The highest expression of Metaphysical Speculation, according to Eliade

[Ostronomos]

Eliade was a prolific writer on Egyptian cosmogony.

In Egyptian cosmogony, the theogony and cosmogony were effected by the creative power of the word and thought of a single god. Ptah was the highest god in the Heavenly order. 

The Egyptians understood that creation was dependent upon consciousness and linguistic ability. 

As one might recall, language and reality belong within the same medium. Hence why they are the same or one in essence. 

I wish to highlight the nature of this speculation. I find it telling that the ancients had a system of belief that lent credence to similar views of the modern era or information age. With geniuses like Langan being one of the sole authorities on Metaphysics, we now have a blend of mathematics and mythological ideas.

[C C]

Eliade was a prolific writer on Egyptian cosmogony. In Egyptian cosmogony, the theogony and cosmogony were effected by the creative power of the word and thought of a single god. Ptah was the highest god in the Heavenly order. The Egyptians understood that creation was dependent upon consciousness and linguistic ability. As one might recall, language and reality belong within the same medium. Hence why they are the same or one in essence. I wish to highlight the nature of this speculation. I find it telling that the ancients had a system of belief that lent credence to similar views of the modern era or information age. With geniuses like Langan being one of the sole authorities on Metaphysics, we now have a blend of mathematics and mythological ideas.

Sounds like interpreting Ptah through a Plato lens. Or inferring a torturously winding historical influence of the former upon the latter.

Origin and symbolism: Ptah is an Egyptian creator God who conceived the world and brought it into being through the creative power of speech. A hymn to Ptah dating to the Twenty-second Dynasty of Egypt says Ptah "crafted the world in the design of his heart," and the Shabaka Stone, from the Twenty-Fifth Dynasty, says Ptah "gave life to all the gods and their kas as well, through this heart and this tongue." Ptah creating the world through heart and tongue, has been subject to comparative interest, in particular with the Jewish conceptions of divine word as a creative process.
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Mircea Eliade: #Philosopher of Religion
https://en.wikipedia.org/wiki/Mircea_Eli...f_religion

Anti-reductionism and the "transconscious". By profession, Eliade was a historian of religion. However, his scholarly works draw heavily on philosophical and psychological terminology. In addition, they contain a number of philosophical arguments about religion. In particular, Eliade often implies the existence of a universal psychological or spiritual "essence" behind all religious phenomena. Because of these arguments, some have accused Eliade of overgeneralization and "essentialism", or even of promoting a theological agenda under the guise of historical scholarship. However, others argue that Eliade is better understood as a scholar who is willing to openly discuss sacred experience and its consequences.

In studying religion, Eliade rejects certain "reductionist" approaches. Eliade thinks a religious phenomenon cannot be reduced to a product of culture and history. He insists that, although religion involves "the social man, the economic man, and so forth", nonetheless "all these conditioning factors together do not, of themselves, add up to the life of the spirit."

Using this anti-reductionist position, Eliade argues against those who accuse him of overgeneralizing, of looking for universals at the expense of particulars. Eliade admits that every religious phenomenon is shaped by the particular culture and history that produced it:

"When the Son of God incarnated and became the Christ, he had to speak Aramaic; he could only conduct himself as a Hebrew of his times [...] His religious message, however universal it might be, was conditioned by the past and present history of the Hebrew people. If the Son of God had been born in India, his spoken language would have had to conform itself to the structure of the Indian languages."

However, Eliade argues against those he calls "historicist or existentialist philosophers" who do not recognize "man in general" behind particular men produced by particular situations. (Eliade cites Immanuel Kant as the likely forerunner of this kind of "historicism".) He adds that human consciousness transcends (is not reducible to) its historical and cultural conditioning, and even suggests the possibility of a "transconscious". By this, Eliade does not necessarily mean anything supernatural or mystical: within the "transconscious", he places religious motifs, symbols, images, and nostalgias that are supposedly universal and whose causes therefore cannot be reduced to historical and cultural conditioning.

Platonism and "primitive ontology". According to Eliade, traditional man feels that things "acquire their reality, their identity, only to the extent of their participation in a transcendent reality". To traditional man, the profane world is "meaningless", and a thing rises out of the profane world only by conforming to an ideal, mythical model

Eliade describes this view of reality as a fundamental part of "primitive ontology" (the study of "existence" or "reality"). Here he sees a similarity with the philosophy of Plato, who believed that physical phenomena are pale and transient imitations of eternal models or "Forms". He argued:

"Plato could be regarded as the outstanding philosopher of 'primitive mentality,' that is, as the thinker who succeeded in giving philosophic currency and validity to the modes of life and behavior of archaic humanity."

Eliade thinks the Platonic theory of forms is "primitive ontology" persisting in Greek philosophy. He claims that Platonism is the "most fully elaborated" version of this primitive ontology.

In The Structure of Religious Knowing: Encountering the Sacred in Eliade and Lonergan, John Daniel Dadosky argues that, by making this statement, Eliade was acknowledging "indebtedness to Greek philosophy in general, and to Plato's theory of forms specifically, for his own theory of archetypes and repetition". However, Dadosky also states that "one should be cautious when trying to assess Eliade's indebtedness to Plato". Dadosky quotes Robert Segal, a professor of religion, who draws a distinction between Platonism and Eliade's "primitive ontology": for Eliade, the ideal models are patterns that a person or object may or may not imitate; for Plato, there is a Form for everything, and everything imitates a Form by the very fact that it exists.

Existentialism and secularism. Behind the diverse cultural forms of different religions, Eliade proposes a universal: traditional man, he claims, "always believes that there is an absolute reality, the sacred, which transcends this world but manifests itself in this world, thereby sanctifying it and making it real." Furthermore, traditional man's behavior gains purpose and meaning through the Sacred: "By imitating divine behavior, man puts and keeps himself close to the gods—that is, in the real and the significant." According to Eliade, "modern nonreligious man assumes a new existential situation." For traditional man, historical events gain significance by imitating sacred, transcendent events. In contrast, nonreligious man lacks sacred models for how history or human behavior should be, so he must decide on his own how history should proceed—he "regards himself solely as the subject and agent of history, and refuses all appeal to transcendence".