Psicoanalisi ed educazione: 1943-66 (Italian Edition)

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Psicoanalisi Ed Educazione 66is a book byPsicoanalisi Ed Educazione 66, published on The table below shows the full details of the Psicoanalisi Ed Educazione Pier Francesco Galli Psicoterapia e scienza pp. La riforma Brunetta sulla pubblica amministrazione Gentile cliente, per migliorare le performance tecniche di Altalex e del Suo profilo personale, la invitiamo a recuperare la password cliccando sul pulsante OK. Google Books Search the world's most comprehensive index of full text books. Donaggio, Introduzione a La scuola di Francoforte, cit, p.

This world is not rosy and we are all aware of it. Our life is made of "contrast" between what we call "good" and "bad", "negative" and "positive", what we like and what we do not like. Live better and manage your hypersensitivity and emotions Hypersensitivity, a vast subject: This state is an integral part of the personality of the gifted, it is a neurophysiological reality.

It is an attempt to explain what tree thinking or analog thought is about linear or sequential thinking. The gifted and love 1This fear will stop him. But his desire for love, his idealistic side will often push him beyond. Romanian Roots, 13, [June-July-August ], , spec. Cartea Romaneasca, ; rist.

Un' altra giovinezza, Milano, Rizzoli, , Diciannove rose, Milano, Jaca Book, Cercheremo di seguire questo itinerario di Eliade nazionalista romeno, uomo di parte e al tempo stesso freddo e lungimirante analista politico, nei suoi momenti salienti. Il giorno di Natale dello stesso anno prorompe in una filippica contro il premier britannico Churchill assai compiaciuto di fronte alla svolta decisiva impressa alle operazioni belliche , giudicando il corso degli eventi esclusivamente dal punto di vista degli interessi della nazione romena.

Il 15 gennaio, egli si rifugia in una specie di utopia sociale, in una amara visione di un destino forse meno nero per la sua nazione: E dopo cinquecento anni i Russi si ritireranno. Il calcolo delle perdite umane dell'Asse risulta particolarmente difficile. Le perdite dentro la sacca furono di Il totale dei prigionieri dell'Asse ammonta dunque a Churchill e Roosevelt si sono incontrati di nuovo a Casablanca. A questo punto si impongono due ordini di considerazioni. A sua giustificazione che non significa assoluzione 61 , essendo beninteso che lo Mancano poi i dati delle perdite dell'Asse durante la fase offensiva d'estate minimo altri In conclusione l'Asse dovrebbe aver perso complessivamente oltre 1.

Il tutto naturalmente in funzione dei destini del suo paese: Per quanto riguarda in particolare la Romania, prima con il regime caratteristicamente stalinista di Ana Pauker e, con notevoli peggioramenti, di Gheorghe Gheorghiu-Dej , e poi con il ceauseschismo e i suoi eredi, il paese ha sperimentato i peggiori orrori e terrori della storia: Davanti a questo colosso che marcia vittorioso, una Romania malata, ottimista e credula.

Inaccettabili le considerazioni finali su Eliade come storico delle religioni: Lincoln leninista e il dumeziliano D. Dubuisson diffamatore professionale impenitente. Al primo cenno di autonomia, verranno tolti di mezzo. Adesso ne sono convinto. Popolo di servi, di traditori e di ruffiani. Hanno sfilato accanto al cadavere di Mussolini cinquemila operai di Milano, e ognuno di loro ha dichiarato i suoi sentimenti antifascisti dando una pedata nel culo al duce. Quanti complotti, quante insurrezioni? Residue forze fasciste invece si raggrupparono invano nel cosiddetto ridotto alpino repubblicano.

Come da accordi presi tra le parti, il 29 aprile le forze tedesche firmarono la resa di Caserta che divenne pienamente operativa solo la mattina del 3 maggio , limitando al minimo le occasioni di scontro con le forze alleate nel frattempo avanzate nel nord Italia. Erich Kuby, Il tradimento tedesco, Milano, Rizzoli, L'uccisione di Mussolini e della Petacci, e la decisione di esporre i corpi al pubblico ludibrio, ricevettero successivamente numerose critiche anche da parte di esponenti della Resistenza antifascista.

E il giorno seguente 22 luglio annota nel suo diario: Migliaia di milanesi parteciparono, per la loro infamia, a questo rituale di guardonismo becero e infame, e il tutto fu diligentemente filmato da operatori americani. Su questo tema esiste una letteratura strabocchevole in varie lingue italiano, inglese, romeno, francese, tedesco, spagnolo etc. Fondamentali invece sono le due raccolte di fonti gli articoli pertinenti pubblicati da Eliade su riviste dal al , preceduti da introduzioni di diverse dimensioni e diversa impostazione ma entrambi indispensabili: Imprescindibili sono anche i capitoli relativi nelle due principali biografie di Eliade: Mac Linscott Ricketts, Mircea Eliade.

The Romanian Roots , 2 voll. Intellettuali e Guardia di Ferro, Milano, Soc. Barbarossa, , 73 di entrambi esistono trad. Nella in genere povera, se non miserabile, saggistica del recente passato soprattutto italiana, americana e francese si distaccano, per conoscenza delle fonti primarie e acume di interpretazione, gli interventi del discepolo I. Nelle note di diario tenute negli ultimi mesi del troviamo degli elementi in parte nuovi 80 riguardo al suo relativo pentimento e al suo peculiare rinnegamento.

Proprio descrivendo le sue reazioni alla interpretazione macchiettistica del capitano Tartu, riportate sopra, egli annota: Spineto, Milano, Jaca Book, , anche in versione francese e romena abbreviata. Da parte romena si segnalano oltre al citato intervento di M. Alexandrescu e M. Torino, Boringhieri, , Nessuno di noi ha ancora quaranta anni e siamo finiti. Gli altri, tantissimi, sono morti. Noi eravamo certi sbandati, certi sciagurati. Per quel che mi riguarda non ho da rimproverarmi di essere stato fascista. Se non ci fosse stato Nae Ionescu o se non avesse litigato con il re avremmo avuto, oggi, una generazione di condottieri valorosa, tra i 35 e i 40 anni.

A causa sua tutti sono diventati reazionari. Da allora sono passati quindici anni. Haig Acterian, Polihroniade erano stati comunisti. Sono morti per la loro stupidaggine e testardaggine. A Nae Ionescu e Mircea Eliade hanno dato terribilmente ascolto. Cosa sarebbe stato se questi fossero stati buoni maestri? Accanto a loro, Crainic non conta. Tornato a casa, egli traccia nel suo diario, in forma altamente drammatica, la diagnosi del male che ha colpito la sua generazione, suggerendone al tempo stesso la terapia. Bisogna porre fine a questo stato di cose, integrandolo. Dobbiamo procedere alla stessa maniera, integrando i traumi, le offese, gli errori, i crimini, le furie rincretiniti sono inutilizzabili: La storia, anche se non soprattutto quella intellettuale, non si fa con i se.

Due considerazioni ci vengono alla mente. L'obiettivo terapeutico si raggiunge quando il soggetto accetta favorevolmente i contenuti precedentemente rimossi, agevolando la scomparsa dei sintomi associati alla rimozione dei materiali psichici sgraditi. Questions of Identity in Exile, in C. Torino, Boringhieri, Eliade, M. Un' altra giovinezza, Milano, Rizzoli, Eliade, M. Zamfir, Bucarest, Humanitas, Eliade, M. Romanian Roots, 13, ,[June-July-August ], Junginger, Leiden, Brill, pp.

Intellettuali e Guardia di Ferro, Milano,Soc. When it comes to major personalities like Mircea Eliade, correspondence has a very important role in following and recognizing both personal details of his life and intellectual development.

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In the same time, we try to show how Eliade changed the life of those who were in touch with him and how he was there, as a friend, for each and every one of them, both in personal and professional life. After all, in this lies the true inheritance of Eliade: Mircea Eliade, correspondence, inheritance, history of religion, intellectual development, criticism, comparative study. In his article, Sorin Alexandrescu mentioned the name of Lindsay Jones, from Ohio State University, who edited and published in the second edition of Encyclopedia of Religion 5.

Alexandrescu was surprised to 1 Norman J. Girardot and Mac Linscott Ricketts Eds. With support of these two, Romanian Association for the History of Religions organized in the International Conference Religious History of Europe and Asia, Bucharest, September, with the participation of many former students of Mircea Eliade. Many of them were also awarded at that time for their contribution to the history of religions.

Lindsay Jones is also the author of Twin City Tales: I wanted to study architecture, but after meeting him [Eliade] I chose religion. For several years now, working on the subject Mircea Eliade, I had the privilege to be in touch with many former students and colleagues of Eliade and it became so clear to me that, in one way or another — either in their academic studies or in their spiritual practice — , the encounter with Mircea Eliade changed their lives.

He had widened their horizons and offered them new methodologies in their research work. For those who have known him personally, Eliade was a good friend who knew how to graciously overcome the complexities and constraints in teacher-student relationship, and to reach the heart of his interlocutor.

His good wishes and his concerns for those around him, irrespective of their color, their political or religious beliefs are amply reflected in the memories, correspondence or personal communications of people who were, in different manners, in touch with him. Many of his students and collaborators have benefited from his well-known generosity, Eliade being known as a person who would give big tips to those who had helped him or his family.

Before moving towards some of the most remarkable encounters with Eliade, we should mention some general things about his correspondence, and cite some recent published letters from his exchange with his Swiss student Henry Pernet 8. Also, in order to understand better his implication and role in forming several generations of historians of religions, in the present article we would discuss more about his close relationship with Henry, as it is explained and understood in 25 years of contacts.

There are, on one hand, letters to family and friends and, on the other hand, letters to big personalities of Romanian culture or important people from abroad with whom Eliade worked over the years. His letters contain details about his writing novels, courses, books and his activities conferences held all over the world , or personal matters about his family, or precious information about interwar Romania, World War II years spent in England and Portugal , life in Paris or Chicago Without having any complex, the year young Eliade writes a long letter to Nicolae Iorga, the idol of his adolescence, and even before turning 20 years, he starts a correspondence with Giovanni Papini, Raffaele Pettazzoni, Ernesto Buonaiuti, or Aldo Mieli.

He writes to them and asks for books or different favors related to his future projects. Also, several independent collections of correspondence were published, in Romania or abroad. Among Romanians, Valeriu Bologa, professor of History of Medicine at Cluj; but the foreigners are those who really interested him: From the interwar period we have important letters to and from Emil Cioran and Lucian Blaga. From the Portugal period we also have the correspondence with the historian and poet Alfredo Pimenta. Letters from the Parisian time contain precise information about the process of writing of many important literary or scientific books.

Letters to all these continue after , when Eliade arrives in United States. Even if he was abroad for the biggest part of his life, Eliade was always interested in the Romanian culture he was formed into. Very often, he asked to his Romanian correspondents to send him books and magazines, so that he could know what is new in Romania. In Eliade writes to Dumitru Micu about his intention to return to Romania: The fact that he never returned to Romania was his greatest regret.

Many times he had this intention, but in time he learnt how to live away from Romania. In Eliade gifted to the Central Library of Bucharest University hundreds of volumes and journals; he was happy and declared himself satisfied in , when the collection arrived in Bucharest, that the young students can read and learn from those books. We learn about a very generous and altruist Eliade. No matter how busy he was, he always found time to help young students and to reply to those who were in touch with him. One of these students was Henry Pernet, from Switzerland.

In less than one month, Henry Pernet received the answer: It was the first letter and, maybe, the first sign that a new and fascinating way was about to open in front of Henry Pernet: The savant, but especially the person, a warm and friendly Eliade, impresses Henry and on his way back home, the young student takes the most important decision: Henry followed his dream and arrived at Chicago.

He studied with Mircea Eliade, Joseph M. Reynolds and Charles H. Long and obtained a PhD in History of Religions. I am happy and flatted by the interest you have in my researches. He was actively involved in Swiss Society for Science of Religions; he participated in congresses and meetings of history of religions associations from the USA and Europe, and he wrote many articles for important journals in the field: In time, Henry and Eliade became friends and they spent together beautiful moments.

Their talks moved from history of religions to literature and even politics or art and music, to personal matters, about families. Beyond different views regarding one subject or another, Henry was and remained a true admirer of Eliade. Today, like then, I am in business, but I am not the same, and this initiatic passage in the history of religions — even it did not make me the historian of religions I wanted to be — opened my spirit and transformed me. And this is only because of you, and not because of the discipline; at the meeting from Ascona, your personality convinced me to follow you.

I think even if you had taught biology, I would still have followed you… but it seems I am about to make confidences, and this is not good for a Swiss! The common point of all of them is the assurance that Eliade changed their way of thinking, opened their sky and was there, as a friend, for each and every one of them, both in personal and professional life. And I think that in this simple fact lies the true inheritance of Eliade: He was encouraging and supportive. With tremendous intellectual curiosity, fascination for the unknown and unexpected, a strong will and enthusiastic energy, he gave my scholarship and my personal ordeals a much-appreciated priority.

At the same time, this initial encounter provided false lessons and misleading expectations about what my life, as a scholar and professor, would be. In the 25 years that followed, I could appreciate his simplicity, generosity, incredible culture, creativity, humor, and his great kindness. From many points of view, he changed my life and I am keeping a great admiration for him. Mihaela GLIGOR wonderful fulfilling life in which scholars have the freedom and leisure to sit around for days in lively, stimulating, creative encounters. The way he did so reflects the complex context in which my memories of him reside.

I arrived as a graduate student at Chicago in the fall of By that time Eliade had already changed my life, even though I had never met him. He was also very urbane, charming, and he could be quite funny at times, a characteristic of people with exceptional imaginations and wit. He was also rather detached from worldly matters, as if history, or contemporary events, had ceased to matter to him very much. Sometimes I wondered if he even knew what was going on in politics or the news, though if he did he would always find something of religious significance in it.

He has written four books focusing on the phenomenology of religion of Eliade. During my first teaching job, at Western Michigan University in Kalamazoo, Michigan, the Eliades visited us and brought a huge bag of candy to our children, ages about one and two. The younger child, our son, is named Nathan Mircea. All of these writings letters and memories are personal and show us a generous, modest, altruist Eliade, always ready to help the others, in academic or personal life, involved in all kind of projects who kept his mind open and his spirit free.

There is no doubt that through reading the entire correspondence we will be closer to the real Eliade, and this because the key events of his life are mentioned in the letters. Eliade was obviously a major force in the study of religion in the U. Even now, 21 Jerome H.

What would be the right answer? For those that have not met him, Mircea Eliade is a model to follow. And Calcutta is not the only place in India where Eliade is a subject of study. There are many Indian Universities where a serious study of history of religions begins with Eliade His novels and short stories were translated in most prominent international languages and his monographs on Yoga and myths are reference works in these domains.

And I refer especially to those who were his students and collaborators in Chicago, during the last 30 years of his life and carrier. Famous and appreciated on all meridians, Mircea Eliade — the scientist and the writer — has created an oeuvre characterized by a profound humanism. Historian of religions, orientalist, ethnologist, sociologist, folklorist, essayist, short story writer, novelist, dramatist, memorialist — here are just a few of the multiple sides of his activity. And by all these, and many others, he changed, and continues to do so, the lives of those interested in his inheritance.

In Universities from Bangalore and New Delhi, Eliade has been a subject of interest for many years now. This paper and the other two articles, Building Site. India, novel, journal, travel, Building Site, Maitreyi 1 Note: The Romanian version of the article, Pe urmele lui Mircea Eliade. Translated by Cornelia Macsiniuc. The Indian experience was crucial for the man and his literary and scientific work.

Mac Linscott Ricketts 2 points out that Eliade approached India as if he had entered a library or a museum, with the hunger and thirst of the man who wanted to know everything. In the discovery and understanding of these two Indias, cultural memory plays a vital role: One cannot talk about its philosophy without speaking about its language, society, erotics, and religion. Mircea Eliade came to India wishing for more than a mere encounter with this other culture; he settled in it and lived the experience of integration, going through a process of annihilation and reinvention of his cultural identity.

Thus, this space becomes for him a centre and a labyrinth at the same time. I do not pray to Him — because there are believers who do not pray. My god does not comfort. My god is free — as I am free. I take all liberties; He allows everything. Where the absolute abides, there are only two ways: In my hours of lucidity, I cannot conceive of religion except in monasticism. Either an adventurer or a monk. Both ways call for courage; perhaps even in the same measure. From the very first encounter with this archaic, multicultural space — this new scene of his dreams of adventure and of the absolute, of study and experience —, his enthusiasm regarding the identity of this majestic subcontinent is accompanied by a critical spirit and by the sense of humor.

The beginning of the adventure is the journey to Calcutta, in December The island of Rameshwaram, situated in the Indian Ocean between Sri Lanka and the Indian mainland, to which it is connected by a bridge, seems a dream land, with its fine silvery sand caressed by the translucent, pastel-blue waters. It is surrounded by several walls supported by pillars decorated with sculpted elephants, and is full of endless corridors, shrines, statues, and domes painted in lively colours, with scenes from Ramayana.

On his way to Calcutta, after passing through Mysore where he represented the Romanian subsidiary at a world conference of the Y. Thomas, the first missionary to India, but he presents humorously the atmosphere of Christian holiday in the campus: The dark night sky near the ocean is so vast that one might think that, contemplating it, one could get lost from everything; that earthly existence is, in fact, just a part of this high and deep darkness in which loneliness expands, causing even the absence to disperse.

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Since , Calcutta had become the capital of Bengal. Instead, he became acquainted with and loved the Hindu atmosphere constituted by the natural, urban, and human setting and by the traditional way of daily life. The street illustrates allegorically the tolerance and modesty of the Indian spirit, but also the numerous possible worlds and paths that one can choose to follow here. People are friendly, wise and civil, and what strikes one from the very beginning is their natural, discreet beauty, springing from their soul, moulded as it is by the extraordinary experience of the light, the warmth and the aquatic floating of the material world which they have inhabited for millennia: By contrast with the women in the south, where the Dravidian element prevails, the profile of the Bengal women has an ineffable nobility.

Perris — now owned by Mohamed Anjun Shamim Khalig: Two or three large rooms on each side, and, in the back, another terrace, leading to the inevitable high-walled garden, with its ficus trees. Now, in that house there is nothing left except the desk of the new owner, in the hall. In the large drawing room, onto which opened the doors of the ground floor and of the upper floor rooms, where the piano had resounded under the touch of his fingers and young voices could be heard in improvised choirs, occasioning dancing and flirting, as well as in the room to which he would return from the courses held by Dasgupta and in which he studied Sanskrit and philosophy, or read and wrote, there are only bare walls.

Surprised and generous, Mr. I also talked, however, with Monsignor Eric H. Barber, now retired, a lodger in the boarding house at that time. Stella Kramrish, a university professor of art , diplomats, and fashionable tourists, 15 eating chau and drinking gin. There is not even an alley leading to the entrance door, as if it no longer belonged to the real space, being magically confiscated, with all its former glamour, by the Eliadesque texts.

He had manifested an interest in the mystery religions even before his arrival to India, that is why he felt attracted to tantrism and to forms of popular Yoga, which appeared in the epic, in legends and in foklore. On Puja her religious feast day , pilgrims receive rose petals and blessings from the priest before going before the statue, but I did not witness the sacrifice of thousands of goats, evoked suggestively in one of his reportages by Eliade, for whom this represented a degeneration of Hinduism.

Roman indirect, Building Site. Roman indirect Building Site. An Indirect Novel , ed. In order to understand the religious experiences about which he was going to write in his studies on Yoga and in his books on the history of religions, Eliade became interested and took part in all the rituals belonging to Hinduism, relating them to the modus vivendi, cogitandi et sentiendi, studying and comprehending them as a phenomenologist, by perceiving their inner system of reference.

The rituals and the cult of the dead are connected with the sacred waters of the Gange or its affluents, on whose adorned banks the Indians build stone or marble steps and esplanades. At Babu Ghat, on the banks of the Hoogli river, the Bengali, dressed in white — the colour of mourning —, throw the ashes of the dead in the water and give offerings to the floating grave and the people present.

Surendranath Dasgupta, Professor at the Sanskrit College of the University of Calcutta, asked Eliade to attend his philosophy courses in classical Yoga and its relation to other philosophical systems: The Indirect Novel , ed. In the huge library here, in which one has to climb ladders in order to reach the books, the room in which are kept the manuscripts wrapped in red cloth and the rare copies in Sanskrit, Bengal or Tibetan is truly impressive by the number and value of its treasures.

Although six years had passed since our first meeting, Mrs. Tapasree Das, the librarian, recognised me at once among the library shelves and, in the name of the Library Director, accepted smilingly the donated books and the inscribed plate, offering me tea in a fired clay cup. The Library seems to flow into the mazy streets, whose sidewalks are entirely covered by unsteady bookstalls filled to overflowing.

Right at the corner, on the groundfloor of a building, at 4 College Square, there is The Sanskrit Library, from which, on 22 April , Eliade witnessed the violent repression by the English troops of the Indian civilians who were manifesting for the liberation of India. The Indians display now a double attitude, of odi et amo, towards the Europeans in general, but they respect the English more.

Only the upper floor of the house is now inhabited by the family of the new owner; the groundfloor is occupied by the offices of a law firm, and the space of the old library — by another library The upper floor bedrooms, in one of which Maitreyi had also lived once, are roomy and bright, with their widows looking on the street, beyond which, in the distance, one can guess the vestiges of the former jungle, where there were the lakes, their favourite places for walking, evoked in Maitreyi Bengal Nights.

This bewildering kinetics leads to the cancelling of differences in direction and renders the spatial dimension relative. Or perhaps to a paradisiac representation of chaos, of the identity of one and the many on the natural human scale. Beside the trunk of the old tree, looking as if she were its daughter, Mrs. It was she that, with princely generosity, grace and simplicity, drove me in her car to this place which I had anticipated, on the terrace of Bhowanipore, and talked with me in the house of Maitreyi and Mohan Sen.

We talked about the past as if it had been yesterday, about the exceptional being that Eliade had loved. It seems strange how a whole life can be explained objectively in only a few abstract lines, and one can understand that the being of of those times is still living, owing to the authenticist style of the novel Maitreyi Bengal Nights. A writer herself, author of numerous poetry books, studies and essays, Mrs.

Rupa Sen carries on the tradition of generosity, watched over by the portrait adorned with garlands of orange-coloured flowers, which emanate the sweet perfume of memories still alive. Madhusree Dasgupta, who has a degree in philosophy, is the Head of the Dolna Day School, which has pupils. Even the Palace of the Maharajah of Kassimbazar is to some extent confiscated by the present. Instead of the gatekeepers in the service of the master, well-equipped guards in state uniforms stand watch over the entrance. They do not speak English and you will not pass them unless you become lucky and have the courage to break the interdiction uttered through the half-closed gates.

Somendra Chandra Nandy, a historian by formation, wrote a book in two volumes about his family, in which Mircea Eliade is also included. He listened to me and offered me a copy of his book, graciously allowing me to take photographs of the drawing room and of the grotto in the palace courtyard. Employing a diaristic style, he symbolically objectivises daily-erotic, intellectual and spiritual experiences. The library and the pension are the spaces where these exploits connote two fundamental attitudes: The library occasions the access to the cosy intimacy of D. Whereas the former entails a concrete general inner state which corresponds to an archetypal situation, the latter follows an abstract individual pattern.

This acknowledgment reveals the extremely important fact that authenticity is neither an expression of the need for confession, nor autobiographical pretext, but a technique of objectivising an experience which is meaningful from a generally human perspective: The spiritual experiences of the enclosed space of the library, which centre round the hero-narrator are generally eliminated from the journal in order not to bore the readers.

However, they are conceived as a means of acknowledging the inquiring spirit objectivised by the identification with an originary meaning. The spirit of the hero is set up ontologically by learning, which touches on pattern rediscovery; text decoding becomes an act of anamnesis which entails the state of enthusiasm, inherent to transcending the human condition.

The philological fervour emerges as a paramount experience, as a sacrament: I perform it at leisure, revelling in the entire ceremony, without skipping any stage. Writing a journal, equivalent to creation, asserts itself as mirroring life. Where does this impatience, this excitement of recording something, come from? This elation of penetrating deep into the soul and rendering something? It is a dread that haunts me, of being exhausted by daily life. The text itself seems to take the auctorial initiative: I feel that I am no longer in command of my pen, of my thought, of the row of letters which call themselves as they like and mingle as they wish In her intellectual dialogues, she reveals the sensual and refined side of a new type of woman: The character aspires to revive a divine experience at the core of his existence, one of unity of thought and deed, one of human completion, of man as a whole being, one who has the possibility of becoming anything by willpower and ritualisation of existence: When it reflects an individual experience, the journal mirroring the event is sterile babble lacking profundity, exacerbation of the fatic and metalinguistic functions of language, personal time engaged in duration: The spiritual availability for adventure is an expression of the obsession of the passage, of futility, and it draws upon the absence of a transcendental value.

I long to embrace another life. People reveal a double hybrid existence: There are also several pairs of siblings - brothers Willy and Lorie and sisters Hellen and Iris , friends Abadie and Vairat. The figure of the Indian professor of political economics, married to a Viennese woman is emblematic of the Eurasian society.

There is an obvious connection between the social principle of accumulation and the international recognition he has gained through his erudition. The illusory character of life is communicated by his permanent need to lie: Along these lines, the journal reveals that life and narration are set in a relation of continuity. Autumn, the night and the moon are elements which draw up the framework for the process of re-signification, inscribed in the larger rhythm of dying and resurrected nature: What a miracle is an Indian autumn; what an unbelievable purification of vegetation!

Its light is intelligent, human and vital. One can think and breathe the night. This barrenness does not have a human referent, but a cosmic one. Apophatic creed may be a way to deification: The conscious choice of a way or another comes to balance complete availability and accepted arbitrariness. In the absence of self-awareness, adventure is equivalent to errancy see also the adventure with Willy and Edy, the musician - diminutives are significant.

In the second part, the journal is subject to several instances of suppression. In compensation, it multiplies in the extra notebooks, which hold impersonal, intellectual experiences, an expression of diurnal, projective spirit. The journal needs order. I keep the journal only for personal, intimate facts and as a record of my life here.

I feel that these years are critical. The notebook has become an excellent observation sheet for political and social realities. These two new types of writing are governed by closure and secret, as reflections of the central symbol of the second part. Whereas in the first part of the novel, the journal was an expression of the lived- through experience, it now becomes a principle of commitment to order and value, an ideal mode of writing.

Divagation, a narrative technique which intimated the continuity between life and narration in the first part of the text is replaced with portrayal. Syntagmatic discontinuity, as imposed by the archetype, becomes manifest narratively in the fragmentary disposition. Self-editing through journal is a multiplication of the spirit which brings together disparate portraits under a single meaning, prefiguring a work. The appearance of the real creator itself is an act of discontinuity in the universal order. One such typical creator is Sukumar, whose goal is to live the day when the sun should rise due to his mere existence p.

The hero-narrator lives to know who he is, as he confesses to his Indian friend, without understanding what he says. The text displays exemplary destinies: The only one who holds a privileged position is Theodor, the foreigner temporarily accommodated at Mrs. According to the narrator, women are either tarts or mothers: Uniformisation, a deviant expression of unity, is a consequence of self-reproduction by integrating in creation elements of the same essence: His connotations are Faustian: He was walking across the room with the Chinese text in his hand and translating each sentence aloud.

His servants thought that he conjured spirits and left him, one by one. At night, his lamp attracted millions of butterflies, bugs, dragonflies, ladybirds. Windows open to the field, lamp lit all night long in a room where books and manuscripts lay all over the floor Tucci tossed and twirled This man, who could speak any language, who read Hebrew and Japanese at dinnertime was however handsome and charming.

Last time I met him, we were on the ship to Europe. At night, we used to walk along the upper deck and he gave me analytical lectures about the most obscure Indian philosophical systems and recounted biographies of lamas who had died five centuries before. The creative archetypal capacity of the feminine Gaea is epitomised by the Poet, a bright presence joining a context which places culture and nature in a harmonious relation. He also stands for the fundamental creative ability, the self-regenerating spirit which outpaces everything it creates: Impossible to depict the ritual of meal serving, his exasperatingly witty, wise conversation, his laughter and his cough which compelled you admire him.

Tagore was pretty good at rational agriculture, and The access way to happiness is magical. Ritualisation of existence may be performed by converting meaningless events into destiny. Initiation and learning project personal into collective experience, integrating man into the world, biology into spirit, individual freedom into general law, form into content, and fills and fulfils the world with presence. The ultimate presence is symbolised by marriage, which possesses a ritual function and a transcendental meaning: Weariness of the flesh, a typhonic syndrome which corresponds to the disgust of ideas specific to the titanic inner state, can be overcome here by purification, relinquishment, practice and faith in the objective existence of truth and spiritual life.

The civil revolution in Intermezzo is governed by spring; this renewal announces the assertion of a new reality, the affirmation of the supremacy of the spirit: The spirit will prove invincible once more. Alternative dualism is characteristic of the impurity of the titanic world brought into play by the illusion of progress, and the archetypal double of the typhonic world projects the being into the past. In the third part of the novel, these two values are converted into a Dionysian harmony of the opposites, as expressed in the recovery of the present: Sometimes, I witness a truly dramatic simultaneity: Memory becomes a life- and text organising principle, as shown in Prezentare Presentation: Memory reclaims unity and the sacred dimension of existence, by harmonising the ephemeral and the eternal, the static and the dynamic.

This dimension manifests itself as a balance between extensive and intensive existence, between randomness and destiny, between presence in the world and relinquishment: But at the same time I wish I could find a datum from which no experience or argument could dislocate me; a static He is set between two worlds, therefore his position is a tragic one; assuming this position entails a type of heroism in the humility of remaining anonymous. The sacrifice of manifest personality is made in favour of an acquisition of self awareness: I am happy to be able to mislead the world about my true nature.

There is nothing demonical in this deception. I show myself to the extent that people want to see in me. The novel pages are a failure, either because they express a personal content or because they are a form of integration of a cultural experience: Similarly, the thesis on asceticism is a result of the carnal and spiritual experiences the hero has had with M.

The third part is a poetic one, a meditation upon the modes of creating the novel and the journal. Reconciling or harmonizing these two in a new creative synthesis could be an important step in reorienting literature towards what is significant, towards overcoming contemporary crisis, by focusing on what is at the same time ageless and fresh, essential and accidental, verisimilar and true. In order to achieve the new synthesis, one needs to set oneself free from individual and collective tradition and to synchronise expression with the new way of thinking and feeling.

Thus, it is no longer subject to the individual function of purification, of expressing its own aches and heroism, which are now projected upon the vast background of universal experience. Hence, the hero does no longer apprehend himself, as an individual, through journal, and he is thus annihilated. Remembering becomes narrative technique: It seems to me that a journal is better realised as a literary genre and more instructive on an ethical, psychological, historical level if the author Hybridity is turned from deficiency into fine quality: It would have started a new literary genre in Romania, one that will probably become popular in European literature in about ten-twenty years.

A new literary genre, The reader receives it indirectly, by putting together and refashioning signs from routine fragments. Such a reading is instructive, it helps in understanding life: Prezentare Presentation holds the same idea: Now, I am aware The entire room is transformed and I can happily start exploring it. Actually, everything around me is more beautiful and fantastic. It seems to me that the room is no longer lit by an electric bulb, but that there is a moonlike haze, a dense light. It entails an understanding both of what is easily perceived and of potentialities, of depth structures and may retrieve compromised truths or reassert new ones: What else is there for us to find out by intelligence and reason?

Truths which are increasingly abstract such as modern physics nowadays , increasingly symbolic and far from man and life. This new type of comprehension may be undergone by detachment. The success of the novel pages can be ensured by breaking with personal past, oblivion and placidity, as expressions of impersonalisation: And when it came, I wrote, deliriously. The model of such an existence is provided by the Romanian peasant, who gets along well with both his French master and his new Indian servant. In his play with the absolute and with the help of creative ignorance, man can be provided with the possibility to elude dissipation and defeat by reality.

This ignorance pertains to an attitude of nonconformity and magical self-creation: It is very serious if one can say about someone else that in any circumstance he might be, he is in conformity with that circumstance. Evil, converted into ecstasy, may lead the man who lives in profane circumstances to spiritual freedom and conscious experiences: I feel a real ecstasy of evil, of sin. I feel that it is only by taking this road that I can still hope to undergo a final experience, like the one I had this summer. If I could find a meaning to my present existence Through her, the hero becomes aware of his divine essence: What am I to her now?

In this context, the vicious life he leads after breaking up with her acquires a trans-physiological, trans-psychological function. It becomes a way of deconstruction which precedes a rebirth. It does not eliminate the previous experience, but reconfirms it: This experience is intimated symbolically by his return to Mrs. In this manner, absence and presence, old and new, purity and vulgarity, god and sinful, close and far coexist: The inner tension resulting from this situation creates a moral transformation. Happenings acquire meaning, facts become acts and re-sacralised life turns into continuous remembering.

In the novel, growth, completion of an age are projected against a cosmic frame. The fusion of these ways is suggestive of the harmonisation of the abstract, impersonal, normative, traditional, necessary, closed, fixed, aesthetic character of the novel with the concrete, personal, random, free, open, mobile, ontological one of the journal. This relation is expressed by superposing parallel apparently disconnected texts meant to convey the idea of life in its totality. The indirect novel is a metanovel, it results from using, alternatively, the means of expression specific to novel and journal and from transforming the latter in text and pretext: Coexistence and alternation, double and duality are elements which connect the text to disguise and quiproquo, which introduce a carnivalesque vision.

The author uses the journal and the novel alternatively, as factual means of text structuring, since the adoption of one implies the obscuring of the other. This state of tension, born out of the dialectic of adjonction and suppression contributes in each part towards a textual bifurcation, requiring tabular reading as an approach.

The indirect novel is a disguise of journal into novel and of novel into journal, and aims at the creation of a creative synthesis of these genres as well as at the assertion of a new way of writing and, implicitly, of reading.

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Maitreyi Bengal Nights is the novel of an initiation in the wake of which the narrating hero, a young engineer of European origin, assimilates a new cultural dimension, of oriental extraction. Greimas, Algirdas Julien, Despre sens. Eseuri semiotice On Meaning. Upon their first encounter, Allan finds Maitreyi lacking in femininity and as ugly as a… goddess: The hero understands that within this cosmological pattern the precise borders between man and nature disappear, and that his life enters the ample rhythm of cosmic birth and destruction which discloses the illusory character of existence.

In the narrative plane, the isomorphic shape of illusion that becomes a reason for reality is the game that Maitreyi suggests to Allan while they make the inventory of the books in the library and learn French by translating a text: Je suis une jeune fille.

Catherine Spencer A poetess and a philosopher, she makes him understand the analogy between cultural creation and natural creation. Beside Maitreyi, the hero perceives a subtle correspondence between the revealing space of the library, where the two get closer for the first time, and the natural environment: In this parallelism of spiritual and terrestrial germinations, spiritual creation is revealed to Allan as procreation, symbolically identifying itself with the woman, who becomes the centre of the universe.

I shall grow out of him like grass grows out of you. I vow before you that our union will bear fruit because I hold him dear willingly and let nothing evil, if anything, fall upon him, but upon me, for it was I who chose him. You can hear me, Mother Earth, you never lie to me, my mother. I touched her arm to reassure myself of her reality. Was it truly by this girl that I was loved?

Catherine Spencer In love, the heroine shows Allan that she is more than a hermit or a solitary figure. She seems to be at the same time both a maiden and a courtesan, similar to Magna Mater, the mother of all creation. Lived as an actual experience, love initiates the protagonists into the experiences of marriage and procreation. Beside her mother, Maitreyi realizes this fact in the temple, the confluence space of the three cosmic levels the terrestrial, the subterranean, and the celestial.

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The journey that the two women take through dark corridors, like in the underworld kingdom of shadows, the famous stranger with long black hair, much like a death god, and the six garlands — a perfect number, symbolizing the reunion of the masculine with the feminine — that he offers Maitreyi as a token of engagement symbolically suggest the connection between sacrifice and fruition, between death and life.

Since fruition could not be achieved through marriage with the man she loves, she will become fulfilled by violating the norms, which highlights her metaphysical value. After breaking up with Allan, Maitreyi abandons herself to a fruit seller. Sacrificing herself for her love, Maitreyi converts into spiritual victory the metaphorical death that the author deliberately links with the fruit seller.

By the complete experience of love, Maitreyi reveals to Allan that this universe of fusion between man and cosmos, spirit and matter, myth and reality, presupposes the acceptance of illusion as reason for an existence in continuous regeneration. The breaking of his portrait and the death of Chabu who, in the grips of her madness, determines to take up his path, are ripe with meaning. The only accessible place that can transcend the contingent world is the terrace; ascending to the terrace in order to watch the stars, have a conversation and listen to stories, Allan, Maitreyi and Chabu share the mysterious feeling of time dilatation and freedom: When I got there, I suddenly felt overcome with joy.

Never would I have imagined how changed the world looks from the roof of a house. The journey that Allan takes through Delhi, Simla and Naini-Tal on his way to the Himalayas is a journey of initiation, homologous to the mythological scenario of mythical persecution. Remembrance, a genuine instance of anamnesis, is the sublimated form of regression mediating the understanding of the happenings taking place in the real plane by dint of the imaginary.

Within this space, the creation from the previous plane, already placed under the sign of becoming, transforms itself into supra-creation. The imaginary universe, created by self-representation and self-multiplication, abolishes the contradictions between thought and action, between the He and the Other: Long forgotten facts regained their freshness, and my imagination fulfilled them, made them deeper, and interconnected them.

Details which I had failed to notice now changed the field of my inner vision. The hero becomes aware of himself as creative subject with demiurgical capacities, as the master of the world created by the imaginary, which competes with the real world. The living unto spirit of his former existence stands for a form of purification; the hero comprehends the objective, autonomous nature of spirit, similar to the mineral nature: The coming of Jenia Isaac has the function of re-integrating Allan in the human plane.

Mediated by a book and by a dream, their oriental encounter is a small miracle in itself since she arrived to the Himalayas after buying a book about India from a bookstore she had dreamt about, and where she had got after a car crash. Jenia stands for the World, mingling races and beliefs, the biological and the spiritual, the north and the south. After Allan has confessed to her his love for Maitreyi, the two ritually re-live this exemplary love, loving each other lovelessly; it is not by accident that this feminine character, similar to a bacchant, used to be a musician, possessed by the passion of dance: Having discovered life as a cosmic game through Maitreyi, the hero is made to see the world as a spectacle of divine descent by Jenia.

Salvation through remembrance can be complete if it is backed up by action. The spectacle presupposes unification between actor and audience as well as the act of transcending temporality by living the eternal present of fiction; assimilating the function of the spectacle, Allan reaches the consciousness of the Man-God identity, as he understands that any difference that exists between them is not qualitative but quantitative This provides the key to the reading of the letter Maitreyi sends Allan through Khokha: If in the first sequence Allan knows the heroine by look and in the second by word, now he must recognize her through ceremonial action.

I had broken loose from something heavy and lethal. I felt like singing, like running. Something had descended unto me, something had come upon me. The hero understands that transcendence is not alternative to immanence, but complementary to it, whereas the elements of the real become, taken out of their conventional framework, vehicles for significance, being reinstated with meaning. Despite his apparently hopeless situation, the protagonist manages to establish the relationship between the existence in the imaginary space and the one in the real space, harmonizing the awareness of this opposition by continually denying and asserting his Self.

The city now proves to share a secret with nature and the cosmos, achieving a synthesis of both natural and artificial: Allan explains to Harold, his Anglo-Indian friend: There have been only Christian churches, dogmas and rituals. Sen brings the European Allan into his house as a son, so that, after he has known and loved India, he will help Sen integrate himself into a new world: The multiple epiphanies of the Greek god and the initiation into his mysteries, which serves the purpose of transcending the human condition, can be related to the Indian god Vishnu, the supreme creative deity, identified with the space and with sacrifice, which makes possible the foundation of the cosmos, resacralizing and restoring both life and nature through his continual presence into the world Sen likens him to a vaishnava; the rituals performed by these priests of Vishnu are similar in meaning to the ritual Dionysian orgy: The experience of his love can be metaphorically equated with the purifying fire that prepares him for a second birth, spiritual and pure.

The narrative scenario enacted by Allan is metaphorically homologous to the mythological scenario of the god who experienced persecution in a multitude of forms: This quality is highlighted by the duplication at the level of narrative technique, which calls for a dual reading both in the thematic plane and in the fictional one. The narrative transformations of the protagonists are achieved by the inversion of the original cast as well.

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The most important and spectacular mutation is, of course, the one occurring in the pair Allan — Mr. Sen, by inverting the proportion opponent traitor — helper benefactor While at the thematic level the duplication belongs to the author-producer of text, at the fictional level it belongs to both the narrator and to the reader-narrator. I have grown to believe that only memory is fit for this, that only distance can bring them to life. He opposes to these the mythical narrative: The author configures his novel by overlapping the temporal segments of the present, past, and future in his diary, self-comments, and evocation.

To the author, the book is not a finite reality with a definitive shape and a formulated meaning, but a form of virtuality. In , Mircea Eliade, while he was on board of Hakone Maru en route to Ceylon, prepared a study on the philosophy of magic, which remained unpublished. Can we know the contents of this manuscript? Marcello De Martino, through a careful comparison between an Eliadian literary text and some Evolian philosophical works, believes that it is possible to identify in nuce the subject of this book: Accademia di Romania di Roma, 7 marzo Tecniche dello Yoga, Torino , pp.

La scienza occulta non significa, tuttavia, divagazioni teoriche ma esperienza. Il primo numero avrebbe dovuto uscire alla vigilia di Natale. Non so se gli altri collaboratori rispettarono i tempi di consegna dei loro articoli. The Romanian Roots, , voll. I-II, New York , p.

Giornale, Torino , p. A ben vedere, un esame filologico ed ecdotico potrebbe difatti rendere ragione di questa testimonianza e riuscire a recuperare in parte il contenuto del testo eliadiano. Nella summentovata novella eliadiana come sappiamo esiste un personaggio, Manuel, uno dei tre che aveva operato il rito tantrico nella biblioteca distrutta dal fuoco, il quale viene presentato al lettore come un cultore di magia, se non addirittura un praticante: Si era trovata a casa sua ogni sorta di bizzarrie, amuleti grotteschi, tossine e singoli libri.

Aveva argomenti per sostenere il proprio atteggiamento, ma era inutile esprimerli di fronte a gente incompetente. Diversamente, si sarebbe divertito della stupefazione del tribunale e, invece di argomentare, sarebbe stato tentato a giocare. Avremo modo di rilevare altre inesattezze di costui durante la nostra trattazione: Sono un maestro del bluff e, aiutato dalla mia struttura, ho potuto creare anche una metafisica a partire da questo incomprensibile vuoto.

La mia metafisica, una metafisica del nulla, non era affatto nuova. Se il Paradiso esistesse, me ne andrei in Paradiso. Mi ricordo degli avvenimenti della mia vita come mi ricordo delle pagine di un libro che ho letto. Io non sento che io sono qui. Il singolo ed il tutto qui Sono in un certo senso al disopra di loro o, modestamente, accanto a loro.

Se fossi immortale, sarei un dio. Non posso amare e non credo che esista un crimine che mi possa intimidire. Non sono mai stato timido, impaziente, entusiasta o sufficiente corsivo nostro. Ho potuto contemplarla con una calma reale. Per questo alcuni mi hanno considerato del tutto eccezionale e al disopra della perdita di se stesso. Se si considerano le parole di Manuel in Lumina ce se stinge Eliade faceva precisare a Manuel questa relazione tra ontologia ed etica in un altro luogo delle memorie di questo personaggio in Lumina ce se stinge Una popolazione di forze e di enigmi muti che non ti aiuteranno.

Abbi il coraggio di sentire che sei solo corsivo nostro , che i compagni sono stati illusioni corsivo nostro , la comunione con gli altri una proiezione oggettivizzata della tua propria debolezza. Solo in un oceano di sogni corsivo nostro. Noi tutti, per ciascuno di loro, siamo ombre. Ed essi tutti, per me, sono forme, illusioni. Un sistema chiuso, zero. Ma bisogna essere pagani assolutamente, assurdamente pagani. Noi pensiamo che la risposta non saprebbe essere che negativa, ossia: Qui si rivela il senso occulto del rito sacrificale.

Si veda come Manuel descrive i suoi due sodali nelle proprie memorie: Gli altri due sono stati degli strumenti. Weinrich, un povero professore con le orecchie aperte ad ogni mistero il quale ha appreso ora la Rivelazione! Dopo, questi due hanno dimenticato tutto e si sono immersi nella loro disgrazia. Il sentimento e il fatto corsivo nostro li hanno inghiottiti. Si son lasciati trasportare da lei, trascinare da lei, frantumati. Di un sacrilegio, ne ha fatto una rivelazione divina. Non esisteva che una sola porta: Il fallimento voleva dire la follia o la prostrazione. Essi non possiedono nulla, ma si lasciano possedere dal loro proprio piacere, poi giacciono, abbattuti e decapitati, bestiame sacrificato.

Pagano e dio, non mi contento di pensare in modo consonante, ma agisco come un pagano, creo come un dio. Nelle mie azioni, rompo i ponti 34 Si veda a p. Raghunatha Sahstri Kokaje, Lonavla Maharashtra [trad. The Path of Ecstasy, Boston [trad. Il libro del Tantra. Miti, riti, metafisica, Roma ]. Ma il suo istinto creatore e autorivelatore trascende la creazione. Si consideri infatti il presente brano evoliano: Saggi e ricerche, Uomini e problemi, Roma , p. Pagine di diario e di appunti, Milano , pp.

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