experience—sacred and profane—will be apparent when 
     we come to describe sacred space and the ritual building 
     of the human habitation, or the varieties of the religious 
     experience of time, or the relations of religious man to 
     nature and the world of tools, or the consecration of 
     human life itself, the sacrality with which man’s vital 
     functions (food, sex, work and so on) can be charged. 
     Simply calling to mind what the city or the house, nature, 
     tools, or work have become for modern and nonreligious 
     man will show with the utmost vividness all that 
     distinguishes such a man from a man belonging to any 
     archaic society, or even from a peasant of Christian 
     Europe. For modern consciousness, a physiological act—
     eating, sex and so on—is in some only an organic 
     phenomenon, . . . But for the primitive, such an act is 
     never simply physiological; it is, or can become, a