“I wanted to run after him, but remembered that it is ridiculous to run after one's wife's lover
in one's socks; and I did not wish to be ridiculous but terrible.”
“On the rebound one passes into tears and pathos. Maudlin tears. I almost prefer the moments of agony. These are at least clean and honest. But the bath of self-pity, the wallow, the loathsome sticky-sweet pleasure of indulging it--that disgusts me”
“Rivers don’t drink their own waters; trees don’t eat their own fruits. The salt seasons the soup in order to have its purpose fulfilled. Live for others!”
“Those of us who have been true readers all our life seldom fully realise the enormous extension of our being which we owe to authors. We realise it best when we talk with an unliterary friend. He may be full of goodness and good sense but he inhabits a tiny world. In it, we should be suffocated. The man who is contented to be only himself, and therefore less a self, is in prison. My own eyes are not enough for me, I will see through those of others. Reality, even seen through the eyes of many, is not enough. I will see what others have invented…. In reading great literature I become a thousand men and yet remain myself. Like the night sky in the Greek poem, I see with a myriad eyes, but it is still I who see. Here, as in worship, in love, in moral action, and in knowing, I transcend myself; and am never more myself than when I do.”
“If you’ll dare to take your mind off your troubles, get your mind off your own needs and, instead, seek to be a blessing to other people, God will do more for you than you could even ask or think.”
“[T]he devotion required by the Gita is no soft-hearted effusiveness. It certainly is not blind faith. The devotion of the Gita has the least to do with the externals. A devotee may use, if he likes, rosaries, forehead marks, make offerings, but these things are no test of his devotion. He is the devotee who is jealous of none, who is a fount of mercy, who is without egotism, who is selfless, who treats alike cold and heat, happiness and misery, who is ever forgiving, who is always contented, whose resolutions are firm, who has dedicated mind and soul to God, who causes no dread, who is not afraid of others, who is free from exultation, sorrow and fear, who is pure, who is versed in action and yet remains unaffected by it, who renounces all fruit, good or bad, who treats friend and foe alike, who is untouched by respect or disrespect, who is not puffed up by praise, who does not go under when people speak ill of him who loves silence and solitude, who has a disciplined reason. Such devotion is inconsistent with the existence at the same time of strong attachments.
We thus see that to be a real devotee is to realize oneself.”
“That’s where it all starts,” she said. “The Big Man. Then his assistant, or his family, or his friend, or his tribe. It’s the same whether you want a phone, or a visa, or a job. Who are your relatives? Who do you know? If you don’t know somebody, you can forget it. That’s what the Old Man never understood, you see. He came back here thinking that because he was so educated and spoke his proper English and understood his charts and graphs everyone would somehow put him in charge. He forgot what holds everything together here.”
“A silly idea is current that good people do not know what temptation means. This is an obvious lie. Only those who try to resist temptation know how strong it is... A man who gives in to temptation after five minutes simply does not know what it would have been like an hour later. That is why bad people, in one sense, know very little about badness. They have lived a sheltered life by always giving in.”
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