A strong and well-constituted man digests his experiences (deeds and misdeeds all included) just as he digests his meats, even when he has some tough morsels to swallow.
You cannot hide any secret. If the artist succor his flagging spirits by opium or wine, his work will characterize itself as the effect of opium or wine. If you make a picture or a statue, it sets the beholder in that state of mind you had when you made it. If you spend for show, on building, or gardening, or on pictures, or on equipages, it will so appear. We are all physiognomists and penetrators of character, and things themselves are detective.
Surely the test of a novel's characters is that you feel a strong interest in them and their affairs the good to be successful, the bad to suffer failure. Well, in John Ward, you feel no divided interest, no discriminating interest you want them all to land in hell together, and right away.
I'm very interested in compassion - compassion for oneself and others. I write about very complicated characters and experiences and try to do it without judging the character or the action.
I cannot conceive why people will always mix up my own character and opinions with those of the imaginary beings which, as a poet, I have the right and liberty to draw.
I'm not comfortable being around too many people. I don't like being out in public too much. I don't like going to bars. I don't like doing celebrity stuff. So most of the characters I play are people who don't always feel comfortable beyond their small circle of friends.
The fault with all religions like Christianity is that they have one set of rules for all. But Hindu religion is suited to all grades of religious aspiration and progress. It contains all the ideals in their perfect form. For example, the ideal of Shanta or blessedness is to be found in Vasishtha; that of love in Krishna; that of duty in Rama and Sita; and that of intellect in Shukadeva. Study the characters of these and of other ideal men. Adopt one which suits you best.
You do not settle whether an argument is justified by merely showing that it is of some use. The distinction is not between useful and useless experiments but between barbarous and civilized behaviour. Vivisection is a social evil because if it advances human knowledge, it does so at the expense of human character.