Book Review- Mircea Eliade: The Sacred & The Profane -Mahika Banerji -S153DSC23 -M.A. Sociology 3rd semester Eliade begins his text by making a distinctive divide between the “sacred” and the “profane” and thus grants them a definition. The sacred in order to maintain its sanctity is a separate, abstract entity. It is kept away from the profane in order for it to not become immersed in the mundane. The sacred can be manifested in various forms such as stones and trees. But it never emerges as a sacred entity on its own- the form it acquires (such as that of the stone or tree) acquires a sacred value and thus becomes that entity that is to be worshipped. In the first chapter, ‘Sacred Space’, the divide between religious spatial dynamics is delved into. For the non-religious person, space becomes universally neutral. The religious person perceives space very differently- their perception of space is differentiated. Their disposition will change when in the profane space such as a supermarket and a sacred space such as the church. Differentiated spaces on the basis of their sacred value ensure a form of “cosmos”- that which can prevent the complete formation of “chaos”. “Cosmos” is needed to prevent “chaos”. In fact, in developed religious systems of this kind, there were three cosmic levels: not only earth and heaven, but an underworld as well. The axis mundi, the vertical feature, was seen as the centre of the world and as linking together all three cosmic levels. Instead
In chapter 3 of the “Sacred Quest” the book discusses “the ways in which the Sacred is manifested in the world of human experience” (39). In particular, the book discusses examples of sacred persons, objects, time, and space. The Sacred Quest states that there is a pattern in religions and breaks them up into 3 types of sacred appearance: prophetic, sacramental, and mystical. The first, prophetic, is associated most with Judaism and Islam, focusing on a person or prophet. The second is most apparent in Christianity, which emphasizes the presence of the sacred through aspects of material reality and stresses the role of priests.
In order to have a glimpse on the society in which the Apostle Paul lived, one may find it interesting to study the followings found in Romans 1—8. Perhaps, in Paul’s writings one can identify the major themes in the ancient culture’s philosophy as well as human relationships and human identity and most of all, the natural world. Furthermore, Paul saw within the culture a trend or perhaps a tendency in the society in which he himself was a part of. A troublesome propensity, in which God was not a part of, and most of all, a continuous and on-going drift away from a good moral sense. Experts have commented on the book of Romans, one in particular has called it “The book of Romans, the letter that changed the world.
“The Cosmic Perspective” is successful
In class we talked about many issues surrounding the Etruscans and our understanding of Etruscan societies based off of the ruins and artifacts that they left behind. At one point during class we discussed how temples were often built to accent a natural feature such as a stream, river, or a hill. We also discussed the differences between scared and non-sacred boundaries in Etruscan societies. I would like to look back on these discussions for a moment and contribute some new thoughts that I hadn’t necessarily worked out earlier In both the Edlund and the Warden articles they discuss how in Etruscan society everything was sacred and under “divine protection” and that there was no division between the divine and the earthly.
According to Berger’s beliefs, the Aztecs created cosmic laws of the divine based upon their society as a result of shared experiences and beliefs due to collective effervescence and a societal internalization of the nomos, or customs of society, allowing those cosmic laws to return back to society in the form of the divinity and reinforce the norms, rules, and values of Aztec society (Lecture, Feb. 6; Section, Feb. 7). While the two scholars may agree that cosmic law did affect Aztec society, they disagree in how cosmic law affected
The Sacred Symbols of Mu, 5. Cosmic Forces of Mu, 6. Second Book of Cosmic Forces of Mu. Mu’s colonies
In the article “Religions: The Basics” by Malory Nye talks about female writers, inequality and the distinction between males and females. In the article it mentioned how the term Androcentricism assumes that the male’s perspective and experiences are the most vital and key point of reference. I agree with Mary Daly that the concept of belief in a male deity leads to profound sexual inequalities. The reason I agree with Mary Daly is due to the fact there is a lot of gender differences and that women are viewed as inferior, while men are more superior. It is surprising that in western culture, they can’t go a day without woman-male distinction.
The book “Purity and Danger” written by Mary Douglas was first published in 1966. Mary Douglas was a British anthropologist recognized for her studies on social anthropology with focus on religion and symbolism. She developed fieldwork in a highly pollution-conscious culture of the Congo and started to look for a systemic approach. In Purity and Danger she analysed the ideas of pollution and taboo, considering different cultures from a structural point of view and with some influence from Gestalt psychology.
1. Using the reading, complete the following table Value What does it mean? Australian examples (use textbook and think of your own) Cultural
According to Roy Rappaport who wrote, Ritual, Time, and Eternity, rituals “all "take time,"…during which one act or utterance…succeeds the one preceding it in established order” (8). Time and place are concepts humans create and bring into the world. Although time “may be founded upon natural processes—the circle of the seasons…the alternation of day and night—it is not established by those processes themselves” (10). The two concepts, sacred and profane, are opposites of each other. By combining the concepts of sacred and profane, time, and place, sacred time and place can be defined.
Juxtaposition of the Sacred and the Profane In “The Miller’s Tale”, we see many examples of Juxtaposition of the sacred and the profane. In the prologue, we get that the idea that the story would be about the life of people who are religious and holy and respectable since they are saints. However, as the story goes on, it is clear that the story is not about saints, but rather people that are the opposite of saints. He uses contrasting characters to show his attitude towards religion.
First, the spiritual order appeared higher than the earthly order because of the symbolic significance the spiritual realm occupied. In many pre-axial civilisations, the spiritual realm (i.e. the land of the God/s, spirits or dead) was separated from the physical realm (i.e. the land of the living). For example, in a pre-axial civilisation, like ancient Egyptian and ancient Mesopotamia, the land of the God/s was always considered ‘pure’ whilst the land of the living was considered ‘polluted’. This distinction was highly symbolic because it established the boundaries between the two realms. Furthermore, this distinction reinforced the spiritual order as the dominant order because it was portrayed as an ideal image which a pre-axial civilisation
Since ancient times sacred places had mysterious attraction to millions of people . 2.5 million people visit Santiago de Compostela each year . Many say it 's the beauty of the land the rich soil , and grassy smells . But A sacred place is a place that is thought of as consecrated or holy to a particular religion . Sacred places are important to many because of the encouragement they get to move on forward or the worship they have with their “God” .
“There is no gulf between the logic of religious thought and the logic of scientific thought, both are made up of the same essential elements”. Ultimately, religion gave the people a way to create a division from what is considered sacred and profane in
It reviews terms such as Yuga (age) and Mahayuga (complete cycle) (Eliade, 177). Each cycle represents a different point in cosmic time. Buddhism and Jainism also accept similar pan Indian doctrine on cyclical time (Eliade, 180) showing India’s diversification in time/cosmic time. Eliade later discusses yoga as a ‘perfect cosmos.’