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اسطوره، رویا، راز
چنین مینماید که هیچ جامعهای احتمالاً نمیتواند اسطورهها را به کلی رها کند. زیرا اسطوره بیانگر آن سنتها و هنجارهای نیاکان است که نباید مورد تجاوز قرار گیرد. و به سبب انتقال معمولاً رازآمیز و رازآموزانه، کمابیش با آموزش و پرورش رسمی جامعه مدرن برابری میکند... دیگر سالهاست که باخترزمین و به ویژه اروپا سازنده تاریخ نیست: جهان آسیایی فعالانه از نو وارد جریان تاریخ میشود و به زودی جوامع غریب و رازآمیز دیگری هم این راه را دنبال میکنند. در سطح فرهنگ و معنویت این پدیده تاریخی پیامدهای توجهبرانگیزی خواهد داشت... نباید فراموش کرد که تمامی این فرهنگها دارای ساختار دینی است؛ یعنی در قالب ارزیابی دینی جهان و هستی مردمی رشد کرده و ساخته شدهاند.
از سوی دیگر این شور مدرن تاریخنگاری در باخترزمین نمایانگر نمادپردازی باستانی مرگ است. زیرا اضطراب و دلهره مردم (انسان) مدرن به شکل مبهمی با آگاهی او از تاریخی بودنش پیوند دارد که به نوبه خود دلهره و اضطراب از مرگ و نیستی را آشکار میکند...
اگر فرهنگ باخترزمین نخواهد منطقهای شود، باید با سایر فرهنگهای غیراروپایی وارد گفتوگو شود و مراقب باشد که درباره معنای اصطلاحات آنها دچار اشتباه نگردد
چاپ اول ۱۳۸۲
از سوی دیگر این شور مدرن تاریخنگاری در باخترزمین نمایانگر نمادپردازی باستانی مرگ است. زیرا اضطراب و دلهره مردم (انسان) مدرن به شکل مبهمی با آگاهی او از تاریخی بودنش پیوند دارد که به نوبه خود دلهره و اضطراب از مرگ و نیستی را آشکار میکند...
اگر فرهنگ باخترزمین نخواهد منطقهای شود، باید با سایر فرهنگهای غیراروپایی وارد گفتوگو شود و مراقب باشد که درباره معنای اصطلاحات آنها دچار اشتباه نگردد
چاپ اول ۱۳۸۲
236 pages, Paperback
First published January 1, 1957
45 people are currently reading
1978 people want to read
About the author
Mircea Eliade
558 books2,703 followersRomanian-born historian of religion, fiction writer, philosopher, professor at the University of Chicago, and one of the pre-eminent interpreters of world religion in the last century. Eliade was an intensely prolific author of fiction and non-fiction alike, publishing over 1,300 pieces over 60 years. He earned international fame with LE MYTHE DE L'ÉTERNAL RETOUR (1949, The Myth of the Eternal Return), an interpretation of religious symbols and imagery. Eliade was much interested in the world of the unconscious. The central theme in his novels was erotic love.
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October 24, 2017
پيامبر سرخپوست امريكايى، اسموهالا از قبيله اوماتيلا از بيل زدن خاك سرپيچى كرد و رو به سفيدپوست ها گفت: «زخمى كردن، بريدن، پاره كردن و خراش دادن مادرمان با كشاورزى گناه است.» و گفت: «از من مى خواهيد با بيل زمين را زير و رو كنم. آيا خودتان حاضريد چاقو به دست بگيريد و در سينه مادرتان فرو كنيد؟ اگر چنين كنم، هر گاه مرگم فرا رسد او ديگر مرا در آغوش نخواهد گرفت.
از من مى خواهيد زمين را زير و رو كنم و سنگ ها را بيرون بكشم و به دور بيفكنم. آيا خودتان حاضريد گوشت مادرتان را ببريد و استخوانش را بيرون بكشيد و دور بيندازيد؟ اگر چنين كنم، ديگر هرگز به بدن او راه نخواهم يافت تا دوباره زاده شوم.
از من مى خواهيد علف و ذرت درو كنم و بفروشم، تا مانند سفيدپوست ها ثروتمند شوم. آيا خودتان حاضريد موى مادرتان را بچينيد تا بفروشيد و ثروتمند شويد؟»
از من مى خواهيد زمين را زير و رو كنم و سنگ ها را بيرون بكشم و به دور بيفكنم. آيا خودتان حاضريد گوشت مادرتان را ببريد و استخوانش را بيرون بكشيد و دور بيندازيد؟ اگر چنين كنم، ديگر هرگز به بدن او راه نخواهم يافت تا دوباره زاده شوم.
از من مى خواهيد علف و ذرت درو كنم و بفروشم، تا مانند سفيدپوست ها ثروتمند شوم. آيا خودتان حاضريد موى مادرتان را بچينيد تا بفروشيد و ثروتمند شويد؟»
December 14, 2018
اهمیت رازآموزانهی رنج:
برای هر جامعهی سنتی، رنج دارای یک ارزش آیینی است. زیرا باور بر این است که شکنجه توسط موجودات فوق انسانی اعمال میشود و هدف از آن، تحول روحی قربانی است. شکنجه به خودی خود بیانگر مرگ رازآموزانه است. شکنجه شدن یعنی به دست اهریمن قطعه قطعه شدن، یعنی مرگ در اثر قطع عضو. بیماری در میان مردم ابتدایی به مثابه علامت گزینش فوق طبیعی، مورد احترام بود. و در نتیجه به عنوان آزمون سخت رازآموزی پنداشته میشد. انسان باید در قالبی که هست «بمیرد» تا بتواند از نو تولد یابد؛ یعنی درمان شود. و انسانی که درمان میشود فرد دیگری است، انسانی نوزاده. یک شمن یا عارف.
*من نسخهی نشر علم را خواندم که حقیقتاً ترجمه و ویرایش بدی داشت. به عنوان مثال کهنالگو را دیرینه الگو ترجمه کرده بود و «کارما» هم در چندین جا با فاصلهی بین «کار» و «ما» نوشته شده بود و باقی موارد که بسیار از لذت خواندم کاسته شد.
برای هر جامعهی سنتی، رنج دارای یک ارزش آیینی است. زیرا باور بر این است که شکنجه توسط موجودات فوق انسانی اعمال میشود و هدف از آن، تحول روحی قربانی است. شکنجه به خودی خود بیانگر مرگ رازآموزانه است. شکنجه شدن یعنی به دست اهریمن قطعه قطعه شدن، یعنی مرگ در اثر قطع عضو. بیماری در میان مردم ابتدایی به مثابه علامت گزینش فوق طبیعی، مورد احترام بود. و در نتیجه به عنوان آزمون سخت رازآموزی پنداشته میشد. انسان باید در قالبی که هست «بمیرد» تا بتواند از نو تولد یابد؛ یعنی درمان شود. و انسانی که درمان میشود فرد دیگری است، انسانی نوزاده. یک شمن یا عارف.
*من نسخهی نشر علم را خواندم که حقیقتاً ترجمه و ویرایش بدی داشت. به عنوان مثال کهنالگو را دیرینه الگو ترجمه کرده بود و «کارما» هم در چندین جا با فاصلهی بین «کار» و «ما» نوشته شده بود و باقی موارد که بسیار از لذت خواندم کاسته شد.
January 23, 2018
بخشی از متن کتاب:
کارل گوستاو یونگ مبحثی با عنوان کهن الگو را برای اولین بار در روانکاوی عنوان نمود. او معتقد بود که بعضی از صورت ها به صورت ژنی تاریخی در ناخودآگاه جمعی ما به وجود می آید که ریشه در اعصار تاریخ بشری و شاید ماقبل تاریخی دارد که کهن الگوی زمی...ن- مادر یکی از این کهن الگوها یا صورت های ازلی است چنان که الیاده در کتاب اسطوره، رویا، راز به صورت مفصل به مبحث زمین- مادر پرداخته است.
او سخنان یک پیامبر سرخپوست آمریکایی به نام اسموهالا را چنین نقل می کند: پیامبرسرخپوست امریکایی، اسموهالا از قبیله ای اوماتیلا از بیل زدن خاک سرپیچی کرد و گفت: زخمی کردن، بریدن، پاره کردن و خراش دادن ما در مشترکمان با کار کشاورزی گناه است .
و افزود: از من میخواهید زمین را زیر و رو کنیم؟ آیا باید چاقو به دست گیرم و در سینه ی مادرم فرو برم؟ اما سپس، هرگاه مرگم فرارسد، او دیگر مرا در آغوش نخواهد گرفت. به من میگویید زمین را زیر و رو کنم و سنگ ها را به دور افکنم. آیا باید گوشت او را ببرم تا به استخوانش رسم؟ در این صورت دیگر هرگز به بدن او راه نخواهم یافت تا دوباره زاده شوم.
از من میخواهید علف و ذرت درو کنم و بفروشم، و مانند سفیدپوستان ثروتمند شوم، اما به چه جرئتی موهای مادرم را برداشت کنم؟ زاده شدن انسان از زمین، عقیدهای جهانی است. در بسیاری از زبانها، انسان "زمین زاده" نامیده میشود. عقیده بر این است که نوزادان از ژرفنای زمین، از غارها، مغاکها، شکافها و نیز مردابها و رودخانها می آیند.
کارل گوستاو یونگ مبحثی با عنوان کهن الگو را برای اولین بار در روانکاوی عنوان نمود. او معتقد بود که بعضی از صورت ها به صورت ژنی تاریخی در ناخودآگاه جمعی ما به وجود می آید که ریشه در اعصار تاریخ بشری و شاید ماقبل تاریخی دارد که کهن الگوی زمی...ن- مادر یکی از این کهن الگوها یا صورت های ازلی است چنان که الیاده در کتاب اسطوره، رویا، راز به صورت مفصل به مبحث زمین- مادر پرداخته است.
او سخنان یک پیامبر سرخپوست آمریکایی به نام اسموهالا را چنین نقل می کند: پیامبرسرخپوست امریکایی، اسموهالا از قبیله ای اوماتیلا از بیل زدن خاک سرپیچی کرد و گفت: زخمی کردن، بریدن، پاره کردن و خراش دادن ما در مشترکمان با کار کشاورزی گناه است .
و افزود: از من میخواهید زمین را زیر و رو کنیم؟ آیا باید چاقو به دست گیرم و در سینه ی مادرم فرو برم؟ اما سپس، هرگاه مرگم فرارسد، او دیگر مرا در آغوش نخواهد گرفت. به من میگویید زمین را زیر و رو کنم و سنگ ها را به دور افکنم. آیا باید گوشت او را ببرم تا به استخوانش رسم؟ در این صورت دیگر هرگز به بدن او راه نخواهم یافت تا دوباره زاده شوم.
از من میخواهید علف و ذرت درو کنم و بفروشم، و مانند سفیدپوستان ثروتمند شوم، اما به چه جرئتی موهای مادرم را برداشت کنم؟ زاده شدن انسان از زمین، عقیدهای جهانی است. در بسیاری از زبانها، انسان "زمین زاده" نامیده میشود. عقیده بر این است که نوزادان از ژرفنای زمین، از غارها، مغاکها، شکافها و نیز مردابها و رودخانها می آیند.
December 2, 2007
Mircea Eliade is a famous specialist on mythology, religion, mysticism and ritual elements among human’s beliefs. His language is not heavy, such as most of philosophers, but almost kind of a literary narration, novel like which keeps me going on in reading. But I won’t recommend Eliade to those who are not very much interested in different cultures and different people.
چندین اثر میرچا الیاده به فارسی برگردانده شده، و خوشبختانه چندان هم مورد بی لطفی عمال اداره ی سانسور قرار نگرفته، اگرچه برخی ترجمه های اثار الیاده به فارسی، در حد کارهای او نیست. ترجمه های جلال ستاری، یا نصرالله زنگویی قابل ستایش اند. همین طور ترجمه ی منصور رستگار فسایی، و البته ترجمه ی رویا منجم از "اسطوره، رویا و راز" هم کار ارزشمندی ست. .
چندین اثر میرچا الیاده به فارسی برگردانده شده، و خوشبختانه چندان هم مورد بی لطفی عمال اداره ی سانسور قرار نگرفته، اگرچه برخی ترجمه های اثار الیاده به فارسی، در حد کارهای او نیست. ترجمه های جلال ستاری، یا نصرالله زنگویی قابل ستایش اند. همین طور ترجمه ی منصور رستگار فسایی، و البته ترجمه ی رویا منجم از "اسطوره، رویا و راز" هم کار ارزشمندی ست. .
January 27, 2016
Articles and conferences gathered in a book. It makes bottom of drawer and lack of coherence. It is interesting but not much again for those who have already read Eliade.
October 10, 2022
"Um profeta índio, Smohalla, da tribo Umatilla, recusava-se a trabalhar a terra. «É pecado», dizia ele, «ferir ou cortar, dilacerar ou sulcar a nossa mãe comum por meio de trabalhos agrícolas.>>
E acrescentava: «Pedis-me que trabalhe o solo? Iria eu pegar numa faca para a mergulhar no seio da minha mãe? Mas, então, quando eu morresse, ela não me voltaria a receber no seu corpo.
Pedis-me que are e levante as suas pedras? Iria eu mutilar as suas carnes para almoçar os seus ossos? Mas então, eu não poderia reentrar no seu corpo para nascer de novo. Pedis-me que corte a erva e o feno e que o venda, para enriquecer como os brancos? Mas como ousaria eu cortar os cabelos da minha mãe?»"
E acrescentava: «Pedis-me que trabalhe o solo? Iria eu pegar numa faca para a mergulhar no seio da minha mãe? Mas, então, quando eu morresse, ela não me voltaria a receber no seu corpo.
Pedis-me que are e levante as suas pedras? Iria eu mutilar as suas carnes para almoçar os seus ossos? Mas então, eu não poderia reentrar no seu corpo para nascer de novo. Pedis-me que corte a erva e o feno e que o venda, para enriquecer como os brancos? Mas como ousaria eu cortar os cabelos da minha mãe?»"
August 28, 2017
كتاب رائع وممتع يتناول الأساطير والأسرار، ولم يتناول الأحلام كما يشير عنوان الكتاب، لأنها خارج تخصص الكاتب كميثولوجى أو عالم أديان. يتبع إلياد الاتجاه الفينومينولوجى ولا يحيد عن هذا الاتجاه، ومن هذا المنطلق، فإن للأساطير بنية خاصة بها، وليست مجرد وجها آخر للأحلام، إنها حكايات تروى قصص الأبطال المؤسسين وتتضمن توجيه التزامات للرجل العادى، إنها محاكاه أو إعادة تمثيل لخلق العالم مرتبطة بطقوس إعادة الخلق. وكل هذا مرتبط بالبنية العامة للدين كشعور مباشر بالمقدس (شعور بالمفارقة بين عالمين أحدهما عادى والآخر غير عادى، أى مقدس). جاء هذا فى بداية الكتاب كرد على علماء التحليل النفسى الذين اختزلوا الأساطير من بنيتها (قصديتها) واعتبروها مجرد وجه آخر للأحلام. وبقية فصول الكتاب تشعبت وتوسعت مادتها لتتناول أساطير وطقوس متنوعة: طقوس تمثيل إعادة الخلق، طقوس التعدية والتلقين، طقوس الخصب
December 26, 2016
C'est déjà un peu loin pour écrire une revue précise. J'aime toujours autant le style de l'auteur, son côté tatillon et son "humour" pince-sans-rire. Son empathie et sa curiosité.
April 22, 2020
მორჩა. ყოჩაღ.
January 13, 2023
In 1950 the Romanian-born historian of religions, Mircea Eliade (1907–86), then living in Paris, was invited to lecture at the annual Eranos conferences, a multi-disciplinary ‘feast’ at which specialists in different fields shared their explorations of the contested borderland between psyche and spirit, inspired above all by Carl Jung. The texts of Eliade’s first two lectures have been published in English translation in Images and Symbols: Studies in Religious Symbolism; the two subsequent lectures are given here.
The subject of the 1952 conference was ‘Man and Energy’ and Eliade contributed a lecture on ‘Power and Holiness in the History of Religions.’ Here he argues for the essential continuity of hierophanies – of revelations of the sacred – from the veneration of stones and trees (not in and of themselves but because they show forth something wholly other, the numinous) to the Incarnation, for in every case the sacred is limited in space (place) or time (history). Every hierophany is at the same time a kratophany, a manifestation of force. Yet the all-powerful creators, the uranian Supreme Beings, were displaced, with the agricultural revolution, by gods and goddesses of fertility who exalted the sacredness of life. Their worship was in turn challenged by the return of the Sky Father in Mosaic monotheism, whose emphasis on faith was “the one novelty introduced into the history of religion since neolithic times.” Yahweh reveals himself above all as a Person and in History: “And when God the Father ‘shows’ himself in a radical and complete manner by becoming incarnate in Jesus Christ, then all history becomes a theophany” (a divine revelation), because “the Advent of Christ marks the last and the highest manifestation of the sacred in the world”. The Myth of Eternal Return, the subject of Eliade’s personal favourite among his books, has been superseded by the Fall into History; the Christian seeks salvation in “concrete, historical life, the life that was chosen and lived by Christ.” But as the power of Christianity fades, we are left only with the Terror of History.
Eliade returned to Eranos in 1953 for the conference on ‘Man and Earth’ to which he contributed an essay on ‘Mother Earth and the Cosmic Hierogamies’ and again in 1954, when the subject was ‘Man and Transformation.’ Eliade’s lecture was first published in French in the Eranos Yearbook the following year. It was translated into English by Ralph Manheim as ‘Mystery and Spiritual Regeneration in Extra-European Religions’ and published in 1964 (in Man and Transformation: Papers from the Eranos Yearbooks V, edited by Joseph Campbell). However, by then a revised version of the lecture had been published in French in Mythes, rêves et mystères(1957); and it was this newer version that was translated by Philip Mairet and published as Chapter VIII (‘Mysteries and Spiritual Regeneration’) of MDR. A comparison of the two texts gives us a fascinating glimpse into Eliade’s attitude to sources and the historical evolution of our understanding of a controversial subject.
In the Manheim version, discussing Secret Feminine Societies, Eliade writes about the medieval belief in witches’ orgies, which he states probably did take place insofar as they are understood as “ceremonies bearing on the mystery of fertility.” But he goes on to state that accounts of the sacrifice of children and of cannibalism were probably also accurate, since the witches’ societies were preserving archaic traditions in which such practices were deemed to be necessary rituals designed to preserve the fertility of the Earth: acting out, in a literalistic fashion, myths in which sacrifice and death are necessary for birth. When we glance at the footnotes and see that the sources he gives for such practices include the witch-cult fantasies of Margaret Murray, it is easy to understand why all references to killing and eating children were expunged from the 1957 edition and therefore from Mairet’s translation. Eliade nevertheless still asserts that the medieval witches – like the shamans he had studied in a now-classic work (Shamanism: Archaic Techniques of Ecstasy) – “were only concentrating, intensifying or deepening the religious experience revealed during their initiation.”
Eliade would revisit the subject in a lecture he gave in 1975, in which he dismissed Murray’s methodology as “hopelessly inadequate” and her reconstruction of European witchcraft as discredited by “countless and appalling errors”; but he nevertheless put forward evidence from Italian and Romanian sources broadly in support of her thesis that the witch-craze testified to the survival of “archaic mythico-ritual scenarios” based on pagan beliefs. Whether real or imaginary, the witches’ orgies reveal the desire to return to the formless beginnings of culture: Nostalgia for Paradise.
It is this nostalgia which is the subject of Chapter III of MDR, in which Eliade defines it as “the desire to recover the state of freedom and beatitude before ‘the Fall’, the will to restore communication between Heaven and Earth; in a word, to abolish all the changes made in the very structure of the Cosmos and in the human mode of being by that primordial disruption.” He also returns to it at the end of Chapter IV, where he defines it as “the longing to know Divinity, as well as the unattainable realms of reality, with our very senses” as opposed to the purely spiritual knowledge of the mystic.
It is fair to say that this is a leitmotif in Eliade’s work, another one being the extent to which myths are camouflaged in the modern world, which is the subject of the very first chapter of MDR: of particular interest is his discussion of the mythological basis of Marxist Communism (the redemptive role of the Just, the final struggle between Good and Evil, the restoration of the Golden Age) and that of its impoverished cousin, National Socialism, which he sees as being by comparison “peculiarly inept” since it draws on the pessimistic image of Ragnarök (we all die “but another world will be born later on”). But we need look no further than the current attempts to immanentise the eschaton to see the continuing power of myth in the modern world.
There is more on Eliade and religious symbolism in my Goodreads blog: Myth Dancing (Incorporating the Twenty Third Letter). A series of posts on Eliade begins here: https://www.goodreads.com/author_blog...
***
The subject of the 1952 conference was ‘Man and Energy’ and Eliade contributed a lecture on ‘Power and Holiness in the History of Religions.’ Here he argues for the essential continuity of hierophanies – of revelations of the sacred – from the veneration of stones and trees (not in and of themselves but because they show forth something wholly other, the numinous) to the Incarnation, for in every case the sacred is limited in space (place) or time (history). Every hierophany is at the same time a kratophany, a manifestation of force. Yet the all-powerful creators, the uranian Supreme Beings, were displaced, with the agricultural revolution, by gods and goddesses of fertility who exalted the sacredness of life. Their worship was in turn challenged by the return of the Sky Father in Mosaic monotheism, whose emphasis on faith was “the one novelty introduced into the history of religion since neolithic times.” Yahweh reveals himself above all as a Person and in History: “And when God the Father ‘shows’ himself in a radical and complete manner by becoming incarnate in Jesus Christ, then all history becomes a theophany” (a divine revelation), because “the Advent of Christ marks the last and the highest manifestation of the sacred in the world”. The Myth of Eternal Return, the subject of Eliade’s personal favourite among his books, has been superseded by the Fall into History; the Christian seeks salvation in “concrete, historical life, the life that was chosen and lived by Christ.” But as the power of Christianity fades, we are left only with the Terror of History.
Eliade returned to Eranos in 1953 for the conference on ‘Man and Earth’ to which he contributed an essay on ‘Mother Earth and the Cosmic Hierogamies’ and again in 1954, when the subject was ‘Man and Transformation.’ Eliade’s lecture was first published in French in the Eranos Yearbook the following year. It was translated into English by Ralph Manheim as ‘Mystery and Spiritual Regeneration in Extra-European Religions’ and published in 1964 (in Man and Transformation: Papers from the Eranos Yearbooks V, edited by Joseph Campbell). However, by then a revised version of the lecture had been published in French in Mythes, rêves et mystères(1957); and it was this newer version that was translated by Philip Mairet and published as Chapter VIII (‘Mysteries and Spiritual Regeneration’) of MDR. A comparison of the two texts gives us a fascinating glimpse into Eliade’s attitude to sources and the historical evolution of our understanding of a controversial subject.
In the Manheim version, discussing Secret Feminine Societies, Eliade writes about the medieval belief in witches’ orgies, which he states probably did take place insofar as they are understood as “ceremonies bearing on the mystery of fertility.” But he goes on to state that accounts of the sacrifice of children and of cannibalism were probably also accurate, since the witches’ societies were preserving archaic traditions in which such practices were deemed to be necessary rituals designed to preserve the fertility of the Earth: acting out, in a literalistic fashion, myths in which sacrifice and death are necessary for birth. When we glance at the footnotes and see that the sources he gives for such practices include the witch-cult fantasies of Margaret Murray, it is easy to understand why all references to killing and eating children were expunged from the 1957 edition and therefore from Mairet’s translation. Eliade nevertheless still asserts that the medieval witches – like the shamans he had studied in a now-classic work (Shamanism: Archaic Techniques of Ecstasy) – “were only concentrating, intensifying or deepening the religious experience revealed during their initiation.”
Eliade would revisit the subject in a lecture he gave in 1975, in which he dismissed Murray’s methodology as “hopelessly inadequate” and her reconstruction of European witchcraft as discredited by “countless and appalling errors”; but he nevertheless put forward evidence from Italian and Romanian sources broadly in support of her thesis that the witch-craze testified to the survival of “archaic mythico-ritual scenarios” based on pagan beliefs. Whether real or imaginary, the witches’ orgies reveal the desire to return to the formless beginnings of culture: Nostalgia for Paradise.
It is this nostalgia which is the subject of Chapter III of MDR, in which Eliade defines it as “the desire to recover the state of freedom and beatitude before ‘the Fall’, the will to restore communication between Heaven and Earth; in a word, to abolish all the changes made in the very structure of the Cosmos and in the human mode of being by that primordial disruption.” He also returns to it at the end of Chapter IV, where he defines it as “the longing to know Divinity, as well as the unattainable realms of reality, with our very senses” as opposed to the purely spiritual knowledge of the mystic.
It is fair to say that this is a leitmotif in Eliade’s work, another one being the extent to which myths are camouflaged in the modern world, which is the subject of the very first chapter of MDR: of particular interest is his discussion of the mythological basis of Marxist Communism (the redemptive role of the Just, the final struggle between Good and Evil, the restoration of the Golden Age) and that of its impoverished cousin, National Socialism, which he sees as being by comparison “peculiarly inept” since it draws on the pessimistic image of Ragnarök (we all die “but another world will be born later on”). But we need look no further than the current attempts to immanentise the eschaton to see the continuing power of myth in the modern world.
There is more on Eliade and religious symbolism in my Goodreads blog: Myth Dancing (Incorporating the Twenty Third Letter). A series of posts on Eliade begins here: https://www.goodreads.com/author_blog...
***
Read
February 13, 2025išla som si to teraz lognut, že som to práve dočítala a zistila som, že som to čítala minulý rok a neviem o tom. fuck me
December 17, 2020
هیچ آزمونی بدون آیین درد و رنج مرگ و رستاخیر ممکن نیست
June 17, 2018
İlkel olarak sınıflandırılan dinlerdeki ritüellerin insan bilincine ve bilinç dışına dair yorumlamalarının olduğu, Eliade'nin çeşitli makalelerinin ve konuşmalarının derlemesi. Mitleri modern insana dair açıklama getirerek anlatması ilgi çekici. Örneğin ilkel insanların, kaynakların bol olduğu zamanlarda zaten cenneti yaşadığını ve stres altında olmadığını söylüyor. Modern insan ise kaynaklara ulaşmak için çalışmak zorunda ve bu çalışmadan kaçabildiği anlar onun kendini rahat hissettiği anlar. Çünkü içinde hapsolduğumuz "zaman" olgusunu ancak bu şekilde kırabiliyoruz. Başlangıcımıza dönmek önem arz ediyor ve neredeyse bütün ritüeller bu "başlangıca dönme" işiyle alakalı. İnsanlar zamanı kırmak için boğa güreşine, futbola ya da sinemaya yöneliyor. Bu modern insanın unuttuğu dini duyguları gün yüzüne çıkarması için bir yöntem. Zamanı kırmak sonsuzluğun bir yansıması ya da yanılsaması.
Bütün kitap ilkel dinlerin ritüelleri ve mitleri üzerine kurulu. Mitlere doğru mu yanlış mı diye bakmaktansa, onların söylendiği andan itibaren insan ve toplum için ne anlama geldiğini açıklamaya çalışması da faydalı olmuş.
Ancak bölümler arası bir bütünlüğe ulaşmak biraz zor. Erginleme ve başlangıçlara dönme iki ana unsur gibi görünüyor. Bir de o kitabın ismi nedir yahu. Kitapta rüya ya da gizem adına bir şey yok. Çok satsın, falcı kitabı sansınlar diye mi böyle bir başlık koyulmuş:)
Bütün kitap ilkel dinlerin ritüelleri ve mitleri üzerine kurulu. Mitlere doğru mu yanlış mı diye bakmaktansa, onların söylendiği andan itibaren insan ve toplum için ne anlama geldiğini açıklamaya çalışması da faydalı olmuş.
Ancak bölümler arası bir bütünlüğe ulaşmak biraz zor. Erginleme ve başlangıçlara dönme iki ana unsur gibi görünüyor. Bir de o kitabın ismi nedir yahu. Kitapta rüya ya da gizem adına bir şey yok. Çok satsın, falcı kitabı sansınlar diye mi böyle bir başlık koyulmuş:)
March 9, 2020
Outro livro excelente deste autor maravilhoso. Constituído por ensaios independentes, o leitor não se prejudica se, por ventura, decidir ler os capítulos em qualquer ordem. Os ensaios aqui reunidos estão postos em ordem cronológica, escritos entre os anos 1950-1960.
Há a presença de temas tratados em outras obras, com mais profundidade, como a iniciação, a cosmogonia, o paraíso primordial, a escatologia que é advinda do relato cosmogônico, a repetição e a abolição da história. O detalhe que se faz pertinente é que, nesta coletânea, o estudo de Eliade coteja os aspectos psicoanalíticos. Desta forma, resulta interessante ver que a psicoanálise traz uma estrutura bem semelhante à estrutura básica dos mitos. O homem, que deve voltar a ser enterrado na terra, ou a se isolar num período de iniciação, no mundo moderno voltaria "ao estado embrionário".
Toda obra de Mircea Eliade é bem-vinda e nos proporciona um prazer que vai além do aprendizado e da leitura em si mesma. Parece que estamos ao lado de um velho amigo, engajados em uma conversa agradabilíssima, regada por um bom café, e um bom tabaco nos fornilhos de nossos cachimbos.
Há a presença de temas tratados em outras obras, com mais profundidade, como a iniciação, a cosmogonia, o paraíso primordial, a escatologia que é advinda do relato cosmogônico, a repetição e a abolição da história. O detalhe que se faz pertinente é que, nesta coletânea, o estudo de Eliade coteja os aspectos psicoanalíticos. Desta forma, resulta interessante ver que a psicoanálise traz uma estrutura bem semelhante à estrutura básica dos mitos. O homem, que deve voltar a ser enterrado na terra, ou a se isolar num período de iniciação, no mundo moderno voltaria "ao estado embrionário".
Toda obra de Mircea Eliade é bem-vinda e nos proporciona um prazer que vai além do aprendizado e da leitura em si mesma. Parece que estamos ao lado de um velho amigo, engajados em uma conversa agradabilíssima, regada por um bom café, e um bom tabaco nos fornilhos de nossos cachimbos.
December 22, 2012
Muito, muito esclarecedora incursão no mundo dos símbolos, dos mitos e dos rituais. Através de exemplos, o autor ilustra claramente a simbologia que serve de substrato a grande parte dos mitos e dos rituais.
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June 20, 2017A book by turns turgid and obtuse, then clear, concise, and lucid, Myths, Dreams and Mysteries is a book that provides a read that is very rewarding. The experience of reading it informs my thinking about the subject today in a real profound way, a way which has changed myself for the better.
Read
August 21, 2012acceptable
Read
December 8, 2012acceptable
February 23, 2013
Muito interessante e útil para futuros projectos. Uma leitura a repetir.
June 5, 2019
Complejo pero hace un repaso muy buenos de todos los mitos comunes entre muchas religiones
December 29, 2017
Pěkně obnažuje lidské uvažování až na dřeň. Sice tam dost píše i o překonané parapsychologii a určitých jevech, ale naštěstí měl tolik rozumu, že ho to nepohltilo úplně.
July 9, 2019
Comprehensive and detailed. There is little the Eliade does not address.
January 8, 2023
Standard fare from Eliade. Covers themes and case studies in return to origin mythology ("nostalgia for paradise"), shamanism, and initiation. Really good, uncommon section in the last chapter on the initiation of girls and women's mystery cults.
May 15, 2025
Excelente opción para quienes quieran entender el simbolismo detras de los mitos y los rituales alrededor del mundo.
Lo leí en francés y, aunque mi nivel no sea tan alto, es muy facil de entender, además me ayudó a enriquecer mi vocabulario en la materia
Lo leí en francés y, aunque mi nivel no sea tan alto, es muy facil de entender, además me ayudó a enriquecer mi vocabulario en la materia
March 26, 2020
Il mio primo libro di Mircea Eliade e che grande sorpresa. Avevo letto il suo nome citato in internet in alcuni articoli di antropologia del sacro. Si parte dalla tesi che tutti i popoli dallo stato tribale hanno in comune una nostalgia atavica di un mondo primordiale, in cui uomo e il divino erano connessi, e la coscienza dell'uomo era la natura stessa attravero l'albero che univa la terra con il cielo. Poi la caduta. l'autore spazia poi entrando nella mentalità induista, per poi esplorare il mondo degli sciamani, i miti delle tribù del pacifico e dei nativi d'america, studia anche alcune antiche feste floklosìristiche in Europa che hanno origine in tempi lontani, per poi arrivare anche ai riti matriarcali in Africa. utilizza una scrittura comprensibile a tutti. Ho imparato tanto da questo libro. Lo raccomando.
March 22, 2020
Dinler tarihine ya da spesifik olarak mitolojiye giriş için okunacak bir kitap değil. Eliade, bu kitabında daha çok gizem, eriştirme törenleri, kozmogoniler gibi pek çok farklı konuda örnekler sunup bunları profan dünyada olabilirlikleriyle birlikte ele alıyor. Çok fazla yabancı kavram var. Bu da bazen sıkıntı yaratabiliyor. Ama dilinin sade olması orta düzeyde de olsa okunabilir kılıyor kitabı.
January 24, 2020
m.eliade gerçekten başdönderici bir insan. imgeler kitabı da ayrı bir şahane
February 2, 2020
Olağanüstü...
April 25, 2020
ძაან კაი იყო და მადლობა ჩემთავს რო აკაკის არ დავუჯერე❤
April 21, 2023
THE ENCOUNTER BETWEEN CONTEMPORARY FAITHS AND ARCHAIC REALITIES
I: The Myths of the Modern World
II: The Myth of the Noble Savage or the Prestige of the Beginning
III: Nostalgia for Paradise in the Primitive Traditions
IV: Sense-Experience and Mystical Experience among Primitives
V: Symbolisms of Ascension and "Waking Dreams"
VI: Power and Holiness in the History of Religions
VII: Mother Earth and the Cosmic Hierogamies
VIII: Mysteries and Spiritual Regeneration
IX: Religious Symbolism and the Modern Man's Anxiety
“…We are at last beginning to know and understand the value of the myth, as it has been elaborated in ‘primitive’ and archaic societies—that is, among those groups of mankind where the myth happens to be the very foundation of social life and culture. Now, one fact strikes us immediately: in such societies the myth is thought to express the absolute truth, because it narrates a sacred history; that is, a transhuman revelation which took place at the dawn of the Great Time, in the holy time of the beginnings (in illo tempore). Being real and sacred, the myth becomes exemplary, and consequently repeatable, for it serves as a model, and by the same token as a justification, for all human actions. In other words, a myth is a true history of what came to pass at the beginning of Time, and one which provides the pattern for human behaviour. In imitating the exemplary acts of a god or of a mythic hero, or simply by recounting their adventures, the man of an archaic society detaches himself from profane time and magically re-enters the Great Time, the sacred time.”
“Every primordial image is the bearer of a message of direct relevance to the condition of humanity, for the image unveils aspects of ultimate reality that are otherwise inaccessible.”
“Everywhere we have found the symbolism of death as the ground of all spiritual birth—that is, of regeneration. In all these contexts death signifies the surpassing of the profane, non-sanctified condition, the condition of the ‘natural man’, ignorant of religion and blind to the spiritual. The mystery of initiation discloses to the neophyte, little by little, the true dimensions of existence; by introducing him to the sacred, the mystery obliges him to assume the responsibilities of a man. Let us remember this fact, for it is important—that access to the spiritual is expressed, in archaic societies, by a symbolism of Death.”
“…if one knows death already here below, if one is continually dying countless deaths in order to be reborn to something else—to something that does not belong to the Earth but participates in the sacred—then one is living, we may say, a beginning of immortality, or growing more and more into immortality. It would follow that immortality should not be conceived as a survival post mortem, but rather as a situation one is constantly creating for oneself, for which one is preparing, in which one is even participating from now onward and from this present world. The deathless, the immortal, ought then to be conceived as a limiting situation, an ideal situation towards which man is straining with his whole being, and that he strives to attain by dying and resurrecting continually.”
“The modern Christian may perhaps succeed in defending himself against the temptations of life, but it is impossible for him, as a Christian, to resist History when once he has become involved in its workings. For we live in an epoch when one can no longer disengage oneself from the wheels of History, unless by some audacious act of evasion. But evasion is forbidden to the Christian. And for him there is no other issue; since the Incarnation took place in History, since the Advent of Christ marks the last and the highest manifestation of the sacred in the world—the Christian can save himself only within the concrete, historical life, the life that was chosen and lived by Christ. We know what he must expect: the ‘fear and anguish’ the ‘sweat like great drops of blood,’ the ‘agony’ and the ‘sadness unto death’ (Luke 22, 44; Mark, 14, 34).”
I: The Myths of the Modern World
II: The Myth of the Noble Savage or the Prestige of the Beginning
III: Nostalgia for Paradise in the Primitive Traditions
IV: Sense-Experience and Mystical Experience among Primitives
V: Symbolisms of Ascension and "Waking Dreams"
VI: Power and Holiness in the History of Religions
VII: Mother Earth and the Cosmic Hierogamies
VIII: Mysteries and Spiritual Regeneration
IX: Religious Symbolism and the Modern Man's Anxiety
“…We are at last beginning to know and understand the value of the myth, as it has been elaborated in ‘primitive’ and archaic societies—that is, among those groups of mankind where the myth happens to be the very foundation of social life and culture. Now, one fact strikes us immediately: in such societies the myth is thought to express the absolute truth, because it narrates a sacred history; that is, a transhuman revelation which took place at the dawn of the Great Time, in the holy time of the beginnings (in illo tempore). Being real and sacred, the myth becomes exemplary, and consequently repeatable, for it serves as a model, and by the same token as a justification, for all human actions. In other words, a myth is a true history of what came to pass at the beginning of Time, and one which provides the pattern for human behaviour. In imitating the exemplary acts of a god or of a mythic hero, or simply by recounting their adventures, the man of an archaic society detaches himself from profane time and magically re-enters the Great Time, the sacred time.”
“Every primordial image is the bearer of a message of direct relevance to the condition of humanity, for the image unveils aspects of ultimate reality that are otherwise inaccessible.”
“Everywhere we have found the symbolism of death as the ground of all spiritual birth—that is, of regeneration. In all these contexts death signifies the surpassing of the profane, non-sanctified condition, the condition of the ‘natural man’, ignorant of religion and blind to the spiritual. The mystery of initiation discloses to the neophyte, little by little, the true dimensions of existence; by introducing him to the sacred, the mystery obliges him to assume the responsibilities of a man. Let us remember this fact, for it is important—that access to the spiritual is expressed, in archaic societies, by a symbolism of Death.”
“…if one knows death already here below, if one is continually dying countless deaths in order to be reborn to something else—to something that does not belong to the Earth but participates in the sacred—then one is living, we may say, a beginning of immortality, or growing more and more into immortality. It would follow that immortality should not be conceived as a survival post mortem, but rather as a situation one is constantly creating for oneself, for which one is preparing, in which one is even participating from now onward and from this present world. The deathless, the immortal, ought then to be conceived as a limiting situation, an ideal situation towards which man is straining with his whole being, and that he strives to attain by dying and resurrecting continually.”
“The modern Christian may perhaps succeed in defending himself against the temptations of life, but it is impossible for him, as a Christian, to resist History when once he has become involved in its workings. For we live in an epoch when one can no longer disengage oneself from the wheels of History, unless by some audacious act of evasion. But evasion is forbidden to the Christian. And for him there is no other issue; since the Incarnation took place in History, since the Advent of Christ marks the last and the highest manifestation of the sacred in the world—the Christian can save himself only within the concrete, historical life, the life that was chosen and lived by Christ. We know what he must expect: the ‘fear and anguish’ the ‘sweat like great drops of blood,’ the ‘agony’ and the ‘sadness unto death’ (Luke 22, 44; Mark, 14, 34).”
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