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- Sales Rank: #3399045 in Books
- Published on: 1961
- Released on: 1961-01-01
- Binding: Hardcover
- 189 pages
Mircea Eliade-one of the most renowned expositors of the psychology of religion, mythology, and magic-shows that myth and symbol constitute a mode of thought that not only came before that of discursive and logical reasoning, but is still an essential function of human consciousness. He describes and analyzes some of the most powerful and ubiquitous symbols that have ruled the mythological thinking of East and West in many times and at many levels of cultural development.
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By Jeffrey John Dixon
The Romanian-born historian of religions Mircea Eliade (1907–1986) remains a controversial figure partly because of alliances he made in the Thirties: politically, with the anti-Semitic and nationalist Iron Guard; and intellectually, with the Traditionalist school of metaphysics represented primarily by René Guénon and Julius Evola, although he would later claim that he could never accept their “ahistorical” belief in a Primordial Tradition from which all religions and initiatory practices derive. Certainly, Eliade never assumes the existence of a prehistoric Hyperborean and Atlantean civilisation, where the Tradition is supposed to originate; but his own advocacy of a trans-conscious realm and his exploration of universal patterns in religious thought can be seen as a more intellectually respectable variation on the theme of a Perennial Philosophy. After WWII, Eliade moved to France, where his proclamation of the reality of the sacred and his insistence on treating religious beliefs on their own terms would before long land him in stellar company. He had already published French-language books on Yoga (1936), the Myth of Eternal Return (favourably reviewed by Guénon) and Patterns in Comparative Religion (1949) when he was approached by Olga Froebe-Kapteyn and asked to lecture at Eranos in the summer of 1950 on the subject of Man and Rite. Frau Froebe had been organising these multi-disciplinary conferences since 1933 and Eliade would soon find himself hobnobbing with the likes of Carl Jung (the founder of analytical psychology), Henry Corbin (the scholar of esoteric Islam) and Gershom Scholem (the historian of Kabbalah). When Jung retired from lecturing due to ill-health, Eliade, Corbin and Scholem would become the three musketeers of ‘religion after religion,’ dominating the conferences in the Fifties and Sixties with their presentations of the harmonia abrahamica: the belief that Judaism, Christianity and Islam constitute three branches of the sophia perennis, a holy trinity which stands against the extremes of religious fundamentalism on one hand and scientism on the other, neither blind faith nor blind materialism. Eliade’s first lecture was on the Symbolism of the Centre. But, like much of his subsequent work, it was not only a brilliant scholarly analysis but a ‘meta-psychoanalysis,’ a call to re-awaken archaic symbols and fossilised archetypes in order to renew consciousness. The lecture ends with the enduring question: Where is the Grail? For Eliade, the Grail Castle is the sacred centre where the three worlds of Heaven, Earth and Hell meet and from which we can break through to another plane, a separate reality. The world is perishing from a lack of imagination; but by asking the Grail Question we can heal the Waste Land and renew the life of the cosmos, for “death is often only the result of our indifference to immortality.” Eliade returned to Eranos the following year, just before his seminal study of Shamanism as an ‘archaic technique of ecstasy’ was published, for the conference on Man and Time. He delivered a lecture on ‘Le Temps et l’Éternité dans la Pensée Indienne’, which was first published in English in 1958 as ‘Time and Eternity in Indian Thought,’ (translated by Ralph Manheim in Papers from the Eranos Yearbooks III, edited by Joseph Campbell). Along with his first Eranos lecture, it has been translated by Philip Mairet and published in the book under review as ‘Indian Symbolisms of Time and Eternity.’ Here Eliade explores one of his obsessive themes, the human struggle to transcend Time and History through the narration of myths which restore us to the sacred moment when there is no duration, “in the beginning,” the Once-Upon-a-Time. He illustrates this theme with examples of Indian stories which show how we can break through to the mythical Great Time and discusses the doctrine of “ages,” from the primordial Golden Age to the contemporary Kali Yuga, which was at the base of the cosmic pessimism of Guénon and Evola. But where the Traditionalists wanted to ‘ride the tiger’ to the Apocalypse in the expectation that a new world would be born from the ashes of the old, Eliade believes that we can escape the Terror of Time by realising that the great cosmic illusion is a hierophany: that is, that it reveals the sacred. If Time is Māyā, it is nonetheless a manifestation of the Divine: “One is devoured by Time, not because one lives in Time, but because one believes in its reality and therefore forgets or despises eternity.” Two more chapters illustrate Eliade’s method of studying symbolism “with all its subtleties, variants and uncertainties” by reprinting essays on Knots and Shells; but it is in the last chapter, written expressly for this book, that he reveals to what extent the archetypal image unfolds its structure in Time, so that “it is awaiting the fulfilment of its meaning”; and that this fulfilment comes with the Incarnation: “Time turns into pleroma” and we are presented with the transfiguration of the historical event into hierophany. The “decomposition” of Christianity and the loss of faith in “the trans-historical reality of the historical event” leads to an empty Historicism, which Marxism attempts to transform into a doctrine of salvation whose slogans of liberation and peace have the same “mythical structure and function” as Christianity. Sadly, Eliade did not live to see the collapse of the Communist system, which he blamed for destroying the possibility of that European spiritual renewal which he had hoped for in the Thirties; but he might have had much to say about the religiously-inspired terrorism which has taken its place on the world stage, in which the myth of the abolition of history is taken only too literally.---Jeffrey John Dixon, author of ‘Gawain and the Grail Quest: Healing the Waste Land in our Time’
0 of 7 people found the following review helpful.
By Staffan Mjönes
Most interesting and important for my present studies in the woven pictorial World of the viking age. It links a large group of signs to Eliades well known analysis on the importance of the Tree of Life and the World pole, i.e. to an important part of our knowledge of non-christian, nad indeed often christian as well, religions. Even if it is somewhat old as a book, Eliades breadth and erudition is enormous.
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