The sacred and the profane : the nature of religion

Translated by Willard R. Trask Renowned anthropologist and historian of religion Mircea Eliade attempts to describe how religious people experience the sacred. He also gives a fascinating explanation of primitive religions. The popular image of the religion of primitive peoples is pretty unflattering: they worship rocks, animals, and whatnot; their rituals are just attempts to extract favors from imaginary spirits; their myths are laughably bad attempts at scientific explanations, etc. Eliade shows that these are complete misunderstandings. Primitive people don't worship natural objects, but they believe that natural objects can be revelations of the sacred, and that one can worship the gods through them. Primitive men certainly do want help from their gods (who wouldn't?), but they are also driven by what Eliade calls an 'ontological nostalgia', a desire to live in the presence of the gods who are the preeminently real and the source of all being. Nor do their myths seem so silly when one understands the function they serve and the universal symbolism they employ. Renowned anthropologist and historian of religion Mircea Eliade attempts to describe how religious people experience the sacred. He also gives a fascinating explanation of primitive religions. The popular image of the religion of primitive peoples is pretty unflattering: they worship rocks, animals, and whatnot; their rituals are just attempts to extract favors from imaginary spirits; their myths are laughably bad attempts at scientific explanations, etc. Eliade shows that these are complete misunderstandings. Primitive people don't worship natural objects, but they believe that natural objects can be revelations of the sacred, and that one can worship the gods through them. Primitive men certainly do want help from their gods (who wouldn't?), but they are also driven by what Eliade calls an 'ontological nostalgia', a desire to live in the presence of the gods who are the preeminently real and the source of all being. Nor do their myths seem so silly when one understands the function they serve and the universal symbolism they employ. Religion,Comparative Religion,Reference Famed historian of religion Mircea Eliade observes that even moderns who proclaim themselves residents of a completely profane world are still unconsciously nourished by the memory of the sacred. Eliade traces manifestations of the sacred from primitive to modern times in terms of space, time, nature, and the cosmos. In doing so he shows how the total human experience of the religious man compares with that of the nonreligious. This book serves as an excellent introduction to the history of religion, but its perspective also emcompasses philosophical anthropology, phenomenology, and psychology. It will appeal to anyone seeking to discover the potential dimensions of human existence. -- P. [4] of cover. Famed historian of religion Mircea Eliade observes that even moderns who proclaim themselves residents of a completely profane world are still unconsciously nourished by the memory of the sacred. Eliade traces manifestations of the sacred from primitive to modern times in terms of space, time, nature, and the cosmos. In doing so he shows how the total human experience of the religious man compares with that of the nonreligious. This book serves as an excellent introduction to the history of religion, but its perspective also emcompasses philosophical anthropology, phenomenology, and psychology. It will appeal to anyone seeking to discover the potential dimensions of human existence. -- page 4 of cover

A highly original and scholarly work on spirituality by noted historian Mircea Eliade

In The Sacred and the Profane, Mircea Eliade observes that while contemporary people believe their world is entirely profane, or secular, they still at times find themselves connected unconsciously to the memory of something sacred. It's this premise that both drives Eliade's exhaustive exploration of the sacred-as it has manifested in space, time, nature and the cosmos, and life itself-and buttresses his expansive view of the human experience. 

"For religious man, space is not homogeneous; he experiences interruptions, breaks in it; some parts of space are qualitatively different from others."