A History of Religious Ideas: From Gautama Buddha to the by Mircea Eliade

By Mircea Eliade

In quantity 2 of this huge paintings, Mircea Eliade keeps his magisterial growth during the background of spiritual rules. The religions of historic China, Brahmanism and Hinduism, Buddha and his contemporaries, Roman faith, Celtic and German religions, Judaism, the Hellenistic interval, the Iranian syntheses, and the beginning of Christianity—all are encompassed during this quantity.

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A History of Religious Ideas: From Gautama Buddha to the Triumph of Christianity

In quantity 2 of this enormous paintings, Mircea Eliade keeps his magisterial growth throughout the background of spiritual principles. The religions of historic China, Brahmanism and Hinduism, Buddha and his contemporaries, Roman faith, Celtic and German religions, Judaism, the Hellenistic interval, the Iranian syntheses, and the delivery of Christianity—all are encompassed during this quantity.

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271, 146-47, etc. 104. Rolf Stein, "Jardins en miniature d'Extrame-Orient," p. 54. See also Granet, La pensee chinoise, pp. 357 ff. The Taoists and aLchemy 41 The K'un-liin mountain has two stories: an upright cone surmounted by an inverted cone. lOS In other words, it has the shape ofa gourd,just like the alchemist's furnace and the secret region of the brain. As for the "chaotic" state realized by meditation and indispensable for the alchemical operation, it is comparable to the materia prima, the massa.

The "superior man" must first of all be concerned with concrete human existence, as it is lived here and now. As for 55. But Confucius was very soon invested with the virtues and attributes typical of civilizing heroes; see some examples in Granet, La pensee chinoise, pp. 477 ff. 24 THE RELIGIONS OF ANCIENT CHINA spirits, Confucius does not deny their existence, but he questions their importance. Though respecting them, he advises, "Keep them at a distance. That is wisdom" (6. 18). " (11. 11). The moral and political reform planned by Confucius constitutes a "total education," that is, a method able to transform the ordinary individual into a "superior man" (chun tzu).

The four horizons and the Center-constitute the exemplary model of a classification and at the same time of a homologation that is universal. Everything that exists belongs to a well-defined class or group and hence shares in the attributes and virtues typical of the realities subsumed under that class. So we find ourselves dealing with a daring elaboration of the system of correspondences between macrocosm and microcosm, that is, of the general theory of analogies that has played a considerable part in all traditional religions.

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