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The universe is a thought of God. After this ideal thought-fabric passed out into reality, and the new-born world fulfilled the plan of its Creator—permit me to use this human simile—the first duty of all thinking beings has been to retrace the original design in this great reality; to find the principle in the mechanism, the unity in the compound, the law in the phenomenon, and to pass back from the structure to its primitive foundation. Accordingly to me there is only one appearance in nature—the thinking being. The great compound called the world is only remarkable to me because it is present to shadow forth symbolically the manifold expressions of that being. All in me and out of me is only the hieroglyph of a power which is like to me. The laws of nature are the cyphers which the thinking mind adds on to make itself understandable to intelligence—the alphabet by means of which all spirits communicate with the most perfect Spirit and with one another. Harmony, truth, order, beauty, excellence, give me joy, because they transport me into the active state of their author, of their possessor, because they betray the presence of a rational and feeling Being, and let me perceive my relationship with that Being.
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Letter 4: Theosophy of Julius, Variant portion: "The universe is one of God's thoughts".

 

Friedrich von Schiller

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There is a reality outside the world, that is to say, outside space and time, outside man's mental universe, outside any sphere whatsoever that is accessible to human faculties.
Corresponding to this reality, at the centre of the human heart, is the longing for an absolute good, a longing which is always there and is never appeased by any object in this world.
Another terrestrial manifestation of this reality lies in the absurd and insoluble contradictions which are always the terminus of human thought when it moves exclusively in this world.
Just as the reality of this world is the sole foundation of facts, so that other reality is the sole foundation of good.
That reality is the unique source of all the good that can exist in this world: that is to say, all beauty, all truth, all justice, all legitimacy, all order, and all human behaviour that is mindful of obligations.
Those minds whose attention and love are turned towards that reality are the sole intermediary through which good can descend from there and come among men.
Although it is beyond the reach of any human faculties, man has the power of turning his attention and love towards it.
Nothing can ever justify the assumption that any man, whoever he may be, has been deprived of this power.
It is a power which is only real in this world in so far as it is exercised. The sole condition for exercising it is consent.
This act of consent may be expressed, or it may not be, even tacitly; it may not be clearly conscious, although it has really taken place in the soul. Very often it is verbally expressed although it has not in fact taken place. But whether expressed or not, the one condition suffices: that it shall in fact have taken place.
To anyone who does actually consent to directing his attention and love beyond the world, towards the reality that exists outside the reach of all human faculties, it is given to succeed in doing so. In that case, sooner or later, there descends upon him a part of the good, which shines through him upon all that surrounds him.

 

Simone Weil

 

Nothing must be held sacred. Question everything. God is not great, Jesus is not your lord, you are not disciples of any charismatic prophet. You are all human beings who must make your way through your life by thinking and learning, and you have the job of advancing humanity's knowledge by winnowing out the errors of past generations and finding deeper understanding of reality. You will not find wisdom in rituals and sacraments and dogma, which build only self-satisfied ignorance, but you can find truth by looking at your world with fresh eyes and a questioning mind.

 

PZ Myers

 

The author of human nature impressed it with certain sensitive aptitudes and mental powers, so that apprehension, reflection or understanding could no otherwise be exerted or produced in the compound nature of man, but in the order prescribed by the creator.

 

Ethan Allen

 

My personal theology is described in the Gifford lectures that I gave at Aberdeen in Scotland in 1985, published under the title, Infinite In All Directions. Here is a brief summary of my thinking. The universe shows evidence of the operations of mind on three levels. The first level is elementary physical processes, as we see them when we study atoms in the laboratory. The second level is our direct human experience of our own consciousness. The third level is the universe as a whole. Atoms in the laboratory are weird stuff, behaving like active agents rather than inert substances. They make unpredictable choices between alternative possibilities according to the laws of quantum mechanics. It appears that mind, as manifested by the capacity to make choices, is to some extent inherent in every atom. The universe as a whole is also weird, with laws of nature that make it hospitable to the growth of mind. I do not make any clear distinction between mind and God. God is what mind becomes when it has passed beyond the scale of our comprehension. God may be either a world-soul or a collection of world-souls. So I am thinking that atoms and humans and God may have minds that differ in degree but not in kind. We stand, in a manner of speaking, midway between the unpredictability of atoms and the unpredictability of God. Atoms are small pieces of our mental apparatus, and we are small pieces of God's mental apparatus. Our minds may receive inputs equally from atoms and from God. This view of our place in the cosmos may not be true, but it is compatible with the active nature of atoms as revealed in the experiments of modern physics. I don't say that this personal theology is supported or proved by scientific evidence. I only say that it is consistent with scientific evidence.

 

Freeman Dyson

 

One of my oldest crusades is against the distinction between thought and feeling... which is really the basis of all anti-intellectual views: the heart and the head, thinking and feeling, fantasy and judgment. We have more or less the same bodies, but very different kinds of thoughts. I believe that we think much more with the instruments provided by our culture than we do with our bodies, and hence the much greater diversity of thought in the world. Thinking is a form of feeling; feeling is a form of thinking.

 

Susan Sontag