We need myths that will identify the individual not with his local group but with the planet.

The happy ending of the fairy tale, the myth, and the divine comedy of the soul, is to be read, not as a contradiction, but as a transcendence of the universal tragedy of man. The objective world remains what it was, but, because of a shift of emphasis within the subject, is beheld as though transformed. Where formerly life and death contended, now enduring being is made manifest-as indifferent to the accidents of time as water boiling in a pot is to the destiny of a bubble, or as the cosmos to the appearance and disappearance of a galaxy of stars.

Myths are stories for our search through the ages for truth, for meaning, for significance. We all need to tell our story and to understand our story. We all need to understand death and to cope with death, and we all need help in our passages from birth to live and then to death. We need for life to signify, to touch the eternal, to understand the mysterious, to find out who we are.

I think that Jean Houston has broken through to a new understanding of the sense and uses of inward-turned contemplation-a n understanding that leaves the Freudian schools of technique and theory far behind. The accent is not on the curing of disease but on the enlargement, rather, of our health.

There's nothing militant about Jesus. I don't read anything like that in any of the gospels. Peter drew his sword and cut off the servant's ear, and Jesus said, "Put back thy sword, Peter." But Peter has had his sword out and at work ever since.

When I was in India I met and conversed briefly with Shri Atmananda Guru of Trivandrum, and the question he gave me to ponder was this: 'Where are you between two thoughts?

Every people is a chosen people in its own mind. And it is rather amusing that their name for themselves usually means mankind.