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.
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.
