Eliade

[Terrance]

Paul Mackin wrote:
> 
> ----- Original Message -----
> From: "Dave Monroe" <davidmmonroe at yahoo.com>
> > Smith's argument is that Eliade constructs his
> > opposition of cyclical vs. linear time solely in order
> > to distinguish (Protestant) Christian temporality from
> > other religious et al. temporalities as a means to
> > claiming its unique and perhaps privileged status, but
> > that he does so on no significant factual basis.

If Jensen offers an essentially Protestant model, Eliade may
be seen as
attempting to rewrite it as a Catholic-Orthodox one--with an
assist from
a combination of Platonic and India metaphysics.  The notion
of the
paradox of the kenotic incarnation is central, allowing
Eliade to
venture a sacramental interpretation of human action. 
Repetition as
'same" might well be meaningless; but he insists on another
possibility:
repetition as a recovery of originality, expressed either as
a naked
(prelingual) experience or as the human symbolization of an
initial act
that has the capacity to "point" beyoind itself. (74)

Do you think young Pynchon, when he sat down to write the
novel V. and the long short story TCL49, with Eliade thick
on his desk, had any idea about this? Maybe he just liked
what he read. 

Was this book discussed during MDMD? 

*Studies In Mystical Religion* Rufus M. Jones

Why would Quakerism appeal to P?  He did grow up in Oyster
Bay (Glen Cove), did have that old Puritan library/family
all around him, did go to catholic mass, did protest the
war, did note in a letter that the christians were an
exception (in terms of time, history, and what they were
going about in SE Asia) he did create Dixon, he has always
been very sensitive to the church and its "primitive"
beginnings, it's apostolic debates, it mystics, he obviously
hates slavery and everything about it, seems to promote
religious tolerance, and so on and so on, but I'll see you
all in Sept. for all that.