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Eliade's and fantasy
Thus, commentators such as Matei Călinescu and Carmen Muşat have also argued that a main characteristic of Eliade's fantasy prose is a substitution between the supernatural and the mundane: in this interpretation, Eliade turns the daily world into an incomprehensible place, while the intrusive supernatural aspect promises to offer the sense of life.
Mircea Eliade's earliest works, most of which were published at later stages, belong to the fantasy genre.

Eliade's and novel
One of Eliade's best-known works, the novel Maitreyi, dwells on Eliade's own experience, comprising camouflaged details of his relationships with Surendranath Dasgupta and Dasgupta's daughter Maitreyi Devi.
Eliade's 1934 novel Întoarcerea din rai (" Return from Paradise ") centers on Pavel Anicet, a young man who seeks knowledge through what Călinescu defined as " sexual excess ".
Alongside Eliade's main works, his attempted novel of youth, Minunata călătorie a celor cinci cărăbuşi in ţara furnicilor roşii, which depicts a population of red ants living in a totalitarian society and forming bands to harass the beetles, was seen as a potential allusion to the Soviet Union and to communism.
Maitreyi Devi, who strongly objected to Eliade's account of their encounter and relationship, wrote her own novel as a reply to his Maitreyi ; written in Bengali, it was titled Na Hanyate ( translated into English as " It Does Not Die ").
Mircea Eliade's novel, Noaptea de Sânziene ( translated as The Forbidden Forest ), includes references to the folk belief about skies opening at night, as well as to paranormal events happening in the Băneasa Forest.

Eliade's and was
* Some see in Zalmoxis a Christ figure who dies and resurrects ; this position was also defended by Jean ( Ioan ) Coman, a professor of patristics and orthodox priest, who was a friend of Eliade and published in Eliade's journal " Zalmoxis ", which appeared in the 1930s.
Zalmoxis was a constant in Eliade's life.
As one of the figures in the Criterion literary society ( 1933 – 1934 ), Eliade's initial encounter with the traditional far right was polemical: the group's conferences were stormed by members of A. C. Cuza's National-Christian Defense League, who objected to what they viewed as pacifism and addressed antisemitic insults to several speakers, including Sebastian ; in 1933, he was among the signers of a manifesto opposing Nazi Germany's state-enforced racism.
Mariana Klein, who became Şora's wife, was one of Eliade's female students, and later authored works on his scholarship.
Eliade's articles before and after his adherence to the principles of the Iron Guard ( or, as it was usually known at the time, the Legionary Movement ), beginning with his famous Itinerar spiritual (" Spiritual Itinerary ", serialized in Cuvântul in 1927 ), center on several political ideals advocated by the far right.
The move was prompted by the officially sanctioned nationalism and Romania's claim to independence from the Eastern Bloc, as both phenomena came to see Eliade's prestige as an asset.
Păunescu's visit to Chicago was followed by those of the nationalist official writer Eugen Barbu and by Eliade's friend Constantin Noica ( who had since been released from jail ).
During his later years, Eliade's fascist past was progressively exposed publicly, the stress of which probably contributed to the decline of his health.
It was attended by 1, 200 people, and included a public reading of Eliade's text in which he recalled the epiphany of his childhood — the lecture was given by novelist Saul Bellow, Eliade's colleague at the University.
Eliade's thinking was in part influenced by Rudolf Otto, Gerardus van der Leeuw, Nae Ionescu and the writings of the Traditionalist School ( René Guénon and Julius Evola ).
One of Eliade's noted contributions in this respect was the 1932 Soliloquii (" Soliloquies "), which explored existential philosophy.
In Ellwood's view, Eliade's nostalgia was only enhanced by his exile from Romania: " In later years Eliade felt about his own Romanian past as did primal folk about mythic time.
Anthropologist Alice Kehoe is highly critical of Eliade's work on Shamanism, namely because he was not an anthropologist but a historian.
The notion was in turn linked to Eliade's own thoughts on transcendence, and in particular his idea that, once " camouflaged " in life or history, miracles become " unrecognizable ".
" Şantier was also noted for its portrayal of drug addiction and intoxication with opium, both of which could have referred to Eliade's actual travel experience.
Eliade's short story Şarpele (" The Snake ") was described by George Călinescu as " hermetic ".
Writing for the Spanish journal La Vanguardia, commentator Sergio Vila-Sanjuán described the first volume of Eliade's Autobiography ( covering the years 1907 to 1937 ) as " a great book ", while noting that the other main volume was " more conventional and insincere.
The same passages led philosopher and journalist Cătălin Avramescu to argue that Eliade's behavior was evidence of " megalomania ".
The depolitisation of Eliade after the start of his diplomatic career was also mistrusted by his former close friend Eugène Ionesco, who indicated that, upon the close of World War II, Eliade's personal beliefs as communicated to his friends amounted to " all is over now that Communism has won ".

Eliade's and on
Summarizing Eliade's statements on this subject, Eric Rust writes, " A new religious structure became available.
* Some authors insist on Zalmoxis ' relation with Pythagoras, stating that he has founded a mystical cult ; partly this theory may be found in Eliade's work ;
After completing his primary education at the school on Mântuleasa Street, Eliade attended the Spiru Haret National College in the same class as Arşavir Acterian, Haig Acterian, and Petre Viforeanu ( and several years the senior of Nicolae Steinhardt, who eventually became a close friend of Eliade's ).
Eliade's views at the time focused on innovation — in the summer of 1933, he replied to an anti-modernist critique written by George Călinescu:
For instance, Eliade's The Sacred and the Profane partially builds on Otto's The Idea of the Holy to show how religion emerges from the experience of the sacred, and myths of time and nature.
Eliade's understanding of religion centers on his concept of hierophany ( manifestation of the Sacred )— a concept that includes, but is not limited to, the older and more restrictive concept of theophany ( manifestation of a god ).
French researcher Daniel Dubuisson places doubt on Eliade's scholarship and its scientific character, citing the Romanian academic's alleged refusal to accept the treatment of religions in their historical and cultural context, and proposing that Eliade's notion of hierophany refers to the actual existence of a supernatural level.
Many of Mircea Eliade's literary works, in particular his earliest ones, are noted for their eroticism and their focus on subjective experience.
" A specific aspect of this focus on experience is sexual experimentation — Călinescu notes that Eliade's fiction works tend to depict a male figure " possessing all practicable women in given family ".
Polemically, Călinescu proposed that Mircea Eliade's supposed focus on " aggressive youth " and served to instill his interwar Romanian writers with the idea that they had a common destiny as a generation apart.
One of Eliade's earliest fiction writings, the controversial first-person narrative Isabel şi apele diavolului, focused on the figure of a young and brilliant academic, whose self-declared fear is that of " being common ".
Allan himself stands alongside Eliade's male characters, whose focus is on action, sensation and experience — his chaste contacts with Maitreyi are encouraged by Sen, who hopes for a marriage which is nonetheless abhorred by his would-be European son-in-law.
Paul Cernat notes that Eliade's statement includes an admission that he " counted on support, in order to get back into Romanian life and culture ", and proposes that Eliade may have expected his friend to vouch for him in front of hostile authorities.
In August 1954, when Horia Sima, who led the Iron Guard during its exile, was rejected by a faction inside the movement, Mircea Eliade's name was included on a list of persons who supported the latter — although this may have happened without his consent.
Based on Mircea Eliade's admiration for Gandhi, various other authors assess that Eliade remained committed to nonviolence.
Andrei Oişteanu, who proposed that Eliade's critics were divided into a " maximalist " and a " minimalist " camp ( trying to, respectively, enhance or shadow the impact Legionary ideas had on Eliade ), argued in favor of moderation, and indicated that Eliade's fascism needed to be correlated to the political choices of his generation.

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