“A non-religious man today ignores what he considers sacred but, in the structure of his consciousness, could not be without the ideas of being and the meaningful. He may consider these purely human aspects of the structure of consciousness. What we see today is that man considers himself to have nothing sacred, no god; but still his life has a meaning, because without it he could not live; he would be in chaos. He looks for being and does not immediately call it being, but meaning or goals; he behaves in his existence as if he had a kind of center. He is going somewhere, he is doing something. We do not see anything religious here; we just see man behaving as a human being. But as a historian of religion, I am not certain that there is nothing religious here…I cannot consider exclusively what that man tells me when he consciously says, ‘I don’t believe in God; I believe in history,’ and so on. For example, I do not think that Jean-Paul Sartre gives all of himself in his philosophy, because I know that Sartre sleeps and dreams and likes music and goes to the theater. And in the theater he gets into a temporal dimension in which he no longer lives his ‘moment historique.’ There he lives in quite another dimension. We live in another dimension when we listen to Bach. Another experience of time is given in drama. We spend two hours at a play, and yet the time represented in the play occupies years and years. We also dream. This is the complete man. I cannot cut this complete man off and believe someone immediately when he consciously says that he is not a religious man. I think that unconsciously, this man still behaves as the ‘homo religiosus,’ has some source of value and meaning, some images, is nourished by his unconscious, by the imaginary universe of the poems he reads, of the plays he sees; he still lives in different universes. I cannot limit his universe to that purely self-conscious, rationalistic universe which he pretends to inhabit, since that universe is not human.”

“There is no remedy against this reversal of the natural order. Man cannot escape from his own achievement. He cannot but adopt the conditions of his own life. No longer in a merely physical universe, man lives in a symbolic universe. Language, myth, art, and religion are parts of this universe. They are the varied threads which weave the symbolic net, the tangled web of human experience. All human progress in thought and experience refines and strengthens this net. No longer can man confront reality immediately; he cannot see it, as it were, face to face. Physical reality seems to recede in proportion as man's symbolic activity advances. Instead of dealing with the things themselves man is in a sense constantly conversing with himself.He has so enveloped himself in linguistic forms, in artistic images, in mythical symbols or religious rites that he cannot see or know anything except by the interposition of this artificial medium. His situation is the same in the theoretical as in the practical sphere. Even here man does not live in a world of hard facts, or according to his immediate needs and desires. He lives rather in the midst of imaginary emotions, in hopes and fears, in illusions and disillusions, in his fantasies and dreams. 'What disturbs and alarms man,' said Epictetus, 'are not the things, but his opinions and fantasies about the things.”

“There were times when [he] allowed himself to see clearly that he would end his working life, that was to say, his conscious thinking life, in this task, that all his thoughts would have been another man's thoughts, all his work another man's work. And then he thought it did not perhaps matter so greatly... It was a pleasant subordination, if he was a subordinate.”

“Indeed, we all know that the man who attentively contemplates a thing, who wants to see it as it is without changing anything, is 'absorbed,' so to speak, by this contemplation -- i.e., by this thing. He forgets himself, he thinks only about the thing being contemplates; he thinks neither about his contemplation, nor -- and even less -- about himself, his "I," his Selbst. The more he is conscious of the thing, the less he is conscious of himself. He may perhaps talk about the thing, but he will never talk about himself; in his discourse, the word 'I' will not occur.For this word to appear, something other than purely passive contemplation, which only reveals Being, must also be present. And this other thing, according to Hegel, is Desire, Begierde....”

“Faith belongs to the human spirit. Faith is faith. Humanity is divided by religion, religion is the divider of humanity. If every human could be removed of their blindfolds and see that faith is in itself faith and that this is something which belongs to each and every human being, then at that time the dividers of religion will suddenly mean nothing and we will all see that we are united by faith in and of itself. There is only one faith and it is called faith. And no man needs to prove to another man that what he believes in exists, because even if it does not exist, his faith is his belief that it is there, that something is there, and that in itself is faith. So I do not need to prove to any man that what I believe in exists or not, there is no such contest between man, my faith breathes in the body of my belief; the fact that I believe is the breath of my faith.”

“Am I sure that there is no mind behind our existence and no mystery anywhere in the universe? I think I am. What joy, what relief there would be, if we could declare so with complete conviction. If that were so I could wish to live for ever. How terrifying and glorious the role of man if, indeed, without guidance and without consolation he must create from his own rituals the meaning for his existence and write the rules whereby he lives.”