Whether religion is man-made is a question for philosophers or theologians. But the forms are man-made. They are a human response to something. As a historian of religions, I am interested in those expressions.

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.

The history of religions reaches down and makes contact with that which is essentially human: the relation of man to the sacred. The history of religions can play an extremely important role in the crisis we are living through. The crises of modern man are to a large extent religious ones, insofar as they are an awakening of his awareness to an absence of meaning.

Man makes himself, and he only makes himself completely in proportion as he desacrilizes himself and the world. The sacred is the prime obstacle to his freedom. He will become himself only when he is totally demysticized. He will not be truly free until he has killed the last god.

The primitive magician, the medicine man or shaman is not only a sick man, he is above all, a sick man who has been cured, who has succeeded in curing himself.

Man becomes aware of the Sacred because it manifests itself, shows itself, as something wholly different from the Profane ... In his encounters with the Sacred, man experiences a reality that does not belong to our world yet is encountered in and through objects or events that are part of the world.

In imitating the exemplary acts of a god or of a mythic hero, or simply by recounting their adventures, the man of an archaic society detaches himself from profane time and magically re-enters the Great Time, the sacred time.