Prayer, Purpose, Meaning, the Soul and Albert Einstein
Here is another collection of Einstein quotes about purpose and meaning. Albert Einstein was a man of genius,
philosopher, humanist, pacifist, socialist and Zionist. Because of his scientific fame, his opinions were sought on
every subject. This gave rise to many misunderstandings. Very early, he learned that it didn't help to say that the
theory of relativity had no implications for religion, morality and ethics. Nobody wanted to hear that, and they didn't
understand the physics behind the theory either. They wanted to hear about how to solve the current world crisis, or get
support for their favorite theological or moral theory. Imagine the joy of a politician or minister who could say, "Of
course it is true, even Albert Einstein says so."
Albert Einstein received innumerable letters, many inane, and those who do not get a reply were often
insulted. One such person decided, on the basis that Einstein did not answer her letter, that he must be a communist,
and she duly reported him to the FBI. Sometimes Albert Einstein gave "polite" replies or used various ironical
intellectual shortcuts that could be misunderstood. Einstein did not believe in God, or a god as the term is normally
understood, but he would say, on many occasions, criticizing the indeterminacy of quantum theory:
God does not play dice.
By that, he meant that nature is orderly and maintains causal relationships.
While lecturing at Princeton, in 1931, Albert Einstein was told that a new experiment had upset his theory. But he was
sure of his work."Subtle is the Lord, but malicious he is not," he told Ostwald Veblen. In German, he had said, Raffiniert ist der Herrgott aber boshaft ist er nicht.’ He typically used "the Lord" or God, as a
metaphor for nature and the natural order, but Einstein did not believe in the ordinary conception of a personal or
anthropomorphic deity. Veblen later asked permission to use this quote on the mantle of the fireplace of the common room
of a new mathematics building at Princeton. Einstein was happy to grant permission, and he explained what he meant:
"Nature hides her secret because of her essential loftiness, but not by means of ruse." In the original German, he
wrote, "Die Natur verbirgt ihr Geheimnis durch die Erhabenheit ihres Wesens, aber nicht durch List.”
Albert Einstein on:
Prayer; Purpose in Nature;
The following excerpts are taken from Albert Einstein: The Human Side,
Selected and Edited by Helen Dukas and Banesh Hoffman, Princeton University Press, 1979.
Meaning of Life; the Soul;
a Personal God
A child in the sixth grade in a Sunday School in New York City, with the encouragement of her teacher, wrote to
Einstein in Princeton on 19 January I936 asking him whether scientists pray, and if so what they pray for. Einstein
replied as follows on 24 January 1936:
I have tried to respond to your question as simply as I could. Here is my answer.
Scientific research is based on the idea that everything that takes place is determined by laws of nature, and
therefore this holds for the actions of people. For this reason, a research scientist will hardly be inclined to believe
that events could be influenced by a prayer, i.e. by a wish addressed to a supernatural Being.
However, it must be admitted that our actual knowledge of these laws is only imperfect and fragmentary, so that,
actually, the belief in the existence of basic all-embracing laws in Nature also rests on a sort of faith. All the same
this faith has been largely justified so far by the success of scientific research.
But, on the other hand, every one who is seriously involved in the pursuit of science becomes convinced that a spirit
is manifest in the laws of the Universe -- a spirit vastly superior to that of man, and one in the face of which we with
our modest powers must feel humble. In this way the pursuit of science leads to a religious feeling of a special sort,
which is indeed quite different from the religiosity of someone more naive.
It is worth mentioning that this letter was written a decade after the advent of Heisenberg's prin ciple of
indeterminacy and the probabilistic interpretation of quantum mechanics with its denial of strict determinism.
In 1954 or 1955 Einstein received a letter citing a statement of his and a seemingly contradictory statement by a
noted evolutionist concerning the place of intelligence in the Universe. Here is a translation of the German draft of a
reply. It is not known whether a reply was actually sent:
The misunderstanding here is due to a faulty translation of a German text, in particular the use of the word
"mystical." I have never imputed to Nature a purpose or a goal, or anything that could be understood as anthropomorphic.
What I see in Nature is a magnificent structure that we can comprehend only very imperfectly, and that must fill a
thinking person with a feeling of "humility." This is a genuinely religious feeling that has nothing to do with
The next excerpt is a letter written by Einstein in response to a 19-year-old Rutger's University student, who had
written to Einstein of his despair at seeing no visible purpose to life and no help from religion.
In responding to this poignant cry for help, Einstein offered no easy solace, and this very fact must have
heartened the student and lightened the lonely burden of his doubts. Here is Einstein's response. It was written in
English and sent from Princeton on 3 December 1950, within days of receiving the letter:
I was impressed by the earnestness of your struggle to find a purpose for the life of the individual and of mankind
as a whole. In my opinion there can be no reasonable answer if the question is put this way. If we speak of the purpose
and goal of an action we mean simply the question: which kind of desire should we fulfill by the action or its
consequences or which undesired consequences should be prevented? We can, of course, also speak in a clear way of the
goal of an action from the standpoint of a community to which the individual belongs. In such cases the goal of the
action has also to do at least indirectly with fulfillment of desires of the individuals which constitute a society.
If you ask for the purpose or goal of society as a whole or of an individual taken as a whole the question loses its
meaning. This is, of course, even more so if you ask the purpose or meaning of nature in general. For in those cases it
seems quite arbitrary if not unreasonable to assume somebody whose desires are connected with the happenings.
Nevertheless we all feel that it is indeed very reasonable and important to ask ourselves how we should try to
conduct our lives. The answer is, in my opinion: satisfaction of the desires and needs of all, as far as this can be
achieved, and achievement of harmony and beauty in the human relationships. This presupposes a good deal of conscious
thought and of self-education. It is undeniable that the enlightened Greeks and the old Oriental sages had achieved a
higher level in this all-important field than what is alive in our schools and universities.
From p. 39
On 17 July I953 a woman who was a licensed Baptist pastor sent Einstein in Princeton a warmly appreciative
evangelical letter. Quoting several passages from the scriptures, she asked him whether he had considered the
relationship of his immortal soul to its Creator, and asked whether he felt assurance of ever lasting life with God
after death. It is not known whether a reply was sent, but the letter is in the Einstein Archives, and on it, in
Einstein's hand writing, is the following sentence, written in English:
I do not believe in immortality of the individual, and I consider ethics to be an exclusively human concern with no
superhuman authority behind it.
From p. 40
In Berlin in February 1921 Einstein received from a woman in Vienna a letter imploring him to tell her if he had
formed an opinion as to whether the soul exists and with it personal, individual development after death. There were
other questions of a similar sort. On 5 February 1921 Einstein answered at some length. Here in part is what he said:
The mystical trend of our time, which shows itself particularly in the rampant growth of the so-called Theosophy and
Spiritualism, is for me no more than a symptom of weakness and confusion.
Since our inner experiences consist of reproductions and combinations of sensory impressions, the concept of a soul
without a body seems to me to be empty and devoid of meaning.
On 22 March 1954 a self-made man sent Einstein in Princeton a long handwritten letter-four closely packed pages in
English. The correspondent despaired that there were so few people like Einstein who had the courage to speak out, and
he wondered if it would not be best to return the world to the animals. Saying "I presume you would like to know who I
am," he went on to tell in detail how he had come from Italy to the United States at the age of nine, arriving in bitter
cold weather, as a result of which his sisters died while he barely survived; how after six months of schooling he went
to work at age ten; how at age seventeen he went to Evening School; and so on, so that now he had a regular job as an
experimental machinist, had a spare-time business of his own, and had some patents to his credit. He declared himself an
atheist. He said that real education came from reading books. He cited an article about Einstein's religious beliefs and
expressed doubts as to the article's accuracy. He was irreverent about various aspects of formal religion, speaking
about the millions of people who prayed to God in many languages, and remarking that God must have an enormous clerical
staff to keep track of all their sins. And he ended with a long discussion of the social and political systems of Italy
and the United States that it would take too long to describe here. He also enclosed a check for Einstein to give to
On 24 March 1954 Einstein answered in English as follows:
I get hundreds and hundreds of letters but seldom one so interesting as yours. I believe that your opinions about our
society are quite reasonable.
It was, of course, a lie what you read about my religious convictions, a lie which is being systematically repeated.
I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me
which can be called religious then it is the unbounded admiration for the structure of the world so far as our science
can reveal it.
I have no possibility to bring the money you sent me to the appropriate receiver. I return it therefore in
recognition of your good heart and intention. Your letter shows me also that wisdom is not a product of schooling but of
the lifelong attempt to acquire it.
From p. 66
There is in the Einstein Archives a letter dated 5 August 1927 from a banker in Colorado to Einstein in Berlin.
Since it begins "Several months ago I wrote you as follows," one may assume that Einstein had not yet answered. The
banker remarked that most scientists and the like had given up the idea of God as a bearded, benevolent father figure
surrounded by angels, although many sincere people worship and revere such a God. The question of God had arisen in the
course of a discussion in a literary group, and some of the members decided to ask eminent men to send their views in a
form that would be suitable for publication. He added that some twenty-four Nobel Prize winners had already responded,
and he hoped that Einstein would too. On the letter, Einstein wrote the following in German. It may or may not have been
I cannot conceive of a personal God who would directly influence the actions of individuals, or would directly sit in
judgment on creatures of his own creation. I cannot do this in spite of the fact that mechanistic causality has, to a
certain extent, been placed in doubt by modern science.
My religiosity consists in a humble admiration of the infinitely superior spirit that reveals itself in the little
that we, with our weak and transitory understanding, can comprehend of reality. Morality is of the highest
importance-but for us, not for God.
From pp. 69-70
A Chicago Rabbi, preparing a lecture on "The Religious Implications of the Theory of Relativity," wrote to
Einstein in Princeton in December 1939 to ask some questions on the topic. Einstein replied as follows:
I do not believe that the basic ideas of the theory of relativity can lay claim to a relationship with the religious
sphere that is different from that of scientific knowledge in general. I see this connection in the fact that profound
interrelationships in the objective world can be comprehended through simple logical concepts. To be sure, in the
theory of relativity this is the case in particularly full measure.
The religious feeling engendered by experiencing the logical comprehensibility of profound interrelations is of a
somewhat different sort from the feeling that one usually calls religious. It is more a feeling of awe at the scheme
that is manifested in the material universe. It does not lead us to take the step of fashioning a god-like being in our
own image-a personage who makes demands of us and who takes an interest in us as individuals. There is in this neither a
will nor a goal, nor a must, but only sheer being. For this reason, people of our type see in morality a purely human
matter, albeit the most important in the human sphere.
About Albert Einstein
Albert Einstein - Biography
Albert Einstein and Zionism
Was Albert Einstein a Zionist?
- Yes he certainly was!
Albert Einstein Quotes
God Religion and Albert
Einstein on Prayer and Religion
By Albert Einstein:
Albert Einstein on
Anti-Semitism and the Jews
Albert Einstein: Science and Religion
About Zionism (excerpts)
Albert Einstein & Sigmund Freud: Why War? - 1932 exchange of
letters on the nature of war.
Albert Einstein: Why Socialism?
Albert Einstein: The Electrodynamics of Moving Bodies (Special
- His 1905 paper that did away with the "ether" and explained electromagnetism in a physical conceptualization where
there is no absolute motion.
Albert Einstein: Does the Inertia of a Body Depend on Its
Energy Content? (Mass-Energy Equivalence) - Derivation of a formula equivalent to E=mc2 from special
Albert Einstein: Ether and Relativity theory
- Albert Einstein discuses a new conceptualization of the ether and speculates on the unified field theory (1920)
Albert Einstein: Geometry and Experience
- Albert Einstein explains how to conceptualize non-Euclidean Geometry (1921)
Albert Einstein: Relativity: The Special and General
Theory - An explanation
written by Albert Einstein for general lay persons (1916) - A full-length book.