>Thoughts / Notes on Mircea Eliade’s The Sacred and the Profane

June 16, 2010 § Leave a comment

>Desacrilization, a temporal process, is the process of humans imitating gods,
forgetting, and becoming gods themselves.

God fights, establishes, and then disappears

Our home is the body of the dragon

Our center is the portal of transcendence

Animals lead us to the place
We kill them (to imitate the fight with the dragon)
We build cosmogony
Imitation destroys and creates

Beowulf slays giants and dragons
The home is the center of the world

Ritual mimics forgets and remembers
One need not remember if one is

“All symbols and rituals having to do with temples, cities, and houses are finally derived from the primary experience of sacred space” (58).

Ethos equals home, manner, custom

“It is by virtue of the temple that the world is resanctified in every part” (59).

“The experience of sacred space makes possible the “founding of the world”: where the sacred manifests itself n space, the real manifests itself, the world comes into existence. But the irruption of the sacred does not only project a fixed point into the formless fluidity of profane space, a center into chaos; it also effects a break in plane, that is, it opens communication between cosmic planes (between heaven and earth) and makes possible ontological passage from one mode of being to another. It is such a break in the heterogeneity of profane space that creates the center through which communication with the transmundane is established, that, consequently, founds the world, for the center renders orientation possible. Hence, the manifestation of the sacred in space has a cosmological valence; every spatial hierophany or consecration of space is equivalent to a cosmogony” (63).

“ Christianity radically changed the experience and concept of liturgical time, and this is due to the fact that Christianity affirms the historicity of the person of Christ” (72).

“The sacred time periodically reactualized in pre-Christian religions (especially in the archaic religions) is a mythical time, that is, a primordial time, not to be found in the historical past, an original time, in the sense that it came into existence all at once, that it was not preceded by another time, because no time could exist before the appearance of the reality narrated in the myth” (72).

Remember to compare the previous quotation to Heidegger’s concept of Care in Being and Time.

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