I want to know God’s thoughts; the rest are details.
Science without religion is lame. Religion without science is blind.
My religion consists of a humble admiration of the illimitable superior spirit who reveals himself in the slight details we are able to perceive with our frail and feeble mind.
The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowledge.
Every one who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the laws of the Universe-a spirit vastly superior to that of man, and one in the face of which we with our modest powers must feel humble.
The scientists’ religious feeling takes the form of a rapturous amazement at the harmony of natural law, which reveals an intelligence of such superiority that, compared with it, all the systematic thinking and acting of human beings is an utterly insignificant reflection.
There is no logical way to the discovery of elemental laws. There is only the way of intuition, which is helped by a feeling for the order lying behind the appearance.
The intuitive mind is a sacred gift and the rational mind is a faithful servant. We have created a society that honors the servant and has forgotten the gift.
The most beautiful thing we can experience is the mysterious; It is the source of all true art and science.
We should take care not to make the intellect our god; it has, of course, powerful muscles, but no personality.
Whoever undertakes to set himself up as a judge of Truth and Knowledge is shipwrecked by the laughter of the Gods.
When the solution is simple, God is answering.
God does not play dice with the universe.
God is subtle but he is not malicious.
A human being is a part of the whole, called by us Universe, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest-a kind of optical delusion of his consciousness. This delusion is a kind of prison, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free from this prison by widening our circle of compassion to embrace all living creatures and the whole nature in its beauty.
Nothing will benefit human health and increase the chances for survival of life on Earth as much as the evolution to a vegetarian diet.
The man who regards his own life and that of his fellow creatures as meaningless is not merely unfortunate but almost disqualified for life.
Peace cannot be kept by force. It can only be achieved by understanding.
Only a life lived for others is a life worth while.
The human mind is not capable of grasping the Universe. We are like a little child entering a huge library. The walls are covered to the ceilings with books in many different tongues. The child knows that someone must have written these books. It does not know who or how. It does not understand the languages in which they are written. But the child notes a definite plan in the arrangement of the books—a mysterious order which it does not comprehend, but only dimly suspects.
The important thing is not to stop questioning. Curiosity has its own reason for existing. One cannot help but be in awe when he contemplates the mysteries of eternity, of life, of the marvelous structure of reality. It is enough if one tries merely to comprehend a little of this mystery every day. Never lose a holy curiosity.
What I see in Nature is a magnificent structure that we can comprehend only very imperfectly, and that must fill a thinking person with a feeling of humility. This is a genuinely religious feeling that has nothing to do with mysticism.
The finest emotion of which we are capable is the mystic emotion. Herein lies the germ of all art and all true science. Anyone to whom this feeling is alien, who is no longer capable of wonderment and lives in a state of fear is a dead man. To know that what is impenatrable for us really exists and manifests itself as the highest wisdom and the most radiant beauty, whose gross forms alone are intelligible to our poor faculties – this knowledge, this feeling … that is the core of the true religious sentiment. In this sense, and in this sense alone, I rank myself amoung profoundly religious men.
The real problem is in the hearts and minds of men. It is easier to denature plutonium than to denature the evil spirit of man.
True religion is real living; living with all one’s soul, with all one’s goodness and righteousness.
Intelligence makes clear to us the interrelationship of means and ends. But mere thinking cannot give us a sense of the ultimate and fundamental ends. To make clear these fundamental ends and valuations and to set them fast in the emotional life of the individual, seems to me precisely the most important function which religion has to form in the social life of man.