It is not tied exclusively to a moral theory and to behaviors in conformity with coercive laws. Perhaps one might assert the sacred by way of denying all that it is not. The reality of the sacred, its truth, is deduced from the falseness of the profane, from its inefficacy. One thinks of health when experiencing illness. It is thanks to creation that we conceive the uncreated.
Essence is immanent in substance.
A traditional conception of sacrality is intimately connected with the knowledge of other levels or worlds, which are experienced as real, and are not outside man as if they constituted other physical worlds or places, but are found at the core of his consciousness, by which he can perceive them, since they present themselves as identical with himself, as if they were his authentic being, the Universal Being that is his origin and destiny, and from which all men and things emanate, to return to Him indefinitely. This change, this return to Universal Being, is the man's task as administrator of creation. And rite and symbol are the vehicles employed in traditional societies for building a bridge between the fleeting and the permanent, between ignorance and knowledge. All of the culture of the traditional person, translated into everyday rites and daily symbols, is but a continuous memorial, in gesture and mind, of the invisible plane, of the sacrality of the world, and a constant offering of thanks and reverence to the deity, to the numina that are perpetually generating us. It is thanks to its cosmogony that such a society can organize and live in freedom and prosperity according to the measure of its opportunities and possess an identity that will translate into its daily activities, its labors, its social, family, and individual occupations, its festivals and games, its social organization, its writing and calendars, its gods, its myths and symbols in sum, into its culture as a gigantic total rite.