It strikes me as unfair, and even in bad taste, to select a few of them for boundless admiration, attributing superhuman powers of mind and character to them. This has been my fate, and the contrast between the popular estimate of my powers and achievements and the reality is simply grotesque.

Is Humanism a religion, perhaps, the next great religion? Yes, it must be so characterized, for the word, religion, has become a symbol for answers to that basic interrogation of human life, the human situation, and the nature of things---which every human being, in some degree and in some fashion, makes. What can I expect from life? What kind of universe is it? Is there, as some say, a friendly Providence in control of it? And, if not, what then? The universe of discourse of religion consists of such questions, and the answers relevant to them. Christian theism and Vedantic mysticism are but historic frameworks in relation to which answers have in the past been given to these poignant and persistent queries. But there is nothing sacrosanct and self-certifying about these frameworks. What Humanism represents is the awareness of another framework, more consonant with wider and deeper knowledge about man and his world. The Humanist movement is engaged in formulating answers, with what wisdom it can achieve, to these basic questions. It would be absurd to expect complete novelty in either framework or answers. Many people throughout the ages have had a shrewd suspicion that established beliefs were insecurely based. Humanism at its best represents a growth and a maturing of its perspective...I fear that the orthodox idea of religion is something static and given---once for all. The Humanist thinks of his answers as responsible ones, that is, responsible to the best thought and knowledge on the subjects involved. He [they are] is always ready for honest debate... I want to contrast the perspective of Humanism with that of traditional rationalism...There is no Humanist who does not appreciate with respect and admiration the moving story of the Gospels. Seen as one of the culminations of Judaism in the setting of the Roman Empire, it speaks to us of nobility of soul, human love, pity, and comradeship; and this among everyday people fired by moral and religious leadership of high quality. The heroic and the earthly touch meet, and mingle; and so it has been ever since... What have the intervening centuries made possible? The gradual disentangling of ethical principle and example from both the early framework of belief and the later ecclesiastical development of power and dogma which supervened. But the notes of love and self-sacrifice remain as perennial chords. This also, is greatly human. The older rationalism was on the defensive. And so it expressed itself too often in negative terms: not this; not that; not God; not revelation; not personal immortality. What Humanism signified was a shift from negation to construction. There came a time when naturalism no longer felt on the defensive. Rather, supernaturalism began, it its eyes, to grow dim and fade out despite all the blustering and rationalizations of its advocates.

Ours is but a borrowed existence, freely given us by God, and He keeps us in existence because indeed He wills it so. Ours is but a goodness in which there is so much infirmity and even degradation; there is so much error in our knowledge. This thought, while serving to make us humble, brings home to us by contrast the infinite majesty of God. And then if it is a question of others and no longer of ourselves, if we have suffered disillusionment about our neighbor whom we had believed to be better and wiser, let us remember that he too has suffered disillusionment about us; let us remember that he too is perhaps better than we are, and that whatever is our own as coming from ourselves-our deficiencies and failings—is inferior to everything our neighbor has from God.
This is the foundation of humility in our relations with others. Lastly, we must admit that the disillusionments we ourselves experience, or which others experience through us, in view of the radical imperfection of the creature, are permitted that we may aspire more ardently to a knowledge and love of Him who is the truth and the life, whom we shall some day see as He sees Himself. We shall then understand the meaning of those words of St.Catherine of Siena: “The living, practical knowledge of our own wretchedness and the knowledge of God’s majesty are inseparable in their increase. They are like the lowest and highest points on a circle that is ever expanding.

Scientists are sometimes suspected of arrogance. Carl Sagan commends to us by contrast the humility of the Roman Catholic Church which, as early as 1992, was ready to grant a pardon to Galileo and admit publicly that the Earth does indeed revolve around the Sun. We must hope that this outspoken magnanimity will not cause any offence or hurt to the supreme religious authority of Saudi Arabia, Sheik Abdel-Aziz Ibn Baaz who, according to Sagan, in 1993 issued an edict, or fatwa, declaring that the world is flat. Anyone of the round persuasion does not believe in God and should be punished. Arrogance? Scientists are amateurs in arrogance.

America has begun a spiritual reawakening. Faith and hope are being restored. Americans are turning back to God. Church attendance is up. Audiences for religious books and broadcasts are growing. And I do believe that he has begun to heal our blessed land.

The feeling of it [the mysterium tremendum] may at times come sweeping like a gentle tide, pervading the mind with a tranquil mood of deepest worship. It may pass over into a more set and lasting attitude of the soul, continuing, as it were, thrillingly vibrant and resonant, until at last it dies away and the soul resumes it ‘profane’, non-religious mood of everyday experience. It may burst in sudden eruption up from the depths of the soul with spasms and convulsions, or lead to the strangest excitements, to intoxicated frenzy, to transport, and to ecstasy. It has its wild and demonic forms and can sink to an almost grisly horror and shuddering. It has its crude, barbaric antecedents and early manifestations, and again it may be developed into something beautiful and pure and glorious. It may become the hushed, trembling, and speechless humility of the creature in the presence of—whom or what? In the presence of that which is a mystery inexpressible and above all creatures.

The proof that in the numinous we have to deal with purely a priori cognitive elements is to be reached by introspection and a critical examination of reason such as Kant instituted. We find, that is, involved in the numinous experience, beliefs and feelings qualitatively different from anything that ‘natural’ sense-perception is capable of giving us. They are themselves not perceptions at all, but peculiar interpretations and valuations, at first of perceptual data, and then—at a higher level—of posited objects and entities, which themselves no longer belong to the perceptual world, but are thought of as supplementing and transcending it… The facts of the numinous consciousness point therefore—as likewise do also the ‘pure concepts of the understanding’ of Kant and the ideas and value-judgements of ethics or aesthetics—to a hidden substantive source, from which the religious ideas and feelings are formed, which lies in the mind independently of sense-experience; a ‘pure reason’ in the profoundest sense, which because of the ‘surpassingness’ of its content, must be distinguished from both the pure theoretical and pure practical reason of Kant, as something yet higher or deeper than they.

Coming in, I was denounced as a fraud by all the extreme men of the opposing party, and as an ingrate and a traitor by the same class of men in my own party. Going out, I have the good will, blessings, and approval of the best people of all parties and sections.

The EGO, or territorial-status circuit of the primate brain is a social creation for which one person at a time gets the blame.

It is, I admit, mere imagination; but how often is imagination the mother of truth?

The whole earth was brimming sunshine that morning. She tripped along, the clear sky pouring liquid blue into her soul.

A star looks down at me, / And says: `Here I and you / Stand, each in our degree: / What do you mean to do?'

I do not find in orthodox Christianity one redeeming feature.

We confide in our strength, without boasting of it, we respect that of others, without fearing it.

Faith in all its sheer simplicity! Faith that takes God precisely at His Word! Faith that simply says, "Thank You."

Our task is to build cultural fortresses to protect our emerging nativeness. They must be strong enough to hold at bay the powers of consumerism, the powers of greed and envy and pride. One of the most effective ways for this to come about would be for our universities to assume the awesome responsibility to both validate and educate those who want to be homecomers -- not necessarily to go home but to go someplace and dig in and begin the long search and experiment to become native.

By distancing the word from the plenum of existence, from a holistic context made up mostly of non-verbal elements, writing enforces verbal precision of a sort unavailable in oral cultures. Context always controls the meaning of a word. In oral utterance, the context always includes much more than words, so that less of the total, precise meaning conveyed by the words need rest in the words themselves.

Persons whose world view has been formed by high literacy need to remind themselves that in functionally oral cultures the past is not felt as an itemized terrain, peppered with verifiable and disputed "facts" or bits of information. It is the domain of the ancestors, a resonant source for renewing awareness of present existence, which itself is not an itemized terrain either. Orality knows no lists or charts or figures.

The longer we dwell on our misfortunes, the greater is their power to harm us.

In my view, I am often immensely rich, not in money, but (although just now perhaps not all the time) rich because I have found my metier, something I can devote myself to heart and soul and that gives inspiration and meaning to my life.