Eternal Return (Eliade) - Sacred and Profane

Sacred and Profane

According to Eliade,

"all the definitions given up till now of the religious phenomenon have one thing in common: each has its own way of showing that the sacred and the religious life are the opposite of the profane and secular life."

This concept had already been extensively formulated by French sociologist Émile Durkheim in 1912,. Scholars such as Jack Goody gave evidence that it may not be universal.

This sharp distinction between the sacred and the profane is Eliade’s trademark theory. According to Eliade, traditional man distinguishes two levels of existence: (1) the Sacred, and (2) the profane world. (Here "the Sacred" can be God, gods, mythical ancestors, or any other beings who established the world's structure.) To traditional man, things "acquire their reality, their identity, only to the extent of their participation in a transcendent reality". Something in our world is only "real" to the extent that it conforms to the Sacred or the patterns established by the Sacred.

Hence, there is profane space, and there is sacred space. Sacred space is space where the Sacred manifests itself; unlike profane space, sacred space has a sense of direction:

"In the homogeneous and infinite expanse, in which no point of reference is possible and hence no orientation is established, the hierophany reveals an absolute fixed point, a center."

Where the Sacred intersects our world, it appears in the form of ideal models (e.g., the actions and commandments of gods or mythical heroes). All things become truly "real" by imitating these models. Eliade claims: "For archaic man, reality is a function of the imitation of a celestial archetype." As evidence for this view, in The Myth of the Eternal Return, he cites a belief of the Iranian Zurvanites. The Zurvanites believed that each thing on Earth corresponds to a sacred, celestial counterpart: for the physical sky, there is a sacred sky; for the physical Earth, there is a sacred Earth; actions are virtuous by conforming to a sacred pattern. These are some other examples Eliade gives:

"According to Mesopotamian beliefs, the Tigris has its model in the star Anunit and the Euphrates in the star of the Swallow. A Sumerian text tells of the 'place of the creation of the gods,' where 'the the flocks and grains' is to be found. For the Ural–Altaic peoples the mountains, in the same way, have an ideal archetype in the sky. In Egypt, places and nomes were named after the celestial 'fields': first the celestial fields were known, then they were identified in terrestrial geography."

Further, there is profane time, and there is sacred time. According to Eliade, myths describe a time that is fundamentally different from historical time (what modern man would consider "normal" time). "In short," says Eliade, "myths describe … breakthroughs of the sacred (or the ‘supernatural’) into the World". The mythical age is the time when the Sacred entered our world, giving it form and meaning: "The manifestation of the sacred ontologically founds the world". Thus, the mythical age is sacred time, the only time that has value for traditional man.