“My parents are deeply pious Hindus.”

For me, a lot of the humor comes not from innocence but from characters trying to figure out how to get what they need. I don’t try to be funny, but am relieved when an opportunity comes up for humor.

The babies have old souls and the old souls have to shrink to become little babies.

As a teacher, I can help my students see what is working and not working. I can show them certain solutions.

I tend to think that we are all pretty much alike. We all feel despair. We all have problems with relationships.

For me, a memoir is nonfiction and nonfiction has to be absolutely true.

To me exposition always contains tenderness.

I need to tell the things that are important but which don’t make sense in terms of the narrative, things that would destroy symmetry or narrative pace. This is my personal belief about what it means to write nonfiction.

There are also so many emotional aspects to money – feelings of inadequacy, feelings of security. I am not sure if there needs to be more about money in fiction, but the absence of this aspect can make a story feel somehow frictionless and unreal.

Exposition suggests a great trust in the reader, and this expression of trust makes a book feel tender.

Even within my stories, people hold opposing views.

Certainly the details of our life are unique. Spending time thinking of how I am different from someone else, however, does not tend to be very productive.

The tears loosen their memories so they can slide away. They cry at the life they have lost, and then they cry at everything they’ll forget.

I realized that he was writing about good people doing good things. This did not match my experience of life and so I found my sentences stretching and becoming less plain.

Seven years into writing a novel, I started to lose my mind.

Also, I have to assume that readers are sophisticated enough to know that not every person in a community is the same, and so there are many people who would not force an abortion just because a fetus is female.

It’s easy when you grow up in fear to act out of fear. I don’t want to embrace that fear; I prefer to be kind.

The Dhamma has to sink deeply into the mind so that whatever we do, the mind has always goodness within it. All the ways of making merit are aiming at this. Goodness lies in the right view that is established in the mind.

If you haven’t wept deeply, you haven’t begun to meditate.

Although the Nasser revolution of 1952 was secular, the culture remained deeply religious – but it was a faith of moderation and tolerance.

The Taliban had become deeply unpopular and were actually discarded by the Pashtun population almost as quickly as they were in the north. I don’t see the Taliban coming back in any way.

This one question-‘What do I know for certain?’-is tremendously powerful. When you look deeply into this question, it actually destroys your world. It destroys your whole sense of self, and it’s meant to.

When you rest deeply in the Unknown without trying to escape, your experience becomes very vast. As the experience of the Unknown deepens, your boundaries begin to dissolve. You realize, not just intellectually but on a deep level, that you have no idea who or what you are.

If we look at the world around us, we see that we are conditioned to not listen deeply. Because isn’t that what silence is? It’s a listening, a deep wordless listening.

The more honest and authentic we are, the more deeply we go into the mystery of our own being.