The skeptic is the least mysterious man in the world, and yet, starting from a certain moment, he no longer belongs to this world.

It is unjust to call imaginary the diseases which are, on the contrary, only too real, since they proceed from our mind, the only regulator of our equilibrium and our health.

To suffer is to produce knowledge.

When you know that every problem is only a false problem, you are dangerously close to salvation.

Skepticism is an exercise in defascination.

What place do we occupy in the "universe"? A point, if that! Why reproach ourselves when we are evidently so insignificant? Once we make this observation, we grow calm at once: henceforth, no more bother, no more frenzy, metaphysical or otherwise. And then that point dilates, swells, substitutes itself for space. And everything begins all over again.

Speech and silence. We feel safer with a madman who talks than with one who cannot open his mouth.

The only subversive mind is the one that questions the obligation to exist; all the others, the anarchist at the top of the list, compromise with the established order.

They ask you for facts, proofs, works, and all you can show them are transformed tears.

We are all deep in a hell each moment of which is a miracle.

To get up in the morning, wash and then wait for some unforeseen variety of dread or depression. I would give the whole universe and all of Shakespeare for a grain of ataraxy.

My faculty for disappointment surpasses understanding. It is what lets me comprehend Buddha, but also what keeps me from following him.

I am enraptured by Hindu philosophy, whose essential endeavor is to surmount the self; and everything I do, everything I think is only myself and the selfs humiliations.

In the fact of being born there is such an absence of necessity that when you think about it a little more than usual, you are left—ignorant how to react—with a foolish grin

The same feeling of not belonging, of futility, wherever I go: I pretend interest in what matters nothing to me, I bestir myself mechanically or out of charity, without ever being caught up, without ever being somewhere. What attracts me is elsewhere, and I don't know where that elsewhere is.

When we are young, we take a certain pleasure in our infirmities. They seem so new, so rich! With age, they no longer surprise us, we know them too well. Now, without anything unexpected in them, they do not deserve to be endured.

I used to ask myself, over a coffin: “What good did it do the occupant to be born?,” I now put the same question about anyone alive.

When people come to me saying they want to kill themselves, I tell them, "What's your rush? You can kill yourself any time you like. So calm down. Suicide is a positive act." And they do calm down.

Each time I fail to think about death, I have the impression of cheating, of deceiving someone in me.

The first thinker was, without a doubt, the first man obsessed by why. An unaccustomed mania, not at all contagious: rare indeed are those who suffer from it, who are a prey to questioning, and who can accept no given because they were born in consternation.

To have committed every crime but that of being a father.

Better to be an animal than a man, an insect than an animal, a plant than an insect, and so on. Salvation? Whatever diminishes the kingdom of consciousness and compromises its supremacy.

There was a time when time did not yet exist. ... The rejection of birth is nothing but the nostalgia for this time before time.

What I know at sixty, I knew as well at twenty. Forty years of a long, a superfluous, labor of verification.

Having always lived in fear of being surprised by the worst, I have tried in every circumstance to get a head start, flinging myself into misfortune long before it occurred.

I react like everyone else, even like those I most despise; but I make up for it by deploring every action I commit, good or bad.

As the years pass, the number of those we can communicate with diminishes. When there is no longer anyone to talk to, at last we will be as we were before stooping to a name.

It has been a long time since philosophers have read men's souls. It is not their task, we are told. Perhaps. But we must not be surprised if they no longer matter much to us.

To claim you are more detached, more alien to everything than anyone, and to be merely a fanatic of indifference!

I have never taken myself for a being. A non-citizen, a marginal type, a nothing who exists only by the excess, by the superabundance of his nothingness.

For a long time — always, in fact — I have known that life here on earth is not what I needed and that I wasn't able to deal with it; for this reason and for this reason alone, I have acquired a touch of spiritual pride, so that my existence seems to me the degradation and the erosion of a psalm.

I am for the most part so convinced that everything is lacking in basis, consequence, justification, that if someone dared to contradict me, even the man I most admire, he would seem to me a charlatan or a fool.

If death had only negative aspects, dying would be an unmanageable action.

I get along quite well with someone only when he is at his lowest point and has neither the desire nor the strength to restore his habitual illusions.

At this very moment, I am suffering — as we say in French, j'ai mal. This event, crucial for me, is nonexistent, even inconceivable for anyone else, for everyone else. Except for God, if that word can have a meaning.

For a long while I have lived with the notion that I was the most normal being that ever existed. This notion gave me the taste, even the passion for being unproductive: what was the use of being prized in a world inhabited by madmen, a world mired in mania and stupidity? For whom was one to bother, and to what end? It remains to be seen if I have quite freed myself from this certitude, salvation in the absolute, ruin in the immediate.

Not one moment when I have not been conscious of being outside Paradise.

He detested objective truths, the burden of argument, sustained reasoning. He disliked demonstrating, he wanted to convince no one. Others are a dialectician's invention.

Having destroyed all my connections, burned my bridges, I should feel a certain freedom, and in fact I do. One so intense I am afraid to rejoice in it.

Three in the morning. I realize this second, then this one, then the next: I draw up the balance sheet for each minute. And why all this? Because I was born. It is a special type of sleeplessness that produces the indictment of birth.

Even in childhood I watched the hours flow, independent of any reference, any action, any event, the disjunction of time from what was not itself, its autonomous existence, its special status, its empire, its tyranny. I remember quite clearly that afternoon when, for the first time, confronting the empty universe, I was no more than a passage of moments reluctant to go on playing their proper parts. Time was coming unstuck from being — at my expense.

Everything exists; nothing exists. Either formula affords a like serenity. The man of anxiety, to his misfortune, remains between them, trembling and perplexed, forever at the mercy of a nuance, incapable of gaining a foothold in the security of being or in the absence of being.

The real, the unique misfortune: to see the light of day. A disaster which dates back to aggressiveness, to the seed of expansion and rage within origins, to the tendency to the worst which first shook them up.

I was walking late one night along a tree-lined path; a chestnut fell at my feet. The noise it made as it burst, the resonance it provoked in me, and an upheaval out of all proportion to this insignificant event thrust me into miracle, into the rapture of the definitive, as if there were no more questions — only answers. I was drunk on a thousand unexpected discoveries, none of which I could make use of. This is how I nearly reached the Supreme. But instead I went on with my walk.

I do not forgive myself for being born. It is as if, creeping into this world, I had profaned a mystery, betrayed some momentous pledge, committed a fault of nameless gravity. Yet in a less assured mood, birth seems a calamity I would be miserable not having known.

I know that my birth is fortuitous, a laughable accident, and yet, as soon as I forget myself, I behave as if it were a capital event, indispensable to the progress and equilibrium of the world.

I long to be free — desperately free. Free as the stillborn are free.

Once we reject lyricism, to blacken a page becomes an ordeal: what's the use of writing in order to say exactly what we had to say?

What is that one crucifixion compared to the daily kind any insomniac endures?

Though we may prefer ourselves to the universe, we nonetheless loathe ourselves much more than we suspect. If the wise man is so rare a phenomenon, it is because he seems unshaken by the aversion which, like all beings, he must feel for himself.