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The novelty of our era is that man's deepest experience is no longer with nature. For most practical purposes it no longer relates to it. From the moment of his birth, man lives knowing only an artificial world. The dangers which confront him are in the domain of the artificial. Obligations are imposed not by contact with nature but solely by contact with the group. It is not for reasons of survival in the natural milieu that the group formulates its rules, its structures, and its commands. The reasons are entirely intrinsic. The relations of the group with other groups have become more unremitting and imperious than formerly and in any case more imperious than the relations with nature had been. Nature now is subdued, subjugated, framed, and utilized. No longer is it the threat and the source, the mystery and the intrusion, the face and the darkness of the world-either for the individual or for the group. Hence it is no longer the inciter and the place of the sacred. Man's fundamental experience today is with the technical milieu (technology having ceased to be mediation and having become man's milieu) and with society. That is why the sacred now being elaborated in the individual and in the collective consciousness is tied to society and technique, not to nature. The sacralized reality will have less and less reference to natural images and relation ships. Formerly, when power participated in the sacred it was always in a sacred of nature (having to do with the power of fertility, Lupercalia, destructive powers, and revelatory powers, etc.). It was with reference to nature that the social power was exercised. Today, however, there is no longer any reason to make use of that reference. It simply has no meaning or content. It is the political power in itself which becomes the source and the instigation of the new sacred. Society now becomes the ground and the place of the forces which man discerns or feels as sacred, but it is a society turned technician, because technique has become the life milieu of man.
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