Without poetry, religion becomes obscure, false, and malignant; without philosophy, licentious in all wantonness, and lascivious to the point of self-castration.
Set religion free, and a new humanity will begin.
He who has religion will speak poetry. But philosophy is the tool with which to seek and discover religion.
Religion can emerge in all forms of feeling: here wild anger, there the sweetest pain; here consuming hatred, there the childlike smile of serene humility.
Plato's philosophy is a dignified preface to future religion.
When ideas become gods, consciousness of harmony becomes devotion, humility, and hope.
What do the few existing mystics still do? -- They more or less mold the raw chaos of already existing religion. But only in an isolated, insignificant manner, through feeble attempts. Do it in a grand manner from all aspects with unified efforts, and let us awaken all religions from their graves, newly revivify and form the immortal ones through the omnipotence of art and science.
We do not see God, but everywhere we see something divine; first and most typically in the center of a reasonable man, in the depth of a living human product. You can directly feel and think nature, the universe, but not the Godhead. Only the man among men can poetize and think divinely and live with religion.
If one believes philosophers, then what we call religion is only a deliberately popularized or an instinctively artless philosophy. Poets seem to consider religion rather as a variation of poetry which by misjudging its proper beautiful game takes itself too seriously and one-sidedly. Philosophy, however, admits and recognizes that it can begin and complete itself only with religion. Poetry seeks only to strive for the infinite and despises worldly utility and culture, which are the true antitheses of religion. Eternal peace among artists is thus not far away.
Religion and morals are symmetrically opposed, just like poetry and philosophy.
Poetry and philosophy are, according to how you take them, different spheres, different forms, or factors of religion. Try to really combine both, and you will have nothing but religion.
All thinking of the religious man is etymological, a reduction of all concepts to the original intuition, to the characteristic.
Religion is absolutely unfathomable. Always and everywhere one can dig more deeply into infinities.
Religion is usually nothing but a supplement to or even a substitute for education, and nothing is religious in the strict sense which is not a product of freedom. Thus one can say: The freer, the more religious; and the more education, the less religion.
Every relationship of man to the infinite is religion, namely of a man in the full abundance of his humanity. Whenever a mathematician calculates infinity, that, to be sure, is not religion. Infinity conceived in this abundance is the Godhead.
Only through religion can logic develop into philosophy, only from this source stems that which makes philosophy more than science. And without religion we will have only novels, or the triviality today called belles lettres instead of an eternally rich and infinite poetry.
You wanted to destroy philosophy and poetry in order to make room for religion and morality which you misunderstood: but you wereable to destroy only yourself.
The difference between religion and morality lies simply in the classical division of things into the divine and the human, if one only interprets this correctly.
Separate religion from morality, and you have the true energy for evil within man, the terrible, cruel, devastating, and inhuman principle which naturally lies in his spirit. Here the division of the indivisible punishes itself most awfully.
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