¹ Review of Mircea Eliade, A History of Religious Ideas by Marty, Martin E., in New York Times, 15 04 1979. 15.Google Scholar

² Allen, Douglas, Structure and Creativity in Religion (The Hague: Mouton Publishers, 1978), p. 204.Google Scholar

³ Rudolph, Kurt, ‘Mircea Eliade and the ”History“ of Religions’ in Religion, XIX (1989), 101–27, trans, by Alles, Gregory D., 108.Google Scholar

⁴ Paus, Ansgar, ‘The Secret Nostalgia of Mircea Eliade for Paradise: Observations on the Method of the “History of Religions”’ in Religion, XIX (1989), 137–49.CrossRefGoogle Scholar

⁵ Berger, Adriana, ‘Eliade's Double Approach’, Religious Studies Review, II (01 1985), 9.Google Scholar

⁶ Eliade, Mircea, Oceanografie (Bucharest: Cultura Poporului, 1934), pp. 214–15.Google Scholar

⁷ Eliade, Mircea, Mephislopheles and the Androgyne, trans, by Cohen, J. M (New York: Harper and Row, 1965) P. 115.Google Scholar

⁸ Eliade, Mircea, Images and Symbols, trans, by Mairet, Philip (New York: Sheed and Ward, 1969), p. 177.Google Scholar

⁹ Mephistopheles, pp.94–6. See also Eliade, Mircea, Yoga: Immortality and Freedom, trans, by Trask, Willard R. (Princeton, NJ: Princeton University Press, 1969), p. 363.Google Scholar

¹⁰ Mephistopheles, pp. 117–18. See also Yoga, p. 206.Google Scholar

¹¹ Eliade, Mircea, Patterns in Comparative Religion, trans, by Sheed, Rosemary (New York: New American Library, 1958), p. 29.Google Scholar Mac Linscott Ricketts is helpful in shedding light on Eliade's notion of paradox. See ‘Mircea Eliade and the Death of God’, in Religion in Life, xxxvi (1967).Google Scholar

¹² According to Eliade archaic humankind did not make a separation between the ‘spiritual’ and the ‘material‘two planes are complementary’, Images and Symbols, p. 177. See also Eliade, Mircea, The Quest: History and Meaning in Religion (Chicago: University of Chicago Press, 1969), i,Google Scholar and Eliade, Mircea, The Sacred and Profane, trans, by Trask, Willard (New York: Harcourt, Brace and World, 1959), p. 165.Google Scholar

¹³ Eliade, Mircea, Shamanism: Archaic Techniques of Ecstacy, trans, by Trask, Willard R. (Princeton: Princeton University Press, 1964), p. xiv.Google ScholarA sacred mode of existence presupposes the whole human being —social, economic, aesthetic, and ethical aspects. Yet, its aspects do not of themselves constitute the whole, Images and Symbols, pp. 32–3, and The Sacred and Profane, pp. 14–15.Google Scholar

¹⁴ Patterns, p. 460. Seymour Cain points out that in Eliade's usage the ‘ transhistorical’ or sacred mode ‘does not refer simply to a supermundane realm, but also to human nature as distinguished from human history’.Google ScholarCain, Seymour, ‘Mircea Eliade: Attitudes Toward History’, Religious Studies Review, vi (01 1980), 15.Google Scholar

¹⁵ Altizer, Thomas, Mircea Eliade and the Dialectic of the Sacred (Philadelphia: Westminster Press, 1963), p. 65. See also pp. 34, 39, 46 and passim.Google Scholar

¹⁶ For Ricketts the relationship is ‘more paradoxical than dialectic’. See Ricketts, p. 45.Google Scholar

¹⁷ Avens, Robert, ‘Mircea Eliade's Conception of the Polarity “Sacred-Profane” in Archaic religions and in Christianity’ (Ph.D. thesis, Fordham University, 1971), pp. 52, 70.Google Scholar

¹⁸ Allen, p. 126.Google Scholar

¹⁹ Mephistopheles, p. 82.Google Scholar

²⁰ Mephistopheles, pp. 95–5. See also Yoga, p. 363.Google Scholar

²¹ Mephistopheles, pp. 95–6. See also Yoga, pp. 5, 10, 18, 54, 66, 98–100Google Scholar

²² Mephistopheles, p. 108.Google Scholar

²³ Mephistopheles, p. 115.Google Scholar See also the discussions on the symbolism of ascension in Eliade, Mircea, Myths, Dreams and Mysteries, trans, by Mariet, Philip (New York: Harper and Brothers, 1960), pp. 99ff.Google Scholar

²⁴ Mephistopheles, pp. 117–18. See also Yoga, p. 206.Google Scholar

²⁵ Mephistopheles, p.118. See also yoga, pp. 96, 135, 206, 257, 268 – 72.Google Scholar

²⁶ Eliade, Mircea, The Forge and the Crucible, trans, by Corrin, Stephen (New York: Harper and Brothers, 1962), p. 166.Google Scholar

²⁷ Mephistopheles, p. 81, fn. 1.Google Scholar

²⁸ Mephistopheles, pp. 80–1, 205–6.2–2.Google Scholar

²⁹ yoga, p. 272. See also Mephistopheles, p. 118.Google Scholar

³⁰ Dudley, Guilford, Religion on Trial: Mircea Eliade and His Critics (Philadelphia: Temple University Press, 1977), p. 105.Google Scholar

³¹ Cain, p. 14.Google Scholar

³² Shamanism, p. xix, and Eliade, Mircea, Cosmos and History: The Myth of the Eternal Return, trans, by Trask, Willard R. (New York: Harper and Row, 1959), p. 158.Google Scholar

³³ Allen, p. 129.Google Scholar

³⁴ Cain, p. 14–16.Google Scholar

³⁵ Cosmos and History, pp. 102–7.Google Scholar

³⁶ Cosmos and History, p. III.Google Scholar

³⁷ Images and Symbols, pp. 169–71.Google Scholar

³⁸ Cosmos and History, pp. 160–1.Google Scholar

³⁹ Images and Symbols, p. 66. See also Quest, p. 3.Google Scholar

⁴⁰ Cosmos and History, pp. 129–30.Google Scholar

⁴¹ Images and Symbols, pp. 168–72.Google Scholar

⁴² Dudley, p. 29. From a letter dated June 1954.Google Scholar

⁴³ Cain, p. 16.Google Scholar

⁴⁴ Eliade, Mircea, A History of Religious Ideas (Chicago: University of Chicago Press, 1978) I, p. xiv.Google Scholar