Take the case of the infinite ocean. There is no limit to its water. Suppose a pot is immersed in it: there is water both inside and outside the pot. The jnani sees that both inside and outside there is nothing but Paramatman. Then what is this pot? It is 'I-consciousness'. Because of the pot the water appears to be divided into two parts; because of the pot you seem to perceive an inside and an outside. One feels that way as long as this pot of 'I' exists. When the 'I' disappears, what is remains. That cannot be described in words.
The two Testaments are interesting, each in its own way. The Old one gives us a picture of these people's Deity as he was before he got religion, the other one gives us a picture of him as he appeared afterward.
You are right in demanding that an artist should take an intelligent attitude to his work, but you confuse two things: solving a problem and stating a problem correctly.
There are two cardinal human sins out of which all others derive, deviate, and dissipate: impatience and lassitude (or perhaps nonchalance). On account of impatience they are driven out of paradise; on account of lassitude or nonchalance they do not return. Perhaps, however, only one main sense of sin is given: impatience. On account of impatience they are driven out, on account of impatience they do not turn back.
Physical elegance comes from the body. This is no superficial matter but rather the way that man found to honour the way he places his two feet on the ground.
Now the soul of man is divided into two parts, one of which has a rational principle in itself, and the other, not having a rational principle in itself, is able to obey such a principle. And we call a man in any way good because he has the virtues of these two parts.
What is a wife and what is a harlot? What is a church and what is a theatre? are they two and not one? Can they exist separate? Are not religion and politics the same thing? Brotherhood is religion. O demonstrations of reason dividing families in cruelty and pride!
In the space of one hundred and seventy-six years the Mississippi has shortened itself two hundred and forty-two miles. Therefore, in the Old Silurian Period the Mississippi River was upward of one million three hundred thousand miles long, seven hundred and forty-two years from now the Mississippi will be only a mile and three-quarters long. There is something fascinating about science. One gets such wholesome returns of conjecture out of such a trifling investment of fact.
It is good to express a thing twice right at the outset and so to give it a right foot and also a left one. Truth can surely stand on one leg, but with two it will be able to walk and get around.
Moral virtue is a mean . . . between two vices, one of excess and the other of defect; . . . it is such a mean because it aims at hitting the middle point in feelings and in actions. This is why it is a hard task to be good, for it is hard to find the middle point in anything.