A History of Religious Ideas, Volume 2: From Gautama Buddha by Mircea Eliade

By Mircea Eliade

Publish 12 months note: initially released in French lower than the name Histoire des croyances et des idees religieuses. Vol. 2: De Gautama Bouddha au triomphe du christianisme Payot, Paris, 1978. First released in english in 1982

In quantity 2 of this huge paintings, Mircea Eliade maintains his magisterial development in the course of 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 beginning of Christianity—all are encompassed during this quantity.

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411 fT. 37. Marcel Granet, La pensee chinoise, p. 324. 38. , pp. ; see also Granet's Danses et legendes de la Chine ancienne, pp. 116 fT. ), the sovereign in a certain sense incarnates the axis mundi and forms the connection between Earth and Heaven. The spatiotemporal symbolism of the "centers of the world" is widespread; it is documented in many archaic cultures as well as in every urban civilization. 39 We should add that, just like the royal palace, the humblest primitive dwellings of China have the same cosmic symbolism: they constitute, that is, an imago mundi.

To behave according to the tao is to conform to the will of Heaven. Confucius recognizes the preeminence of Heaven (T'ien). For him, this is no deus otiosus; T'ien is concerned for every individual separately and helps him to become better. "It is Heaven that produced virtue (te) in me," he declares (5. 22). "At the age of fifty years I understood the will of Heaven" (2. 4). In fact, the Master believed that Heaven had given him a mission to perform. 20). " Heaven likes to receive sacrifices; but it also likes moral behavior and, above all, good government.

30; see also Granet, La pensee chinoise, pp. 300 fT. 48. Kaltenmark, Lao tseu, p. ' " 49. After Kaltenmark's translation in "La naissance du monde en Chine," p. 463. This scheme of serial procreations is used by almost all of the philosophical schools, from the Yi Ching to the Neo-Confucianists; cf. Wing-Tsit Chan, The Way of Lao Tzu, p. 176; Norman Girardot, "Myth and Meaning in the Tao Te Ching," pp. 311 fT. C. "51 Hence the Tao is a primordial totality, living and creative but formless and nameless.

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