Every sacred space implies a hierophany, an irruption of the sacred that results in detaching a territory from the surrounding cosmic milieu and making it qualitatively different.
The sacred reveals absolute reality and at the same time makes orientation possible; hence it founds the world in the sense that it fixes the limits and establishes the order of the world.
For those to whom a stone reveals itself as sacred, its immediate reality is transmuted into supernatural reality. In other words, for those who have a religious experience all nature is capable of revealing itself as cosmic sacrality.
The plain man is familiar with blindness and deafness, and knows from his everyday experience that the look of things is influenced by his senses; but it never occurs to him to regard the whole world as the creation of his senses.
We live in a fantasy world, a world of illusion. The great task in life is to find reality.
Words have no power to impress the mind without the exquisite horror of their reality.
The creation of the world becomes an archetype of every creative human gesture, whatever its plane of reference may be.
When a film is created, it is created in a language, which is not only about words, but also the way that very language encodes our perception of the world, our understanding of it.
Today when we say the West we are already referring to the West and to Russia. We could use the word "modernity" if we exclude Africa, and the Islamic world, and partially China.
When the sacred manifests itself in any hierophany, there is not only a break in the homogeneity of space; there is also revelation of an absolute reality, oposed to the nonreality of the vast surrounding expanse.
Only the misfortune of exile can provide the in-depth understanding and the overview into the realities of the world.
Within the sacred precints the profane is transcended. On the most archaic levels of culture this posibility of transcendence is expressed by various "images of an opening"; here, in the sacred enclosure, communication with gods is made possible; hence there must be a door to the world above, by which the gods cand descend to earth and man can symbolically ascend to heaven.
When deeds and words are in accord, the whole world is transformed.
For the spiritual sense of the Word treats everywhere of the spiritual world, that is, of the state of the church in the heavens, as well as in the earth; hence the Word is spiritual and Divine.
Lovers have a way of using this word, nothing, which implies exactly the opposite.
Believe that with your feelings and your work you are taking part in the greatest; the more strongly you cultivate this belief, the more will reality and the world go forth from it.
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.
Our world is a universe within which the sacred has already manifested itself.
Next to the Word of God, the noble art of music is the greatest treasure in the world.
The outstanding reality is the sacred; for only the sacred is in an absolute fashion, acts effectively, creates things and makes them endure.
The manifestation of the sacred ontologically founds the world.
Poetry is the rhythmical creation of beauty in words.
Any people anywhere, being inclined and having the power, have the right to rise up, and shake off the existing government, and form a new one that suits them better. This is a most valuable - a most sacred right - a right, which we hope and believe, is to liberate the world.
Our normal expectations about reality are created by a social consensus. We are taught how to see and understand the world. The trick of socialization is to convince us that the descriptions we agree upon define the limits of the real world. What we call reality is only one way of seeing the world, a way that is supported by social consensus.
For religious man every world is a sacred world.