God

"Ever since Plato most philosophers have considered it part of their business to produce ‘proofs’ of immortality and the existence of God. They have found fault with the proofs of their predecessors — Saint Thomas rejected Saint Anselm's proofs, and Kant rejected Descartes' — but they have supplied new ones of their own. In order to make their proofs seem valid, they have had to falsify logic, to make mathematics mystical, and to pretend that deep seated prejudices were heaven-sent intuitions."

"I've watched closely and I believe most people who turn from God do so for one of two basic reasons. One, they mistake some aspect of religion as God (like Anton LaVey did). Or two, they are unable to overcome their need to understand what can not be understood. I honestly don't think it's easy to turn from God if we see Him as He really is. Every Satanist I've ever encountered has fallen into one of those two categories. They either have a warped, distorted perception of God, based on what they were taught by some idiot, or they don’t believe in the goodness or even the existence of God because of the injustice of the world. The first is a problem of perception. The second is a problem of pride. Both are hard to get past."

"The ultimate source of our civilization's disease is the spiritual and religious crisis which has overtaken all of us and which each must master for himself. Above all, man is Homo religiosus, and yet we have, for the past century, made the desperate attempt to get along without God, and in the place of God we have set up the cult of man, his profane or even ungodly science and art, his technical achievements, and his State. We may be certain that some day the whole world will come to see, in a blinding flash, what is now clear to only a few, namely, that this desperate attempt has created a situation in which man can have no spiritual and moral life, and this means that he cannot live at all for any length of time, in spite of television and speedways and holiday trips and comfortable apartments. We seem to have proved the existence of God in yet another way: by the practical consequences of His assumed non-existence."

"The influence of Meister Eckhart is stronger today than it has been in hundreds of years. Eckhart met the problems of contingency and omnipotence, creator-and-creature-from-nothing by making God the only reality and the presence or imprint of God upon nothing, the source of reality in the creature. Reality in other words was a hierarchically structured participation of the creature in the creator. From the point of view of the creature this process could be reversed. If creatureliness is real, God becomes the Divine Nothing. God is not, as in scholasticism, the final subject of all predicates. He is being as unpredicable. The existence of the creature, in so far as it exists, is the existence of God, and the creature's experience of God is therefore in the final analysis equally unpredicable. Neither can even be described; both can only be indicated. We can only point at reality, our own or God's. The soul comes to the realization of God by knowledge, not as in the older Christian mysticism by love. Love is the garment of knowledge. The soul first trains itself by systematic unknowing until at last it confronts the only reality, the only knowledge, God manifest in itself. The soul can say nothing about this experience in the sense of defining it. It can only reveal it to others."

"What we know of physical and biological science makes existence of God less probable than the existence of Santa Claus. And the parts of physics that rule out God are not themselves open to much doubt. There is no chance that they will be revised by anything yet to be discovered. To be sure, there will be revolutionary developments in science. Superstring theory may give way to quantum-loop gravity; exceptions to the genetic code may be discovered; some unique function of consciousness may be identified. But there are some things that won't happen. Purposes and designs will never have a role in physics and biology. Perpetual motion machines and other violations of the laws of thermodynamics won't arise, not even if there turns out to be such a thing as cold fusion."

"Proving evolution wouldn’t disprove God unless your god is a book. The Bible is easy to disprove, but that shouldn’t be enough to disprove God. Whether God exists or not, evolution is still an inescapable fact of population genetics and the Bible is still a man-made compilation of falsified fables. Not even the existence of God could change either of these things."

"The tradition in Hinduism is that it is not open to any Hindu, whatever be the name and mental image of the Supreme Being he uses for his devotional exercises, to deny the existence of God that others worship. He can raise the name of his choice to that of the highest, but he can not deny the divinity or the truth of the God of other denominations. The fervor of his own piety just gives predominance to the name and form he gives for his own worship and contemplation, and he treats the other gods as deriving the divinity therefrom. This reduces all controversy to a devotional technique of concentration on a peculiar name and mental form or concrete symbol as representing the supreme being. It makes no difference in the contents of Vedanta to which all devotees equally subscribe… ‘just as all water raining from the skies goes to the ocean, worship of all gods go to Keshava.’"

"If we count the galaxies of the world or we show existence of elementary particles, in an analogous way we probably cannot have evidence for God. But, as a research scientist, I am deeply impressed by the order and the beauty that I find in the cosmos, as well as inside the material things. And as an observer of nature, I cannot help thinking that a greater order exists. The idea that all this is the result of randomness or purely statistical diversity is for me completely unacceptable. There is an Intelligence at a higher level, beyond the existence of the universe itself."

"That anything should exist at all does seem to me a matter for the deepest awe. But whether other people feel this sort of awe, and whether they or I ought to is another question. I think we ought to."

"That biological evolution has an arrow -- the invention of more structurally and informationally complex forms of life -- and that this arrow points toward meaning, isn't, of course, proof of the existence of God. But it's more suggestive of divinity than an alternative world would: a world in which evolution had no direction, or a world with directional evolution but no consciousness. If more scientists appreciated the weirdness of consciousness -- understood that a world with sentience, hence without meaning, is exactly the world that a modern behavioral scientist should expect to exist -- then reality might inspire more awe than it does."

"Giving then to matter all the properties which philosophy knows it has, or all that atheism ascribes to it, and can prove, and even supposing matter to be eternal, it will not account for the system of the universe or of the solar system, because it will not account for motion, and it is motion that preserves it. When, therefore, we discover a circumstance of such immense importance, that without it the universe could not exist, and for which neither matter, nor any, nor all, the properties of matter can account, we are by necessity forced into the rational and comfortable belief of the existence of a cause superior to matter, and that cause man calls, God."

"In default of any other proof, the thumb would convince me of the existence of a God."

"The existence of God cannot be used as any scientific hypothesis: it is something different that transcends science. [...] I would be a terrible theologian if I tried to do an experiment to prove the existence of God, and a terrible scientist if I tried to explain my experimental data by hypothesizing the existence of God. [...] I'm always annoyed when people ask me about my religious opinions in interviews. I don't think they ever ask that of footballers, singers, models, categories for which I have the utmost respect. Interviewers implicitly assume that scientists possess privileged knowledge of God, but this is not true."

"YHWH commanded us to abstain from work on the Sabbath, and to rest, for two purposes; namely, (1) That we might confirm the true theory, that of the Creation, which at once and clearly leads to the theory of the existence of God. (2) That we might remember how kind God had been in freeing us from the burden of the Egyptians - The Sabbath is therefore a double blessing: it gives us correct notions, and also promotes the well-being of our bodies."

"God, if he exists, is hidden. If he exists, men have always been forced to grope for him. And their research does not always have an outcome or a result. Whether positive or negative. One should wonder and be wary of those who claim they have no difficulty believing. Perhaps (as has been said) it is because they have not quite understood what it is about. The despairing human experience is that no divinity peeks out from behind the clouds. Heaven and earth are silent. But, if a god exists, he is not only hidden behind the silence of nature. He also hides behind the reality of the evil of the innocent which seems to accuse him without the possibility of defence; behind the multiplicity of religions. In these, behind the difficulties of the many "sacred writings", including the Bible. If it exists, it is also hidden behind the scandals of the churches; behind the errors and inconsistencies of those precisely who should testify to their existence with life itself. (I understood)"

"The existence of God is attested by everything that appeals to our imagination. And if our eye cannot reach Him it is because He has not permitted our intelligence to go so far."

"Lichtenberg … held something of the following kind: one should neither affirm the existence of God nor deny it. … It is not that he wished to leave certain perspectives open, nor to please everyone. It is rather that he was identifying himself, for his part, with a consciousness of self, of the world, and of others that was “strange” (the word is his) in a sense which is equally well destroyed by the rival explanations."

"The being which has absolute existence, which has never been and will never be without existence, is not in need of an agent...The question, "What is the purpose thereof?" cannot be asked about anything which is not the product of an agent; therefore we cannot ask what is the purpose of the existence of God...For that which is without a beginning, a final cause need not be sought...This must be our belief when we have a correct knowledge of our own self, and comprehend the true nature of everything; we must be content, and not trouble our mind with seeking a certain final cause for things that have none, or have no other final cause but their own existence, which depends on the Will of God, or, if you prefer, on the Divine Wisdom...If the whole earth is infinitely small in comparison with the sphere of the stars, what is man compared with all these created beings? How, then, could any one of us imagine that these things exist for his sake and benefit, and that they are his tools! This is a result of an examination of the corporeal beings: how much more so will be the result of an examination of the Intelligences!"

"You are no doubt aware that the Almighty, desiring to lead us to perfection and to improve our state of society, has revealed to us laws which are to regulate our actions. These laws, however, presuppose an advanced state of intellectual culture. We must first form a conception of the Existence of the Creator according to our capabilities; that is, we must have a knowledge of Metaphysics. But this discipline can only be approached after the study of Physics: for the science of Physics borders on Metaphysics, and must even precede it in the course of our studies, as is clear to all who are familiar with these questions."

"A necessity of my reason constrains me to believe the existence of God, because I can in no other way account for my own existence.… I know that I am. I am either uncaused, or self-caused, or caused by a cause."

"The most surprising and original part of [Lucien Goldmann's] work is, however, the attempt to compare—without assimilating one to another—religious faith and Marxist faith: both have in common the refusal of pure individualism (rationalist or empiricist) and the belief in trans-individual values—God for religion, the human community for socialism. In both cases the faith is based on a wager—the Pascalian wager on the existence of God and the Marxist wager on the liberation of humanity—that presupposes risk, the danger of failure and the hope of success."

"There have been men before ... who got so interested in proving the existence of God that they came to care nothing for God himself... as if the good Lord had nothing to do but to exist. There have been some who were so preoccupied with spreading Christianity that they never gave a thought to Christ."

"We must remember that it's possible to affirm the existence of God with your lips and deny his existence with your life. The most dangerous type of atheism is not theoretical atheism, but practical atheism ... that's the most dangerous type. And the world, even the church, is filled up with people who pay lip service to God and not life service. And there is always a danger that we will make it appear externally that we believe in God when internally we don't. We say with our mouths that we believe in him, but we live with our lives like he never existed. That is the ever-present danger confronting religion. That's a dangerous type of atheism."

"I departed from parental paths significantly and abruptly one Sunday morning when, sitting in the family pew of the Hyde Park United Church and idly twisting a loose button on the cushion beside me, I said to myself, "I do not believe in God." Some months previously... when our minister fell back on St. Anselm's ontological argument to prove the existence of God, he entirely failed to convince me. Quite the contrary, the argument struck me as an abuse of language. Though I duly submitted to the ritual of confirmation... Horton's unconvincing argument had sown doubt in my mind; and for that reason I can assign, on that morning, listening to his more emotional, hortatory rhetoric... the balance tipped, committing me to a secret, personal rejection of the Christian piety my parents held dear."

"The gross materialists do not believe in the existence of God or the demigods. Nor do they believe that different planets are dominated by different demigods. They are creating a great commotion about reaching the closest celestial body, Candraloka, or the Moon, but even after much mechanical research they have only very scanty information of this Moon, and in spite of much false advertisement for selling land on the Moon, the puffed-up scientists or gross materialists cannot live there, and what to speak of reaching the other planets, which they are unable even to count."

"There was a thinker who became a hero by his death; he said that he could demonstrate the existence of God with a single straw."

"“So the temple of Somnath was made to bow towards the Holy Mecca; and as the temple lowered its head and jumped into the sea, you may say that the building first said its prayers and then had a bath… It seemed as if the tongue of the Imperial sword explained the meaning of the text: ‘So he (Abraham) broke them (the idols) into pieces except the chief of them, that haply they may return to it.’ Such a pagan country, the Mecca of the infidels, now became the Medina of Islam. The followers of Abraham now acted as guides in place of the Brahman leaders. The robust-hearted true believers rigorously broke all idols and temples wherever they found them. Owing to the war, ‘takbir,’ and ‘shahadat’ was heard on every side; even the idols by their breaking affirmed the existence of God. In this ancient land of infidelity the call to prayers rose so high that it was heard in Baghdad and Madain (Ctesiphon) while the ‘Ala’ proclamation (Khutba) resounded in the dome of Abraham and over the water of Zamzam… The sword of Islam purified the land as the Sun purifies the earth.”"

"The demonstration of the existence of God is something with which one learnedly and metaphysically occupies oneself only on occasion, but the thought of God forces itself upon a man on every occasion. What is it that such an individuality lacks? Inwardness."

"Historically, Ockham has been cast as the outstanding opponent of Thomas Aquinas (1224–1274): Aquinas perfected the great "medieval synthesis" of faith and reason and was canonized by the Catholic Church; Ockham destroyed the synthesis and was condemned by the Catholic Church. Although it is true that Aquinas and Ockham disagreed on most issues, Aquinas had many other critics, and Ockham did not criticize Aquinas any more than he did others. It is fair enough, however, to say that Ockham was a major force of change at the end of the Middle Ages. He was a courageous man with an uncommonly sharp mind. His philosophy was radical in his day and continues to provide insight into current philosophical debates. The principle of simplicity is the central theme of Ockham's approach, so much so that this principle has come to be known as "Ockham's Razor." Ockham uses the razor to eliminate unnecessary hypotheses. In metaphysics, Ockham champions nominalism, the view that universal essences, such as humanity or whiteness, are nothing more than concepts in the mind. He develops an Aristotelian ontology, admitting only individual substances and qualities. In epistemology, Ockham defends direct realist empiricism, according to which human beings perceive objects through "intuitive cognition," without the help of any innate ideas. These perceptions give rise to all of our abstract concepts and provide knowledge of the world. In logic, Ockham presents a version of supposition theory to support his commitment to mental language. Supposition theory had various purposes in medieval logic, one of which was to explain how words bear meaning. Theologically, Ockham is a fideist, maintaining that belief in God is a matter of faith rather than knowledge. Against the mainstream, he insists that theology is not a science and rejects all the alleged proofs of the existence of God."

"Professor Behe remarkably and unmistakably claims that the plausibility of the argument for ID [Intelligent Design] depends upon the extent to which one believes in the existence of God. As no evidence in the record indicates that any other scientific proposition's validity rests on belief in God, nor is the Court aware of any such scientific propositions, Professor Behe's assertion constitutes substantial evidence that in his view, as is commensurate with other prominent ID leaders, ID is a religious and not a scientific proposition."

"There is no reason why someone who is in doubt about the existence of God should not pray for help and guidance on this topic as in other matters. Some find something comic in the idea of an agnostic praying to a God whose existence he doubts. It is surely no more unreasonable than the act of a man adrift in the ocean, trapped if a cave, or stranded on a mountainside, who cries for help though he may never be heard or fires a signal which may never be seen."

"After having worked in the theory of light and gravitation, he announced, in 1744, a new minimum principle, the Principle of Least Action, from which he claimed he could deduce the behavior of light and masses in motion. The principle asserts that nature always behaves so as to minimize an integral known technically as action, and amounting to the integral of the product of mass, velocity, and distance traversed by a moving object. From this principle he deduced the Newtonian laws of motion. With sometimes suitable and sometimes questionable interpretation of the quantities involved, Maupertuis managed to show that optical phenomena, too, could be deduced from this principle. Hence, to an extent at least, he succeeded in uniting the optics of the eighteenth century and mechanical phenomena. ... Maupertuis advocated his principle for theological reasons. ...He ...proclaimed his principle to be not only a universal law of nature but also the first scientific proof of the existence of God, for it was "so wise a principle as to be worthy only of a Supreme Being."

"It was while most anxious to solve these perplexing problems that we came into contact with certain men, endowed with such mysterious powers and such profound knowledge that we may truly designate them as the sages of the Orient. To Their instructions we lent a ready ear. They showed us that by combining science with religion, the existence of God and immortality of man's spirit may be demonstrated like a problem of Euclid. For the first time we received the assurance that the Oriental philosophy has room for no other faith than an absolute and immovable faith in the omnipotence of man's own immortal self. We were taught that this omnipotence comes from the kinship of man's spirit with the Universal Soul — God!"

"Theological arguments are supposed to provide ‘explanations’ for the existence of God. That means these arguments ought to persuade and make anyone who does not know about God to at least understand that God exists. But unfortunately, this is not the case. Anyone who takes a critical look at the theological arguments would really wonder what those who advanced these explanations had in mind."

"Divine agnosticism, the sort I'm advocating, affirms the existence of God but then acknowledges our human inability to fully grasp his infinite nature."

"This age proclaims the sovereignty of the citizen, and the inviolability of life; it crowns the people, and consecrates man. In art, it possesses all varieties of genius,—writers, orators, poets, historians, publicists, philosophers, painters, sculptors, musicians; majesty, grace, power, force, splendour, colour, form, style; it renews its strength in the real and in the ideal, and bears in its hand the two thunderbolts, the true and the beautiful. In science it accomplishes unheard-of miracles; it makes of cotton salt petre, of steam a horse, of the voltaic battery a workman, of the electric fluid a messenger, of the sun a painter; it waters itself with subterranean streams, pending the time when it shall warm itself with the central fire; it opens upon the two infinites those two windows, the telescope upon the infinitely great, the microscope upon the infinitely little, and it finds stars in the first abyss, and insects in the second, which prove to it the existence of God... It annihilates time, it annihilates space, it annihilates suffering; it writes a letter from Paris to London, and has an answer in ten minutes; it cuts off a man's leg, the man sings and smiles. Conclusion, Part Second, II"

"Then one day, I took my courage in both hands. I first expanded my reading and immersed myself in philosophical and scientific works that called for reflection on the existence of God, such as To End God with the British Richard Dawkins. This book brought me the answers that religion was unable to provide me. Through the work of Darwin, Hawking, and other scientists who have marked humanity, I have discovered that most scholars are atheists. I had come to understand why the work of these scholars was not taught in our schools and universities: simply because those of Dawkins or for example, the theory of evolution of Darwin, go against the primacy of religion on science. ... / ... The Internet has allowed me to discover that the famous miracles of Islam, claimed by the religious and willingly relayed by the press and Islamic satellite television, were just lies. ... / ... Darwin's theory of evolution seemed to me much more convincing than the legend of Adam and Eve."

"When we talk about proof of the existence of God, we must underline that it is not proof of a scientific-experimental nature. Scientific evidence, in the modern sense of the word, is valid only for things perceptible to the senses, since only on these can the instruments of investigation and verification, which science uses, be exercised. Wanting scientific proof of God would mean lowering God to the rank of beings in our world, and therefore already being methodologically wrong about what God is. Science must recognize its limits and its impotence to reach the existence of God: it can neither affirm nor deny this existence. However, the conclusion must not be drawn from this that scientists are incapable of finding, in their scientific studies, valid reasons to admit the existence of God. If science, as such, cannot reach God, the scientist, who possesses intelligence whose object is not limited to sensible things, can discover in the world the reasons for affirming a being that surpasses it. Many scientists have made and are making this discovery."

"Denying the existence of God the Creator is like an artificial intelligent machine doubting the existence of human inventors."

"When we say there is a GOD, we mean that there is an intelligent designing cause of what we see in the world around us, and a being who was himself uncaused."

"Maybe the growth of "God" signifies the existence of God. That is: if history naturally pushes people toward moral improvement, toward moral growth, and their God, as they conceive their God, grows accordingly, becoming morally richer, then maybe this growth is evidence of some higher purpose, and maybe — conceivably — the source of that purpose is worthy of the name divinity."

"He [Spinoza] does not prove the existence of God, existence is God. And if for this reason others would brand him Atheum then I would praise him and call him theissimum and christianissimum. [Original in German: Du erkennst die höchste Realität an, welche der Grund des ganzen Spinozismus ist, worauf alles übrige ruht, woraus alles übrigefliest. Er [Spinoza] beweist nicht das Daseyn Gottes, das Daseyn ist Gott. Und wenn ihn andre deshalb Atheum schelten, so mögte ich ihn theissimum ja christianissimum nennen und preisen.]"

"Existential analytics [the object of the book] decides nothing about the existence of God, about human freedom and the immortality of the soul."

"The current worldview has it that everything is made of matter, and everything can be reduced to the elementary particles of matter, the basic constituents — building blocks — of matter.' And cause arises from the interactions of these basic building blocks or elementary particles; elementary particles make atoms, atoms make molecules, molecules make cells, and cells make brain. But all the way, the ultimate cause is always the interactions between the elementary particles. This is the belief — all cause moves from the elementary particles. This is what we call "upward causation." So in this view, what human beings — you and I think of as our free will does not really exist. It is only an epiphenomenon or secondary phenomenon, secondary to the causal power of matter. And any causal power that we seem to be able to exert on matter is just an illusion. This is the current paradigm. Now, the opposite view is that everything starts with consciousness. That is, consciousness is the ground of all being. In this view, consciousness imposes "downward causation." In other words, our free will is real. When we act in the world we really are acting with causal power. This view does not deny that matter also has causal potency — it does not deny that there is causal power from elementary particles upward, so there is upward causation — but in addition it insists that there is also downward causation. It shows up in our creativity and acts of free will, or when we make moral decisions. In those occasions we are actually witnessing downward causation by consciousness."

"The progenitor of information theory, and perhaps the pivotal figure in the recent history of human thought, was Kurt Gödel, the eccentric Austriac genius and intimate of Einstein who drove determinism from its strongest and most indispensable redoubt; the coherence, consistency, and self-sufficiency of mathematics. Gödel demonstrated that every logical scheme, including mathematics, is dependent upon axioms that it cannot prove and that cannot be reduced to the scheme itself. In an elegant mathematical proof, introduced to the world by the great mathematician and computer scientist John von Neumann in September 1930, Gödel demonstrated that mathematics was intrinsically incomplete. Gödel was reportedly concerned that he might have inadvertently proved the existence of God, a faux pas in his Viennese and Princeton circle. It was one of the famously paranoid Gödel's more reasonable fears."

"Academic scientists of any sort expect to be struck by lightning if they celebrate real creation de novo in the world. One does not expect modern scientists to address creation by God. They have a right to their professional figments such as infinite multiple parallel universes. But it is a strange testimony to our academic life that they also feel it necessary of entrepreneurship to chemistry and cuisine, Romer finally succumbs to the materialist supersition: the idea that human beings and their ideas are ultimately material. Out of the scientistic fog there emerged in the middle of the last century the countervailling ideas if information theory and computer science. The progenitor of information theory, and perhaps the pivotal figure in the recent history of human thought, was Kurt Gödel, the eccentric Austrian genius and intimate of Einstein who drove determinism from its strongest and most indispensable redoubt; the coherence, consistency, and self-sufficiency of mathematics. Gödel demonstrated that every logical scheme, including mathematics, is dependent upon axioms that it cannot prove and that cannot be reduced to the scheme itself. In an elegant mathematical proof, introduced to the world by the great mathematician and computer scientist John von Neumann in September 1930, Gödel demonstrated that mathematics was intrinsically incomplete. Gödel was reportedly concerned that he might have inadvertently proved the existence of God, a faux pas in his Viennese and Princeton circle. It was one of the famously paranoid Gödel's more reasonable fears. As the economist Steven Landsberg, an academic atheist, put it, "Mathematics is the only faith-based science that can prove it.""

"God, I have said, is the fulfiller, or the reality, of the human desires for happiness, perfection, and immortality. From this it may be inferred that to deprive man of God is to tear the heart out of his breast. But I contest the premises from which religion and theology deduce the necessity and existence of God, or of immortality, which is the same thing. I maintain that desires which are fulfilled only in the imagination, or from which the existence of an imaginary being is deduced, are imaginary desires, and not the real desires of the human heart; I maintain that the limitations which the religious imagination annuls in the idea of God or immortality, are necessary determinations of the human essence, which cannot be dissociated from it, and therefore no limitations at all, except precisely in man’s imagination."

"In the religion of absolute Spirit the outward form of God is not made by the human spirit. God Himself is, in accordance with the true Idea, self-consciousness which exists in and for itself, Spirit. He produces Himself of His own act, appears as Being for “Other”; He is, by His own act, the Son; in the assumption of a definite form as the Son, the other part of the process is present, namely, that God loves the Son, posits Himself as identical with Him, yet also as distinct from Him. The assumption of form makes its appearance in the aspect of determinate Being as independent totality, but as a totality which is retained within love; here, for the first time, we have Spirit in and for itself. The self-consciousness of the Son regarding Himself is at the same time His knowledge of the Father; in the Father the Son has knowledge of His own self, of Himself. At our present stage, on the contrary, the determinate existence of God as God is not existence posited by Himself, but by what is Other. Here Spirit has stopped short half way."

"It is beyond my power to induce in you a belief in God. There are certain things which are self proved and certain which are not proved at all. The existence of God is like a geometrical axiom. It may be beyond our heart grasp. I shall not talk of an intellectual grasp. Intellectual attempts are more or less failures, as a rational explanation cannot give you the faith in a living God. For it is a thing beyond the grasp of reason. It transcends reason. There are numerous phenomena from which you can reason out the existence of God, but I shall not insult your intelligence by offering you a rational explanation of that type. I would have you brush aside all rational explanations and begin with a simple childlike faith in God. If I exist, God exists. With me it is a necessity of my being as it is with millions. They may not be able to talk about it, but from their life you can see that it is a part of their life. I am only asking you to restore the belief that has been undermined. In order to do so, you have to unlearn a lot of literature that dazzles your intelligence and throws you off your feet. Start with the faith which is also a token of humility and an admission that we know nothing, that we are less than atoms in this universe. We are less than atoms, I say, because the atom obeys the law of its being, whereas we in the insolence of our ignorance deny the law of nature. But I have no argument to address to those who have no faith."

"According to Descartes, scientists should stay at home and deduce the laws of Nature by pure thought... scientists will need only the rules of logic and knowledge of the existence of God. For four hundred years since Bacon and Descartes... science has raced ahead by following both paths simultaneously. Neither Baconian empiricism nor Cartesian dogmatism has the power to elucidate Nature's secrets by itself, but both together have been amazingly successful. For four hundred years English scientists have tended to be Baconian and French scientists Cartesian. Faraday and Darwin and Rutherford were Baconians; Pascal and Laplace and Poincaré were Cartesians. Newton was at heart a Cartesian, using pure thought... to demolish the Cartesian dogma of vortices. Marie Curie was at heart a Baconian, boiling tons of crude uranium ore to demolish the dogma of the indestructibility of atoms."