International Journal of Communication Research 41 Abstract The fascination of the sacred is a feeling generated in the interwar Romanian literature, a picture of the world transfigured ground war after an Eden peace nostalgic era. A historical context perplexing for the human being has caused a return to the sacred, seeking balance and harmony, the metaphor, as a reflection of artistic cognition and that instead of reconfiguring the ruined world. Poetry wars build a literary space and limit the no limited converge at the point where the tragic sense of human existence in the sacred refuge. End facets biblical symbols, oscillating between the sacred and the poetic canon and build a coveted mundane world, modeled on the original. Thus, people are nostalgic return to origins, to the archetypal culture, redefining their existence by reference to the divine pattern, the same type exercises integrated into European culture. In the first decades of last century, social events have made way; in the European culture, to new research directions aimed at finding saving solutions for the spiritual and cultural components of the crisis. Consciousness is obsessively haunted by the feeling of decline; Nietzsche observed the twilight of Gods, while Spengler forecasts an apocalypse of culture, as a result of the adverse effects of industrial civilization. The latter’s book, written in 1914, draws attention to the cause of all Western decadence – atrophy of spiritual creation, induced by the material one. With fury, Spengler notes the nefarious value of rationalism for the collapse of culture, embracing Nietzsche’s conception on its faustic and apollinic aspects. In Spengler’s view, the faustic characterizes the West, while initially represented the relation between equilibrium and irrationality, which ousted itself when “the faustic man became a slave of his work”, considered expressions of civilization. Therefore, the rebellion against THE CRISIS OF THE PROFANE AND THE CONSCIOUSNESS OF THE SACRED IN ROMANIAN INTERWAR LITERATURE Mina-Maria RUSU 1 1. Assoc. Prof., PhD, Dept. of Communication, Public Relations and Journalism, “Apollonia” University of Ia[i Corresponding author: minarusu@gmail.com technique which, in the opinion of the philosopher, “enslaved the human soul” up to assimilation and desensitization. In 1927, Keyserling proposes a solution for saving the cultural decline of the West, by establishing “ecumenical culture”, possible only when “humanity will become religious” 1 . The new art was meant to be the expression of the essence of human life, by imposing a new Renaissance type human ideal. The philosopher proposed a reevaluation of the oriental type of life, tributary to the archetype, and a reconciliation between the east and the west; Speaking of Romanians, which he considered rather of Byzantine origin spiritually, the philosopher believed that “their European mission will be to rise the Byzantine to new life” 2 . The Russian orthodox Nikolai Berdyaev has the same obsession with the destructive effect of technological life has which will reduce the size of spiritual civilization, its religious component. In his A New Middle Ages, the philosopher held that “the car destroyed the entire secular structure of human life, organically linked to the life of nature (...) the culture nourished with sacred symbols dies” 3 . There is but one solution proposed to rescue culture: returning to God. The stigmatization of modern civilization receives a reply from the neothomists, to favored a restoration of the medieval thomistic era, and propose “a return to the originating source of wisdom, after several centuries of metaphysical error” 4 , without the model of eastern spirituality, but by itself. This theory is supported by Henri Massis in Defense de l’Occident, welcomed in Romanian cultural circles of the time, but rejected by Mircea Eliade who could not accept blaming the East. By participating in the First World War, Linguistic Communication