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"Yet the contents and structures of the unconscious are the result of immemorial existential situations, especially of critical situations, and this is why the unconscious has a religious aura. For every existential crisis once again puts in question both the reality of the world and man's presence in the world. This means that the existential crisis is, finally, "religious," since on the archaic levels of culture *being* and *the sacred* are one. As we saw, it is the experience of the sacred that founds the world, and even the most elementary religion is, above all, an ontology. In other words, in so far as the unconscious is the result of countless existential experiences, it cannot but resemble the various religious universes. For religion is the paradigmatic solution for every existential crisis. It is the paradigmatic solution notb only because it can be indefinately repeated, but also because it is believed to have a transcendental origin and hence is valorised as a revelation received from an *other*, transhuman world. The religious solution not only resolves the crisis but at the same time makes existence "open" to values that are no longer contingent or particular, thus enabling man to transcend personal situations and, finally, gain access to the world of spirit.
This is not the place to develop all the consequences of this close relation between the content and structures of the unconscious on the one hand and the values of religion on the other. We were led to refer to it in order to show in what sense even the most avowedly nonreligious man still, in his deeper being, shares a religiously oriented behavior. But modern man's "private mythologies" -his dreams, reveries, fantasies, and so on- never rise to the ontological status of myths, precisely because they are not experienced by the *whole man* and therefore do not transform a particular situation into a situation that is paradigmatic. In the same way, modern man's anxieties, his experiences in dream
Mircea Eliade (13 March 1907 {O.S. 28 February} – 22 April 1986) was a Romanian historian of religion, fiction writer, philosopher, and professor at the University of Chicago. His most enduring and influential contribution to religious studies was possibly his theory of Eternal Return, which holds that myths and rituals do not simply record or imitate hierophanies, but, at least to the minds of the religious, actually participate in them.
Biography information from Wikiquote
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Nu te cunosc, nu ştiu cine eşti, nu ştiu ce faci. Nu pot avea secrete faţă de dumneata. N-am spus asta la nimeni, dar d-tale ţi-o pot spune: totul depinde de Timp. Dacă nu rezolvi problema asta chiar acum, cât eşti tânără, te prinde viaţa şi te macină pe dinlăuntru, şi într-o zi te trezeşti bătrână, iar în ziua următoare te trezeşti pe patul de moarte, şi atunci e prea târziu ca să mai încerci ceva. Trebuie să cauţi asta acum, cât eşti tânără. Asta e o problemă de tinereţe...
Ce trebuie să caut? îl întrebase Ileana.
Să scapi de Timp. Să ieşi din Timp. Priveşte bine în jurul d-tale: ţi se fac din toate părţile semne, încrede-te în semne. Urmăreşte-le...
The history of religions reaches down and makes contact with that which is essentially human: the relation of man to the sacred. The history of religions can play an extremely important role in the crisis we are living through. The crises of modern man are to a large extent religious ones, insofar as they are an awakening of his awareness to an absence of meaning.