This ritual reactualizing of the ill & tempus in which the first epiphany of a reality occurred is the basis for all sacred calendars; the festival is not merely the commemoration of a mythical event; it reactualizes the event. That is not our modern way, but it should be taken seriously by us. Judaism, on the other hand, abandoned cyclical time.
Hence sacred time is indefinitely recoverable, indefinitely repeatable.
But we must add that this example does not reveal all the difference between sacred and profane time; Christianity radically changed the experience and the concept of liturgical time, and this is due to the fact that Christianity affirms the historicity of the person of Christ.
An issue that Eliade highlights in this context is that of human sacrifice and ritual cannibalism.
Unlike the gods of other religions, Yahweh manifested himself to his people in their irreversible, historical time, thus giving history a certain sacred value. His gestures are personal interventions in history and reveal their deep meaning only for his people, the people that yahweh had chosen. It is for this reason that myth is up with ontology; it speaks only of realities, of really happened, of what was fully manifested.
But there are also tragic divine histories, and man assumes a great responsibility toward himself and toward nature by periodically reactualizing them.
In any case, it lies outside the field of our investigation, for, in the last analysis, it implies the problem of the opposition between premodern and modem man. The meaning of this periodical retrogression of the world into a chaotic modality was this: all the “sins” of the year, everything that time had soiled and worn, was annihilated in the physical sense of the word. For religious man, on the contrary, profane temporal can be periodically arrested; for certain rituals have the power to interrupt it by periods of a sacred time that is nonhistorical.
Instant downloads of all 1360 LitChart PDFs Almost all the rituals invoke the mythical beginning, the mythical illud tempus, when the world was not yet made: “In the beginning, at the time when the heavens, sun, moon, stars, planets and the land had not yet appeared, when nothing had yet come forth,” etc. The yam can be cultivated and eaten in the ordinary way because it is periodically cultivated and eaten ritually. It is not without interest to note that religious an assumes a humanity that has a transhuman, transcendent model. Sacred space and making the world sacred, is an extract from theorist Mircea Eliade’s 1987 book The Sacred and The Profane: The Nature of Religion. The myth reveals absolute sacrality, because it relates the creative activity of the gods, unveils of their work.
From one point of view it could be said that it does not “pass,” that it does not constitute an irreversible duration. . It had been two days since the conversation at Pop’s, and Jughead spent every minute trying harder than the last to stop thinking about it. But as we shall soon see, what is involved is not a veneration of the stone in itself, a cult of the tree in itself.
In contrast, what men do on their own initiative, what they do without a mythical model, belongs to the sphere of the profane; hence it is a vain and illusory activity, and, in the last analysis, unreal. For the events of the sacred time of origins, enacted in ritual, were paradigms on which made the conduct of ordinary life was based. In fact, the cosmos was recreated each New Year and time began afresh. Durkheim says that the sacred is ideal and transcends everyday existence, it is extra-ordinary, potentially dangerous,awe-inspiring,fear inducing. Every creation springs from an abundance. What religious man was doing in his rituals was participating positively in the cosmos, in being. The Nawroz – the Persian New Year-commemorates the day that witnessed the creation of the world and man.
He sees these as cultural developments associated with the beginnings of agriculture and no earlier. But for the primitive, such an act is never simply physiological; it is, or can become, a sacrament, that is, a communion with the sacred.
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