1,224 Belief Quotes

If science proves some belief of Buddhism wrong, then Buddhism will have to change. In my view, science and Buddhism share a search for the truth and for understanding reality. By learning from science about aspects of reality where its understanding may be more advanced, I believe that Buddhism enriches its own worldview.

Be not afraid of life. Believe that life is worth living, and your belief will help create the fact.

It would be easier for the Devil to go to church and cross himself with holy water than for these people to comprehend the ideas which are accepted facts to us today.

Some believe all that parents, tutors, and kindred believe. They take their principles by inheritance, and defend them as they would their estates, because they are born heirs to them.

I do not want to found anything on the incomprehensible. I want to know whether I can live with what I know and with that alone.

Any religion or philosophy which is not based on a respect for life is not a true religion or philosophy.

Faith which refuses to face indisputable facts is but little faith. Truth is always gain, however hard it is to accommodate ourselves to it. To linger in any kind of untruth proves to be a departure from the straight way of faith.

Only when an ideal of peace is born in the minds of the peoples will the institutions set up to maintain this peace effectively fulfill the function expected of them.

In this book it is spoken of the Sephiroth and the Paths; of Spirits and Conjurations; of Gods, Spheres, Planes, and many other things which may or may not exist. It is immaterial whether these exist or not. By doing certain things certain results will follow; students are most earnestly warned against attributing objective reality or philosophic validity to any of them.

I admit that my visions can never mean to other men as much as they do to me. I do not regret this. All I ask is that my results should convince seekers after truth that there is beyond doubt something worth while seeking, attainable by methods more or less like mine. I do not want to father a flock, to be the fetish of fools and fanatics, or the founder of a faith whose followers are content to echo my opinions. I want each man to cut his own way through the jungle.

Both now and for always, I intend to hold fast to my belief in the hidden strength of the human spirit.

When you fuse Christianity with power, it isn't long before Christians start imposing the cross on others rather than taking it up for themselves.

Will you tell them about that far off and mythical land And how a child to the virgin came? Will you tell them that the reason why we murdered Everything upon the surface of the world Is so we can stand right up and say we did it in his name?

The tolerant liberal suddenly becomes very intolerant when their official religion is challenged.

People who cease to believe in God or goodness altogether still believe in the devil. I don't know why. No, I do indeed know why. Evil is always possible. And goodness is eternally difficult.

Men who cannot believe in the mystery of our Saviour's redemption can believe that spirits from the dead have visited them in a stranger's parlour, because they see a table shake and do not know how it is shaken; because they hear a rapping on a board, and cannot see the instrument that raps it; because they are touched in the dark, and do not know the hand that touches them.

Men create gods after their own image, not only with regard to their form but with regard to their mode of life.

One possible reason that I don't believe in fate is that I wasn't fated to.

I believe the stars can affect human lives, particularly by providing employment for thousands of astrologers.

You know, my faith is one that admits some doubt.

People are said to believe in God, or to disbelieve in Adam and Eve. But in such cases what is believed or disbelieved is that there is an entity answering a certain description. This, which can be believed or disbelieved is quite different from the actual entity (if any) which does answer the description. Thus the matter of belief is, in all cases, different in kind from the matter of sensation or presentation, and error is in no way analogous to hallucination. A hallucination is a fact, not an error; what is erroneous is a judgment based upon it.

Man is a credulous animal, and must believe something; in the absence of good grounds for belief, he will be satisfied with bad ones.

I would never die for my beliefs because I might be wrong.

I've lost my faith in science.

People almost invariably arrive at their beliefs not on the basis of proof but on the basis of what they find attractive.

I do benefits for all religions - I'd hate to blow the hereafter on a technicality.

My music will go on forever. Maybe it's a fool say that, but when me know facts me can say facts. My music will go on forever.

I read a book lately by Nietzsche and he says religion is just to dull the senses of the people. I agree.

I can't help believing that these things that come from the subconscious mind have a sort of truth to them. It may not be a scientific truth, but it's psychological truth.

There's always a way. Where there's a will there is a way. You have to believe.

Faith makes it possible to achieve that which man's mind can conceive and believe.

There are lots of guys around the world that are lazy. They have big fat guts. They talk about chi power and things they can do, but don't believe it.

Belief: 'Few things are so firmly believed as those we can least disprove. All men desire knowledge, but many only believe what they desire. Deep-rooted beliefs are one of the many consequences of intellect, and also of ignorance; and telling one from the other is sometimes impossible.'

I feel most deeply that this whole question of Creation is too profound for human intellect. A dog might as well speculate on the mind of Newton! Let each man hope and believe what he can.

I don't believe in God because I don't believe in Mother Goose.

Bernard always had a few prayers in the hall and some whiskey afterwards as he was rarther pious but Mr Salteena was not very adicted to prayers so he marched up to bed.

I believe in God, although I live very happily with atheists... It is very important not to mistake hemlock for parsley; but not at all so to believe or not in God.

If you believe you can,you probably can.If you believe you won't,you most assuredly won't.Belief is the ignition switch that gets you off the launching pad.

It is true that that may hold in these things, which is the general root of superstition; namely, that men observe when things hit, and not when they miss; and commit to memory the one, and forget and pass over the other.

Kings are not born: they are made by universal hallucination.

The reason they call it the American Dream is because you have to be asleep to believe it.

One cannot really be Catholic & grown-up.

What the eye see and the ears hear, the mind believes. (1920)

'To take life,' went on the old man in a voice which, though charged with strong emotion, seemed to be speaking to itself, 'was the chief mark of the insensate barbarism still prevailing in those days. It sprang from that most irreligious fetish, the belief in the permanence of the individual ego after death. From the worship of that fetish had come all the sorrows of the human race. ... They did not stop to love each other in this life; they were so sure they had all eternity to do it in. The doctrine was an invention to enable men to act like dogs with clear consciences. Love could never come to full fruition till it was destroyed.'

Every age is fed on illusions, lest men should renounce life early and the human race come to an end.

'Just the place for a Snark! I have said it twice: That alone should encourage the crew. Just the place for a Snark! I have said it thrice: What I tell you three times is true.'

Even If I am a minority of one, truth is still the truth.

If abortion is not wrong, nothing is wrong.

Why are they so stupid? Not to know the truth when they hear it? This is how humans are: we question all our beliefs, except the ones we really believe, and those we never think to question.

Everything possible to be believed is an image of the truth.

Men suffer all their life long, under the foolish superstition that they can be cheated. But it is as impossible for a man to be cheated by any one but himself, as for a thing to be and not to be at the same time.

A belief is a lever that, once pulled, moves almost everything else in a person's life.[2]

Beliefs are scarcely more private than actions are, for every belief is a fount of action in potentia.[2]

We can no longer ignore the fact that billions of our neighbors believe in the metaphysics of martyrdom, or in the literal truth of the book of Revelation, or any of the other fantastical notions that have lurked in the minds of the faithful for millennia-because our neighbors are now armed with chemical, biological, and nuclear weapons.[2]

Superstition is our great enemy, but bigotry is worse.

When I reached intellectual maturity, and began to ask myself whether I was an atheist, a theist or a pantheist, a materialist or an idealist, a Christian or a freethinker, I found that the more I learned and reflected, the less ready was the answer. The one thing on which most of these good people were agreed was the one thing in which I differed from them. They were quite sure they had attained a certain 'gnosis' - had more or less successfully, solved the problem of existence; while I was quite sure that I had not, and had a pretty strong conviction that the problem was insoluble.

I took thought, and invented what I conceived to be the appropriate title of 'agnostic.' It came into my head as suggestively antithetic to the 'gnostic' of Church history, who professed to know so much about the very things of which I was ignorant. To my great satisfaction the term took.

It is between fifty and sixty years since I read it, and I then considered it merely the ravings of a maniac, no more worthy nor capable of explanation than the incoherences of our own nightly dreams. : what has no meaning admits no explanation.

A sense of humor, properly developed, is superior to any religion so far devised.

God is in me or else is not at all (does not exist).

God is not dead - he is merely unemployed...

My business is to get the world saved. If this involves the standing still of the looms and the shutting up of the factories and the staying of the sailing ships, let them all stand still. When we have got everybody converted, they can go on again.

But the trouble with deep belief is that it costs something. And there is something inside me, some selfish beast of a subtle thing that doesn't like the truth at all because it carries responsiblity, and if I actually believe these things I have to do something about them.

The more a man is imbued with the ordered regularity of all events the firmer becomes his conviction that there is no room left by the side of this ordered regularity for causes of a different nature. For him neither the rule of human nor the rule of divine will exists as an independent cause of natural events. To be sure, the doctrine of a personal God interfering with natural events could never be refuted, in the real sense, by science, for this doctrine can always take refuge in those domains in which scientific knowledge has not yet been able to set foot. But I am persuaded that such behavior on the part of the representatives of religion would not only be unworthy but also fatal. For a doctrine which is able to maintain itself not in clear light but only in the dark, will of necessity lose its effect on mankind, with incalculable harm to human progress. In their struggle for the ethical good, teachers of religion must have the stature to give up the doctrine of a personal God, that is, give up that source of fear and hope which in the past placed such vast power in the hands of priests. In their labors they will have to avail themselves of those forces which are capable of cultivating the Good, the True, and the Beautiful in humanity itself. This is, to be sure, a more difficult but an incomparably more worthy task.

I have read your Manuscript with some Attention. By the Arguments it contains against the Doctrine of a particular Providence, tho' you allow a general Providence, you strike at the Foundation of all Religion: For without the Belief of a Providence that takes Cognizance of, guards and guides and may favour particular Persons, there is no Motive to Worship a Deity, to fear its Displeasure, or to pray for its Protection. I will not enter into any Discussion of your Principles, tho' you seem to desire it; At present I shall only give you my Opinion that tho' your Reasonings are subtle, and may prevail with some Readers, you will not succeed so as to change the general Sentiments of Mankind on that Subject, and the Consequence of printing this Piece will be a great deal of Odium drawn upon your self, Mischief to you and no Benefit to others. He that spits against the Wind, spits in his own Face. But were you to succeed, do you imagine any Good would be done by it? You yourself may find it easy to live a virtuous Life without the Assistance afforded by Religion; you having a clear Perception of the Advantages of Virtue and the Disadvantages of Vice, and possessing a Strength of Resolution sufficient to enable you to resist common Temptations. But think how great a Proportion of Mankind consists of weak and ignorant Men and Women, and of inexperienc'd and inconsiderate Youth of both Sexes, who have need of the Motives of Religion to restrain them from Vice, to support their Virtue, and retain them in the Practice of it till it becomes habitual, which is the great Point for its Security; And perhaps you are indebted to her originally that is to your Religious Education, for the Habits of Virtue upon which you now justly value yourself. You might easily display your excellent Talents of reasoning on a less hazardous Subject, and thereby obtain Rank with our most distinguish'd Authors. For among us, it is not necessary, as among the Hottentots that a Youth to be receiv'd into the Company of Men, should prove his Manhood by beating his Mother. I would advise you therefore not to attempt unchaining the Tyger, but to burn this Piece before it is seen by any other Person, whereby you will save yourself a great deal of Mortification from the Enemies it may raise against you, and perhaps a good deal of Regret and Repentance. If Men are so wicked as we now see them with Religion what would they be if without it?

An atheist, like a Christian, holds that we can know whether or not there is a God. The Christian holds that we can know there is a God; the atheist, that we can know there is not. The Agnostic suspends judgment, saying that there are not sufficient grounds either for affirmation or for denial. At the same time, an Agnostic may hold that the existence of God, though not impossible, is very improbable; he may even hold it so improbable that it is not worth considering in practice. In that case, he is not far removed from atheism. His attitude may be that which a careful philosopher would have towards the gods of ancient Greece. If I were asked to prove that Zeus and Poseidon and Hera and the rest of the Olympians do not exist, I should be at a loss to find conclusive arguments. An Agnostic may think the Christian God as improbable as the Olympians; in that case, he is, for practical purposes, at one with the atheists.

I have been called arrogant myself in my time, and hope to earn the title again, but to claim that I am privy to the secrets of the universe and its creator - that's beyond my conceit. I therefore have no choice but to find something suspect even in the humblest believer. Even the most humane and compassionate of the monotheisms and polytheisms are complicit in this quiet and irrational authoritarianism: they proclaim us, in Fulke Greville's unforgettable line, 'Created sick - Commanded to be well.' And there are totalitarian insinuations to back this up if its appeal should fail. Christians, for example, declare me redeemed by a human sacrifice that occurred thousands of years before I was born. I didn't ask for it, and would willingly have foregone it, but there it is: I'm claimed and saved whether I wish it or not. And if I refuse the unsolicited gift? Well, there are still some vague mutterings about an eternity of torment for my ingratitude. That is somewhat worse than a Big Brother state, because there could be no hope of its eventually passing away. In any case, I find something repulsive about the idea of vicarious redemption. I would not throw my numberless sins onto a scapegoat and expect them to pass from me; we rightly sneer at the barbaric societies that practice this unpleasantness in its literal form. There's no moral value in the vicarious gesture anyway. As Thomas Paine pointed out, you may if you wish take on a another man's debt, or even to take his place in prison. That would be self-sacrificing. But you may not assume his actual crimes as if they were your own; for one thing you did not commit them and might have died rather than do so; for another this impossible action would rob him of individual responsibility. So the whole apparatus of absolution and forgiveness strikes me as positively immoral, while the concept of revealed truth degrades the concept of free intelligence by purportedly relieving us of the hard task of working out the ethical principles for ourselves. You can see the same immorality or amorality in the Christian view of guilt and punishment. There are only two texts, both of them extreme and mutually contradictory. The Old Testament injunction is the one to exact an eye for an eye and a tooth for a tooth (it occurs in a passage of perfectly demented detail about the exact rules governing mutual ox-goring; you should look it up in its context [Exodus 21]). The second is from the Gospels and says that only those without sin should cast the first stone. The first is a moral basis for capital punishment and other barbarities; the second is so relativistic and 'nonjudgmental' that it would not allow the prosecution of Charles Manson. Our few notions of justice have had to evolve despite these absurd codes of ultra vindictiveness and ultracompassion. Judaism has some advantages over Christianity in that, for example, it does not proselytise - except among Jews - and it does not make the cretinous mistake of saying that the Messiah has already made his appearance. However, along with Islam and Christianity, it does insist that some turgid and contradictory and sometimes evil and mad texts, obviously written by fairly unexceptional humans, are in fact the word of god. I think that the indispensable condition of any intellectual liberty is the realisation that there is no such thing.

I am an agnostic as to the question of God. I think that it is impossible for the human mind to believe in an object or thing unless it can form a mental picture of such object or thing. Since man ceased to worship openly an anthropomorphic God and talked vaguely and not intelligently about some force in the universe, higher than man, that is responsible for the existence of man and the universe, he cannot be said to believe in God. One cannot believe in a force excepting as a force that pervades matter and is not an individual entity. To believe in a thing, an image of the thing must be stamped on the mind. If one is asked if he believes in such an animal as a camel, there immediately arises in his mind an image of the camel. This image has come from experience or knowledge of the animal gathered in some way or other. No such image comes, or can come, with the idea of a God who is described as a force.

I decided to look around for something else to worship, something I could really count on. And immediately, I thought of the sun. Happened like that: overnight I became a sun-worshipper. Well, not overnight, you can't see the sun at night. But first thing the next morning. Several reasons: first of all, I can see the sun, okay? Yeah, unlike some other gods I could mention, I can actually see the sun. I'm big on that. If I can see something - I don't know, kind of helps the credibility along, you know? So every day I can see the sun, as it gives me everything I need: heat, light, food, flowers in the park, reflections on the lake - an occasional skin cancer, but hey. At least there are no crucifixions, and we're not setting people on fire simply because they don't agree with us. Sun worship is fairly simple. There's no mystery, no miracles, no pageantry, no one asks for money, there are no songs to learn, and we don't have a special building where we all gather once a week to compare clothing. And the best thing about the sun, it never tells me I'm unworthy. Doesn't tell me I'm a bad person who needs to be saved. Hasn't said an unkind word; treats me fine. So, I worship the sun. But I don't pray to the sun. Know why? I wouldn't presume on our friendship. It's not polite. : You know who I pray to? Joe Pesci.

I rarely believe anything, because at the time of believing I am not really there to believe. ~ Ch. 3

Counting is the religion of this generation it is its hope and its salvation. ~ Ch. 3

Explanations are clear but since no one to whom a thing is explained can connect the explanations with what is really clear, therefore clear explanations are not clear. Now this is a simple thing that anybody who has ever argued or quarreled knows perfectly well is a simple thing, only when they read it they do not understand it because they do not see that understanding and believing are not the same thing. ~ Ch. 4

I'd like to clarify my comments about religious people being weak-minded. I didn't mean all religious people. I don't have any problem with the vast majority of religious folks. I count myself among them, more or less. But I believe because it makes sense to me, not because I think it can be proven. There are lots of people out there who think they know the truth about God and religion, but does anybody really know for sure? That's why the founding fathers built freedom of religious belief into the structure of this nation, so that everybody could make up their minds for themselves. But I do have a problem with the people who think they have some right to try to impose their beliefs on others. I hate what the fundamentalist fanatics are doing to our country. It seems as though, if everybody doesn't accept their version of reality, that somehow invalidates it for them. Everybody must believe the same things they do. That's what I find weak and destructive.

I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. If you first understand that, then you will see how impossible it is to organize a belief. A belief is purely an individual matter, and you cannot and must not organize it. If you do, it becomes dead, crystallized; it becomes a creed, a sect, a religion, to be imposed on others. This is what everyone throughout the world is attempting to do. Truth is narrowed down and made a plaything for those who are weak, for those who are only momentarily discontented. Truth cannot be brought down, rather the individual must make the effort to ascend to it. You cannot bring the mountain-top to the valley. If you would attain to the mountain-top you must pass through the valley, climb the steeps, unafraid of the dangerous precipices.

The core of Krishnamurti's teaching is contained in the statement he made in 1929 when he said: 'Truth is a pathless land'. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, not through any philosophic knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection. Man has built in himself images as a fence of security - religious, political, personal. These manifest as symbols, ideas, beliefs. The burden of these images dominates man's thinking, his relationships and his daily life. These images are the causes of our problems for they divide man from man. His perception of life is shaped by the concepts already established in his mind. The content of his consciousness is his entire existence. This content is common to all humanity. The individuality is the name, the form and superficial culture he acquires from tradition and environment. The uniqueness of man does not lie in the superficial but in complete freedom from the content of his consciousness, which is common to all mankind. So he is not an individual. Freedom is not a reaction; freedom is not a choice. It is man's pretence that because he has choice he is free. Freedom is pure observation without direction, without fear of punishment and reward. Freedom is without motive; freedom is not at the end of the evolution of man but lies in the first step of his existence. In observation one begins to discover the lack of freedom. Freedom is found in the choiceless awareness of our daily existence and activity. Thought is time. Thought is born of experience and knowledge which are inseparable from time and the past. Time is the psychological enemy of man. Our action is based on knowledge and therefore time, so man is always a slave to the past. Thought is ever-limited and so we live in constant conflict and struggle. There is no psychological evolution. When man becomes aware of the movement of his own thoughts he will see the division between the thinker and thought, the observer and the observed, the experiencer and the experience. He will discover that this division is an illusion. Then only is there pure observation which is insight without any shadow of the past or of time. This timeless insight brings about a deep radical mutation in the mind. Total negation is the essence of the positive. When there is negation of all those things that thought has brought about psychologically, only then is there love, which is compassion and intelligence.

If an exchange between two parties is voluntary, it will not take place unless both believe they will benefit from it. Most economic fallacies derive from the neglect of this simple insight, from the tendency to assume that there is a fixed pie, that one party can only gain at the expense of another

Bean was tired of talking about this. She looked so happy when she talked about god, but he hadn't figured it out yet, what god even was. It was like, she wanted to give god credit for every good thing, but when it was bad, then she didn't mention god or had some reason why it was a good thing after all

I don't know a soul who doesn't maintain two separate lists of doctrines - the ones that they believe that they believe; and the ones that they actually try to live by. (Shadow of the Hegemon) Spoken by Sister Carlotta

Knowledge is just opinion that you trust enough to act upon. -Children of the Mind

Well aware that the opinions and belief of men depend not on their own will, but follow involuntarily the evidence proposed to their minds; that Almighty God hath created the mind free, and manifested his supreme will that free it shall remain by making it altogether insusceptible of restraint; that all attempts to influence it by temporal punishments, or burthens, or by civil incapacitations, tend only to beget habits of hypocrisy and meanness, and are a departure from the plan of the holy author of our religion, who being lord both of body and mind, yet choose not to propagate it by coercions on either, as was in his Almighty power to do, but to exalt it by its influence on reason alone; that the impious presumption of legislature and ruler, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men, have assumed dominion over the faith of others, setting up their own opinions and modes of thinking as the only true and infallible, and as such endeavoring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time: That to compel a man to furnish contributions of money for the propagation of opinions which he disbelieves and abhors, is sinful and tyrannical; : that our civil rights have no dependence on our religious opinions, any more than our opinions in physics or geometry; and therefore the proscribing any citizen as unworthy the public confidence by laying upon him an incapacity of being called to offices of trust or emolument, unless he profess or renounce this or that religions opinion, is depriving him injudiciously of those privileges and advantages to which, in common with his fellow-citizens, he has a natural right; that it tends also to corrupt the principles of that very religion it is meant to encourage, by bribing with a monopoly of worldly honours and emolumerits, those who will externally profess and conform to it; that though indeed these are criminals who do not withstand such temptation, yet neither are those innocent who lay the bait in their way; that the opinions of men are not the object of civil government, nor under its jurisdiction; that to suffer the civil magistrate to intrude his powers into the field of opinion and to restrain the profession or propagation of principles on supposition of their ill tendency is a dangerous fallacy, which at once destroys all religious liberty, : and finally, that truth is great and will prevail if left to herself; that she is the proper and sufficient antagonist to error, and has nothing to fear from the conflict unless by human interposition disarmed of her natural weapons, free argument and debate ; errors ceasing to be dangerous when it is permitted freely to contradict them.

Both thought and feeling are determinants of conduct, and the same conduct may be determined either by feeling or by thought. When we survey the whole field of religion, we find a great variety in the thoughts that have prevailed there; but the feelings on the one hand and the conduct on the other are almost always the same, for Stoic, Christian, and Buddhist saints are practically indistinguishable in their lives. The theories which Religion generates, being thus variable, are secondary; and if you wish to grasp her essence, you must look to the feelings and the conduct as being the more constant elements. It is between these two elements that the short circuit exists on which she carries on her principal business, while the ideas and symbols and other institutions form loop-lines which may be perfections and improvements, and may even some day all be united into one harmonious system, but which are not to be regarded as organs with an indispensable function, necessary at all times for religious life to go on. This seems to me the first conclusion which we are entitled to draw from the phenomena we have passed in review.

Religion must be considered vindicated in a certain way from the attacks of her critics. It would seem that she cannot be a mere anachronism and survival, but must exert a permanent function, whether she be with or without intellectual content, and whether, if she have any, it be true or false. We must next pass beyond the point of view of merely subjective utility, and make inquiry into the intellectual content itself. First, is there, under all the discrepancies of the creeds, a common nucleus to which they bear their testimony unanimously? And second, ought we to consider the testimony true? I will take up the first question first, and answer it immediately in the affirmative. The warring gods and formulas of the various religions do indeed cancel each other, but there is a certain uniform deliverance in which religions all appear to meet. It consists of two parts: - 1. An uneasiness; and 2. Its solution. 1. The uneasiness, reduced to its simplest terms, is a sense that there is something wrong about us as we naturally stand. 2. The solution is a sense that we are saved from the wrongness by making proper connection with the higher powers.

You I admire as being more, - much more - a man, and more believer too, than half the canting orthodox.

My true religion is Kindness.

The house of delusions is cheap to build, but draughty to live in, and ready at any instant to fall.

The main thing that I learned about conspiracy theory is that conspiracy theorists actually believe in a conspiracy because that is more comforting. The truth of the world is that it is chaotic. The truth is, that it is not the Jewish banking conspiracy or the grey aliens or the 12 foot reptiloids from another dimension that are in control. The truth is more frightening, nobody is in control. The world is rudderless.

God is nothing but a dream word, in order to explain the existence of the world.

'When I was a little boy, I believed that if you put a tooth under your pillow, a fairy would come in the night and take away the tooth and leave a dime. Now, I believed in myself more than anything. And, I suppose in a way, that's also believing in God. If there is a God and He made you, then if you believe in yourself, you're also believing in Him. So I think everybody should believe in himself. That doesn't mean you've got to believe in heaven and hell and all that stuff. But it does mean that what you are and what you do is your religion. I can't express myself in easy conversation-the words just don't come out right. But when I get up on stage-well, that's my whole life. That's my religion. My music is electric church music, if by 'church' you mean 'religion', I am electric religion.'

My thought is a tender leaf that sways in every direction and finds pleasure in its swaying. Your thought is an ancient dogma that cannot change you nor can you change it. My thought is new, and it tests me and I test it morn and eve. You have your thought and I have mine.

All men have heard of the Mormon Bible, but few except the 'elect' have seen it, or, at least, taken the trouble to read it. I brought away a copy from Salt Lake. The book is a curiosity to me, it is such a pretentious affair, and yet so 'slow,' so sleepy; such an insipid mess of inspiration. It is chloroform in print. If Joseph Smith composed this book, the act was a miracle - keeping awake while he did it was, at any rate. If he, according to tradition, merely translated it from certain ancient and mysteriously-engraved plates of copper, which he declares he found under a stone in an out-of-the-way locality, the work of translating was equally a miracle, for the same reason.

So, loath to suffer mute. We, peopling the void air, Make Gods to whom to impute The ills we ought to bear.

Respect the gods, without relying on their help.