Eliade goes on to explores certain key symbols of the sacred: sky, waters, earth, vegetation, and the moon. Within these categories Eliade gives special attention to Christian baptism and the Tree of Life. Needless to say, modernity is characterized by a desacralization of nature.

The FOURTH and final CHAPTER covers the sanctification of human life. Sanctification allows religious man to live an "open existence." This means traditional man lives his life on two planes. He lives his everyday life, but he also shares in a life beyond the everyday, the life of the cosmos or the gods. This "twofold plane" of human and cosmic life is aptly expressed in traditional man's experience of himself and his dwelling as a microcosm or little universe.

Much of this chapter deals with the triplet "body-house-cosmos" and with the meaning of initiations. Initiation is the way traditional man sanctifies his life. It contains a uniquely religious view of the world, because he considers himself unfinished or imperfect. Thus his natural birth must be completed by a series of second or spiritual births. This is accomplished by "rites of passage" which are initiations An initiation is a kind of birth, but it is always accompanied by death to the state left behind.

The excellence of "The Sacred and the Profane" lies in its' combination of brevity and startling depth of insight. Eliade writes with simplicity and clarity about matters of profound import to human life. This is scholarship at its' best: one pauses often, not caught in a tangle of verbiage but lost in wonder.

44 of 44 people found the following review helpful:

5.0 out of 5 stars Characterizing the Numinous, March 10, 2001

By	Elderbear (Loma Linda, Aztlan) - See all my reviews (TOP 1000 REVIEWER)

That the phenomenon of religious experience brooks no debate whatsoever. Eliade examines characteristics of this phenomenology, contrasting what humankind has experienced for tens of thousands of years with modern, stripped-down, rationalized religion. If nothing else, this book demonstrates what "modern" religions lack. The price they have paid in order to become modern deprives them of the underlying phenomena which have always empowered spiritual experience as a meaningful force in the past.

The chief point of the book is "to show in what ways religious man attempts to remain as long as possible in a sacred universe, and hence what his total experience of life proves to be in comparison with the experience of the man without religious feeling, of the man who lives, or wishes to live, in a desacralized world."

Eliade begins with hierophany, the event of the sacred manifesting itself to us, the experience of a different order of reality entering human experience. He presents the idea of sacred space, describing how the only "real" space is sacred, surrounded by a formless expanse. Sacred space becomes the point of reference for all other spaces. He finds that people inhabit a midland, between the outer chaos and the inner sacred, which is renewed by sacred ritual and practice. By consecrating a place in the profane world, cosmogony is recapitulated and the sacred made accessible. This becomes the center of the primitive world. Ritual takes place in this sacred space, and becomes a way of participating in the sacred cosmos while reinvigorating the profane world.

Next, Eliade considers sacred time and mythology. While "profane time" is linear, sacred time returns to the beginning, when things were more "real" than they are now. Again, ritual plays an important part. Time is regenerated by being created anew as rituals tie participants back to the sacred origins of the cosmos. Thus, the cycle of the year becomes a paradigm for community renewal and for replentishing the world from the sacred genesis.

He goes on to examine how a number of the elements of nature typically play into sacred experience. He considers water, the sacred tree, the home and the body. He notes that "No modern man, however irreligious, is entirely insensible to the charms of nature." Cosmic symbolism adds a new value to an object or action without removing the inherent values. Religious man finds within himself the same sanctity which he finds in the cosmos. "Openness to the world enables religious man to know himself in knowing the world--and this knowledge is precious to him because it is religious, because it pertains to being."

He concludes the book by considering the contrast between homo religiosus and profane man. Non-religious man finds that all things have been desacralized. This can be liberating, in that oppressive meanings have been removed--but also impoverishing as all actions and items have been deprived of spiritual significance. He speaks to the great loss of Christianity:

"The religious sense of the urban population is gravely impoverished. The cosmic liturgy, the mystery of nature's participation in the Christological drama, have become inaccessible to Christians living in a modern city. Their religious experience is no longer open to the cosmos. In the last analysis, it is a strictly private experience; salvation is a problem that concerns man and his god [sic]; at most, man recognizes that he is responsible not only to God but also to history. But in these man-God-history relationships there is no place for the cosmos. From this it would appear that, even for a genuine Christian, the world is no longer felt as the work of God.

This is a powerful book. It presents basic elements of religious experience, and allows the reader to notice where their lack can be felt in modern society and his own life. Eliade suggests no solutions to the problems which this consideration may raise. If one is inclined towards the Christian tradition, Matthew Fox's writings, particularly ORIGINAL BLESSING, may offer hope. For others, more exploration is required.

64 of 68 people found the following review helpful:

5.0 out of 5 stars What Is the Sacred?, December 10, 2001

By	Big Dave (Boise, Idaho) - See all my reviews

This is a fundamental text for religious scholarship and for living an examined life.

Eliade wastes no time trying to explain or define the experience of the sacred in terms of other disciplines (for instance, the sacred as psychological experience (Campbell) or the sacred as sociological phenomenon (Burkert)). Instead, he examines the sacred as sacred.

Eliade shows how sacred space and sacred time are supremely REAL space and time, permanent and eternal in opposition to the fluid space and time of the profane world. Homo religiosus re-enacts the primordial deeds of the gods in his rites and, indeed (unlike modern man), in all his acts, because only those primordial acts are truly real. Likewise, irruptions of sacred phenomena into profane space create sacred space, space which is created, which is eternal, which is real.

Read this book before undertaking any serious study of comparative religion. Read this book along with other classics about thought. Read this book and consider your own experience of the sacred. But whatever you do, read this book.