I believe that you always have to believe. It's the only way; after all we both believe that we will do this exhibition. But I can't believe in God, as such, he's either too big or too small for me, and always incomprehensible, unbelievable.

Illusion - or rather appearance, semblance - is the theme of my life (could be theme of speech welcoming freshmen to the Academy). All that is, seems, and is visible to us because we perceive it by the reflected light of semblance. Nothing else is visible.

I don't believe in the reality of painting, so I use different styles like clothes: it's a way to disguise myself.

Cage is much more disciplined. He made chance a method and used it in constructive ways; I never did that. Everything here is a little more chaotic.

But it is also untrue that I have nothing specific in mind. As with my landscapes: I see countless landscapes, photograph barely 1 in 100,000, and paint barely 1 in 100 of those that I photograph. I am therefore seeking something quite specific; from this I conclude that I know what I want.

Pictures are the idea in visual or pictorial form; and the idea has to be legible, both in the individual picture and in the collective context - which presupposes, of course, that words are used to convey information about the idea and the context. However, none of this means that pictures function as illustrations of an idea: ultimately, they are the idea. Nor is the verbal formulation of the idea a translation of the visual: it simply bears a certain resemblance to the meaning of the idea. It is an interpretation, literally a reflection.

What attracted me about my mirrors was the idea of having nothing manipulated in them. A piece of bought mirror. Just hung there, without any addition, to operate immediately and directly. Even at the risk of being boring. Mere demonstration. The mirrors, and even more the Panes of Glass, were also certainly directed against Duchamp, against his Large Glass.