Chinese citizens have never had the right to really express their opinions; in the constitution it says you can, but in the real world it is more dangerous. In the west people think it's a right they're born with. Here it's a right given by the government, and one that's not really practised.
Pseudo faith always arranges a way out to serve in case God fails it. Real faith knows only one way and gladly allows itself to be stripped of any second way or makeshift substitutes. For true faith, it is either God or total collapse.
We must, if we are to be consistent, and if we re to have a real pedigree herd, mate the best of our men with the best of our women as often as possible, and the inferior men with the inferior women as seldom as possible, and keep only the offspring of the best.
As a toy fruit or a toy elephant reminds one of the real fruit and the living animal, so do the images that are worshipped remind one of the God who is formless and eternal.
In the real world in which we live, you always have to choose between evils. And in choosing between evils, you have to have moral criteria for how to make those choices.
Death is more important than life. Life is just the trivial, just the superficial; death is deeper. Through death you grow to the real life, and through life you only reach death and nothing else.
This is in a real sense the capstone of the initial missions to explore the planets. Pluto, its moons and this part of the solar system are such mysteries that New Horizons will rewrite all of the textbooks.
Yes, I get dry spells. Sometimes I can't turn out a thing for three months. When one of those spells comes on I quit trying to work and go out and see something of life. You can't write a story that's got any life in it by sitting at a writing table and thinking. You've got to get out into the streets, into the crowds, talk with people, and feel the rush and throb of real life-that's the stimulant for a story writer.
I may say that B-love, in a profound but testable sense, creates the partner. It gives him a self-image, it gives him self- acceptance, a feeling of love-worthiness, all of which permit him to grow. It is a real question whether the full development of the human being is possible without it.
She put both her hands on his shoulders and gazed at him long, with a deep look of ecstasy and yet searchingly. She scrutinized his face to make up for the time she had not seen him. She compared, as she did at every interview with him, the image her fancy painted of him (incomparably finer than, and impossible in actual existence) with his real self.
Great ambition, the desire of real superiority, of leading and directing, seems to be altogether peculiar to man, and speech is the great instrument of ambition.
Did Buddha teach that the many was real and the ego unreal, while orthodox Hinduism regards the One as the real, and the many as unreal?" the Swami was asked. "Yes", answered the Swami. "And what Ramakrishna Paramahamsa and I have added to this is, that the Many and the One are the same Reality, perceived by the same mind at different times and in different attitudes.
I never drew a picture of anything that was before me but always from fancy, a sure sign of the absence of artistic eyesight; and I illustrated my lack of real feeling for art by a very early speech: 'Mama,' said I, 'I have drawed a man. Shall I draw his soul now?