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In his foreword, Eliade explains the approach that he has taken in the book, noting that his intention is to situate world shamanism within the larger history of religion. Disputing any claims that shamanism is a result of mental illness, he highlights the benefits that further sociological and ethnographic research could provide before ...
Eliade received his PhD in 1933, with a thesis on Yoga practices. [4] [7] [21] [22] The book, which was translated into French three years later, [18] had significant impact in academia, both in Romania and abroad. [7] He later recalled that the book was an early step for understanding not just Indian religious practices, but also Romanian ...
The publication of Eliade's 1956 Haskell Lectures at the University of Chicago, Patterns of Initiation. Patterns in Comparative Religion, translated: R. Sheed, London: Sheed and Ward, 1958. The Sacred and the Profane: The Nature of Religion, translated from French: W.R. Trask, Harvest/HBJ Publishers, 1957 ISBN 0-15-679201-X.
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The "eternal return" is an idea for interpreting religious behavior proposed by the historian Mircea Eliade; it is a belief expressed through behavior (sometimes implicitly, but often explicitly) that one is able to become contemporary with or return to the "mythical age"—the time when the events described in one's myths occurred. [1]
Three writers in particular are seen as promoting and spreading ideas related to shamanism and neoshamanism: Mircea Eliade, Carlos Castaneda, and Michael Harner. [1] In 1951, Mircea Eliade popularized the idea of the shaman with the publication of Shamanism: Archaic Techniques of Ecstasy. In it, he wrote that shamanism represented a kind of ...
Moving on to discuss the comparative religious approach taken by Mircea Eliade in his seminal study, Shamanism: Archaic Techniques of Ecstasy, Hutton remains highly critical of Eliade's work, and his theory that shamanism was an early form of global Palaeolithic religion. He finally moves on to examine the work of Ioan Lewis on this issue.
A shaman is only recognized after he received two kinds of teaching: ecstatic (e.g. dreams, trances, visions) and traditional (e.g. shamanic techniques, names, and functions of the spirits, mythology, and genealogy of the clan, secret language). The former teaching is conveyed by the spirits while the latter lesson is given by the elder shamans.