“For instance the idea of intuition, imagination, inspiration.... is related in the principle to an invisible world.... when I call these drawings 'The Secret Block' then I try to stress this part of reality as the most important part because spiritual existence is firstly... I find if we are only confronted with this hard part of the world, this already done part of the world, we are not.... related to the whole idea of reality.... the mission of the art is to make visible the whole reality..”

Quote of Mondrian, 1914 from Wikipedia; as cited by Michel Seuphor, in 'Piet Mondrian: Life and Work;Abrams, New York, 1956, p. 117
1910's

This proves that society does not even think that it has a need for such a word. This discloses that society does not think that there are behaviors of wholes unpredicted by the parts. It thinks statistics and probability are all that we need but if “probability” and “statistics” were of any power at all we could not have a stock market or gambling for we would know exactly how things are coming out and no one would bet against the probability.
1960s, Presentation to U.S. Congressional Sub-Committee on World Game (1969)

Source: Chainfire

Draft for a Statement of Human Obligation (1943)
Context: The respect inspired by the link between man and the reality alien to this world can make itself evident to that part of man which belongs to the reality of this world.
The reality of this world is necessity. The part of man which is in this world is the part which is in bondage to necessity and subject to the misery of need.
The one possibility of indirect expression of respect for the human being is offered by men's needs, the needs of the soul and of the body, in this world.

Source: Practical Pictorial Photography, 1898, Clouds. Their use, and practical instructions as to how to photography them, p. 92

The Sacred and the Profane : The Nature of Religion: The Significance of Religious Myth, Symbolism, and Ritual within Life and Culture (1961), translated from the French by William R. Trask, [first published in German as Das Heilige und das Profane (1957)]
Context: Man becomes aware of the sacred because it manifests itself, shows itself, as something wholly different from the profane. To designate the act of manifestation of the sacred, we have proposed the term hierophany. It is a fitting term, because it does not imply anything further; it expresses no more than is implicit in its etymological content, i. e., that something sacred shows itself to us. It could be said that the history of religions — from the most primitive to the most highly developed — is constituted by a great number of hierophanies, by manifestations of sacred realities. From the most elementary hierophany — e. g. manifestation of the sacred in some ordinary object, a stone or a tree — to the supreme hierophany (which, for a Christian, is the incarnation of God in Jesus Christ) there is no solution of continuity. In each case we are confronted by the same mysterious act — the manifestation of something of a wholly different order, a reality that does not belong to our world, in objects that are an integral part of our natural "profane" world.

Kant's Inaugural Dissertation (1770), Section I On The Idea Of A World In General