Who Are The Key Thinkers Referenced In The Sacred And The Profane: The Nature Of Religion?

2026-03-24 01:36:37 202
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3 Answers

Quincy
Quincy
2026-03-25 11:31:37
Eliade’s 'The Sacred and the Profane' is this brilliant mosaic of influences, and the way he references other thinkers feels like a conversation across time. Take Otto’s 'The Idea of the Holy'—Eliade borrows that spine-chilling sense of the 'wholly other' but expands it into how sacred spaces manifest physically, like temples or mountains. Then there’s Durkheim, lurking in the background; Eliade doesn’t outright cite him on every page, but you can feel the tension between Durkheim’s group-focused sacred and Eliade’s more individual, mystical leanings. Van der Leeuw’s work pops up too, especially in how Eliade dissects rituals—those moments when time seems to collapse into myth.

What’s cool is how Eliade doesn’t just regurgitate these ideas. He remixes them. Like, he takes Jung’s archetypes but strips away the psychoanalytic baggage, turning them into cross-cultural patterns instead. And though he’s critical of Freud, you can still spot traces of that obsession with origins—how sacred acts replay primordial events. It’s this layered, almost poetic synthesis that makes the book stick with you. I first read it during a college course on religion, and it blew my mind how Eliade could make ancient cosmologies feel urgent, like they were whispering secrets about modern alienation.
Ian
Ian
2026-03-25 11:40:36
One thing that struck me about 'The Sacred and the Profane' is how Eliade dances between thinkers without losing his own voice. Otto’s influence is obvious—that numinous terror and fascination is the heartbeat of Eliade’s sacred. But he also wrestles with Durkheim’s collective effervescence, arguing that the sacred isn’t just social glue; it’s a rupture in ordinary reality. Van der Leeuw’s meticulous cataloging of religious phenomena shapes Eliade’s method, but he’s less dry, more lyrical. And then there’s Jung, hovering in the margins with his archetypes—though Eliade avoids the rabbit hole of psychoanalysis. The book feels like a dinner party where these thinkers are all arguing, and Eliade’s the host synthesizing their best points. It’s not just theory; it’s a way of seeing the world, where a shaman’s trance or a Hindu temple isn’t exotic but a mirror to something primal in us.
Uma
Uma
2026-03-30 19:08:25
Reading 'The Sacred and the Profane' by Mircea Eliade was like stumbling into a treasure trove of philosophical and anthropological insights. Eliade himself draws heavily from thinkers like Rudolf Otto, especially Otto's concept of the 'numinous'—that eerie, awe-inspiring feeling at the heart of religious experience. Eliade also nods to Durkheim’s idea of the sacred as something socially constructed, though he pushes back a bit by emphasizing individual transcendence. Then there’s Gerardus van der Leeuw, whose phenomenology of religion clearly influenced Eliade’s approach to symbols and rituals. What’s fascinating is how Eliade weaves these ideas into his own framework, where sacred space and time aren’t just abstract concepts but lived realities. I’ve always loved how he contrasts 'profane' modernity with the sacred’s cyclical time—it makes ancient rituals feel almost rebellious against linear, clock-bound life.

Another layer comes from Eliade’s engagement with Jung, though he’s more cautious about Jung’s collective unconscious. You can see traces of Jung in how Eliade treats archetypes, like the Axis Mundi or the World Tree, as universal symbols. But Eliade grounds them in historical cultures rather than psychology. It’s wild how this book ties together so many threads—Otto’s mysticism, Durkheim’s sociology, van der Leeuw’s detail-oriented analysis—into something that feels both academic and weirdly personal. Every time I reread it, I notice new connections, like how Eliade’s 'eternal return' concept echoes Nietzsche but with a spiritual twist.
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