मिथक की व्याख्या ब्रह्मांडीय संदर्भों में नहीं, बल्कि मानवशास्त्रीय या उससे भी बेहतर, अस्तित्ववादी संदर्भों में की जानी चाहिए।
Myth does not want to be interpreted in cosmological terms but in anthropological terms or, better, in existentialist terms.
Myth does not want to be interpreted in cosmological terms but in anthropological terms or, better, in existentialist terms.
मनुष्य हमेशा सफर में रहता है।
Man is always on the way.
Man is always on the way.
हम बिजली के बल्ब और रेडियो का इस्तेमाल करें, बीमारी के वक्त आधुनिक चिकित्सा और क्लीनिकों की मदद लें और साथ ही न्यू टेस्टामेंट की आत्मीय और जादुई दुनिया में विश्वास भी रखें—यह दोनों चीजें एक साथ संभव नहीं हैं।
We cannot use electric lights and radios and, in the event of illness, avail ourselves of modern medical and clinical means and at the same time believe in the spirit and wonder world of the New Testament.
We cannot use electric lights and radios and, in the event of illness, avail ourselves of modern medical and clinical means and at the same time believe in the spirit and wonder world of the New Testament.
ईसाई जीवन का सार अपना व्यक्तित्व विकसित करने, मानवीय समाज को गढ़ने या किसी तरह दुनिया बदलने में नहीं है, बल्कि दुनिया से मुँह मोड़कर उससे पूरी तरह आज़ाद हो जाने में है।
Christian life is not realized in developing the personality or in shaping human community and somehow changing the world but in turning away from the world and becoming free of it.
Christian life is not realized in developing the personality or in shaping human community and somehow changing the world but in turning away from the world and becoming free of it.
न्यू टेस्टामेंट की पौराणिक कथाओं पर भी सवाल उनकी वस्तुवादी प्रस्तुति के आधार पर नहीं, बल्कि उनमें छिपी अस्तित्व की समझ के आधार पर उठाया जाना चाहिए।
The mythology of the New Testament, also, is not to be questioned with respect to the content of its objectifying representations but with respect to the understanding of existence that expresses itself in them.
The mythology of the New Testament, also, is not to be questioned with respect to the content of its objectifying representations but with respect to the understanding of existence that expresses itself in them.
मिथक की आलोचना करने की प्रेरणा—यानी उसके वस्तुवादी स्वरूप की आलोचना—खुद मिथक के भीतर ही मौजूद है। क्योंकि किसी पारलौकिक शक्ति, जिसके अधीन हम और यह दुनिया दोनों हैं, के बारे में बात करने का उसका असली मक़सद उसकी बातों के वस्तुवादी स्वभाव के कारण ही उलझ और धुंधला जाता है।
The motive for criticizing myth, that is, its objectifying representations, is present in myth itself, insofar as its real intention to talk about a transcendent power to which both we and the world are subject is hampered and obscured by the objectifying character of its assertions.
The motive for criticizing myth, that is, its objectifying representations, is present in myth itself, insofar as its real intention to talk about a transcendent power to which both we and the world are subject is hampered and obscured by the objectifying character of its assertions.
हमारे लिए यह एक अनमोल रहस्य है कि हम खुद अपने लिए एक पहेली बने रहते हैं, कि हम अपने सबसे करीबी इंसान को भी पूरी तरह समझ नहीं पाते और न ही उसे गणित के किसी समीकरण या हिसाब-किताब की समस्या की तरह आंक सकते हैं।
There is something precious in our being mysteries to ourselves, in our being unable ever to see through even the person who is closest to our heart and to reckon with him as though he were a logical proposition or a problem in accounting.
There is something precious in our being mysteries to ourselves, in our being unable ever to see through even the person who is closest to our heart and to reckon with him as though he were a logical proposition or a problem in accounting.