“Though the churches, in general, abstained from interfering officially, the scientific activities of the physicists have always been influenced by their private religious views. The latter, of course, were not necessarily identical with the ecclesiastical doctrines, but the philosophical attitudes of the scientists were affected, at least to some extent, by the prevailing religious thought. Kepler, Descartes, Leibniz, and Newton freely acknowledged this influence; it played a part in the principle of least action in the eighteenth century. After this period, in which Kant's philosophy proclaimed the complete independence of scientific understanding and religious belief, not much more about it is found in physical writings. However, this by no means signifies that the investigational urge of later scientists was not intimately connected with their religiosity. The tenet that the scientific experience of truth in any sense is "theoria," i. e., a view of God, might be said sincerely about the best of them. The search for knowledge without regard to its applicability for use has been "an essential trait of man through the centuries, a sign of his higher origin."”

1960, Speech to the Greater Houston Ministerial Association
Context: I believe in an America that is officially neither Catholic, Protestant nor Jewish — where no public official either requests or accepts instructions on public policy from the Pope, the National Council of Churches or any other ecclesiastical source — where no religious body seeks to impose its will directly or indirectly upon the general populace or the public acts of its officials — and where religious liberty is so indivisible that an act against one church is treated as an act against all. For while this year it may be a Catholic against whom the finger of suspicion is pointed, in other years it has been, and may someday be again, a Jew — or a Quaker — or a Unitarian — or a Baptist. It was Virginia's harassment of Baptist preachers, for example, that helped lead to Jefferson's statute of religious freedom. Today I may be the victim- -but tomorrow it may be you — until the whole fabric of our harmonious society is ripped at a time of great national peril.

Source: The Administrative State, 1948, p. 209

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 112.

The Tragic Sense of Life (1913), VI : In the Depths of the Abyss

Writings, The New Racism (1980)

Wording in Ideas and Opinions: Common to all these types is the anthropomorphic character of their conception of God. In general, only individuals of exceptional endowments, and exceptionally high-minded communities, rise to any considerable extent above this level. But there is a third stage of religious experience which belongs to all of them, even though it is rarely found in a pure form: I shall call it cosmic religious feeling. It is very difficult to elucidate this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it. The individual feels the futility of human desires and aims and the sublimity and marvelous order which reveal themselves both in nature and in the world of thought. Individual existence impresses him as a sort of prison and he wants to experience the universe as a single significant whole. The beginnings of cosmic religious feeling already appear at an early stage of development, e.g., in many of the Psalms of David and in some of the Prophets. Buddhism, as we have learned especially from the wonderful writings of Schopenhauer, contains a much stronger element of this. The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.
1930s, Religion and Science (1930)
Context: Common to all these types is the anthropomorphic character of the idea of God. Only exceptionally gifted individuals or especially noble communities rise essentially above this level; in these there is found a third level of religious experience, even if it is seldom found in a pure form. I will call it the cosmic religious sense. This is hard to make clear to those who do not experience it, since it does not involve an anthropomorphic idea of God; the individual feels the vanity of human desires and aims, and the nobility and marvelous order which are revealed in nature and in the world of thought. He feels the individual destiny as an imprisonment and seeks to experience the totality of existence as a unity full of significance. Indications of this cosmic religious sense can be found even on earlier levels of development—for example, in the Psalms of David and in the Prophets. The cosmic element is much stronger in Buddhism, as, in particular, Schopenhauer's magnificent essays have shown us. The religious geniuses of all times have been distinguished by this cosmic religious sense, which recognizes neither dogmas nor God made in man's image. Consequently there cannot be a church whose chief doctrines are based on the cosmic religious experience. It comes about, therefore, that we find precisely among the heretics of all ages men who were inspired by this highest religious experience; often they appeared to their contemporaries as atheists, but sometimes also as saints. Viewed from this angle, men like Democritus, Francis of Assisi, and Spinoza are near to one another.

Ends and Means (1937)

Religion and Natural Science (1937)

Alain Danielou in: Virtue, Success, Pleasure, and Liberation: The Four Aims of Life in the Tradition of Ancient India https://books.google.co.in/books?id=IMSngEmfdS0C&pg=PA17, Inner Traditions / Bear & Co, 1 August 1993, p. 17.