It is not without fear and trembling that a historian of religion approaches the problem of myth. This is not only because of that preliminary embarrassing question: what is intended by myth? It is also because the answers given depend for the most part on the documents selected.

To believe that I could, at twenty-three, sacrifice history and culture for the Absolute was further proof that I had not understood India. My vocation was culture, not sainthood.

The Experience of Sacred Space makes possible the founding of the world: where the sacred Manifests itself in space, the real unveils itself, the world comes into existence.

If we pay no attention to it, time does not exist.

The crude product of nature, the object fashioned by the industry of man, acquire their reality, their identity, only to the extent of their participation in a transcendent reality.

To whatever degree he may have desacralized the world, the man who has made his choice in favor of a profane life never succeeds in completely doing away with religious behavior.

Psychoanalysis justifies its importance by asserting that it forces you to look to and accept reality. But what sort of reality? A reality conditioned by the materialistic and scientific ideology of psychoanalysis, that is, a historical product.