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 during the background of non secular 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 start of Christianity—all are encompassed during this quantity.
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Extra info for A History of Religious Ideas, Volume 2: From Gautama Buddha to the Triumph of Christianity
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.
Or better, the Mysterious [Hsuang], or still better the Obscure deeper than obscurity itself, for there is no end to probing deeper into the mystery" (Kaltenmark, p. 45). 66. Another passage presents the Tao as "an imperceptible, indiscernible being" that "contains iIi its bosom" images, beings, fecund essences, and spiritual essences (chap. 21). 67. The expression Obscure Female "suggests the mysterious fecundity of the Tao at the same time that it is connected with the idea of the valley or cavity in the mountain" (Kaltenmark, p.
Indeed, Lao Tzu and his disciples draw on the archaic mythological traditions, and the fact that the key terms of the Taoist vocabulary are shared by the other schools proves the antiquity and pan-Chinese character of Taoism. As we shall see (p. 20), the origin of the world according to Lao Tzu repeats, in metaphysical language, the ancient cosmogonic theme of chaos (hun-tun) as a totality resembling anegg. 34 As for the structure and rhythms of the universe, there is perfect unity and continuity among the various fundamental conceptions from the time of the Shang to the revolution of 1911.