A good half of the effort of understanding what the Indian philosophers were after - and their subtleties make most of the great European philosophers look like schoolboys.
Now that lilacs are in bloom She has a bowl of lilacs in her room And twists one in her fingers while she talks. "Ah, my friend, you do not know, you do not know What life is, you who hold it in your hands"; (slowly twisting the lilac stalks) "You let it flow from you, you let it flow, And youth is cruel, and has no remorse And smiles at situations which it cannot see." I smile, of course, And go on drinking tea.
I confess . . . that I am not myself very much concerned with the question of influence, or with those publicists who have impressed their names upon the public by catching the morning tide and rowing very vast in the direction in which the current was flowing; but rather that there should always be a few writers preoccupied in penetrating to the core of the matter, in trying to arrive at the truth and to set it forth, without too much hope, without ambition to alter the immediate course of affairs, and without being downcast or defeated when nothing appears to ensue.
A good deal of confusion could be avoided, if we refrained from setting before the group, what can be the aim only of the individual; and before society as a whole, what can be the aim only of the group.
Moving between the legs of tables and of chairs, rising or falling, grasping at kisses and toys, advancing boldly, sudden to take alarm, retreating to the corner of arm and knee, eager to be reassured, taking pleasure in the fragrant brilliance of the Christmas tree.
So far as we are human, what we do must be either evil or good: so far as we do evil or good, we are human: and it is better, in a paradoxical way, to do evil than to do nothing: at least we exist.