Seeing the “camouflage of the sacred” as material

Contemplation appears to come before action, but contemplation is materially-rooted. Before we experience an idea we have the materially-rooted desire to experience the idea, before pleasure is experienced there is the materially-rooted desire for pleasure, before food gives pleasure there is the materially-rooted desire for food.  Hedonistic philosophy take note, "happiness" and pleasure seem to be only a reaction to deeper materially-rooted needs.

Eliade's term the “camouflage of the sacred” is in reality material, or at least supermaterial. There appears to be no real timeless, material-free, spiritual world of universal ideas, ideas seem based in the material or supermaterial world, even if they seem timeless and nonmaterial.

These perspectives have serious religious and philosophical consequences, but also can effect political philosophy. For example, one difference between conservative Edmund Burke and neoconservative Leo Strauss can be seen in Burke giving precedence to traditions over the idea or definition of traditions, whereas Strauss put the Platonic idea above the object of tradition, which can lead to more easily discounting the protection of various traditions in the world.

We can have roots in the archetypal, the universal, the mythical, and the religious, while affirming the philosophical materialism of sociobiology, which grew out of the Enlightenment. To synthesize as sacred both the living object and the idea of the object can seem paradoxical, but faith, magic, myth, mathematics, science and religion fit together, it is a matter of synthesizing and establishing the real hierarchy of values and morals, by seeing the camouflage of the sacred as material.  This cancels the old structure of duality, or turns it upright.