Pico Iyer
Pico Iyer
Siddharth Pico Raghavan Iyer, known as Pico Iyer, is a British-born essayist and novelist of Indian origin, best known for his travel writing. He is the author of numerous books on crossing cultures including Video Night in Kathmandu, The Lady and the Monk and The Global Soul. An essayist for Time since 1986, he also publishes regularly in Harper's, The New York Review of Books, The New York Times, and many other publications...
NationalityIndian
ProfessionWriter
CountryIndia
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Writing reminds you of how much there is in your life that stands outside your explanations. In that way, it's almost a journey into faith and doubt at once.
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Wherever we are, any time of night or day, our bosses, junk-mailers, our parents can get to us. Sociologists have actually found that in recent years Americans are working fewer hours than 50 years ago, but we feel as if we're working more. We have more and more time-saving devices, but sometimes, it seems, less and less time.
charting define grew home imagine means ourselves running
When we are kids, we imagine that to define ourselves or to find ourselves means charting your own individuality, making your own destiny, and actually running away from your parents and your home and what you grew up with. Of course, as the years go on, we come to find that we become our parents.
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To me, part of the beauty of a comma is that it offers a rest, like one in music: a break that gives the whole piece of music greater shape, deeper harmony. It allows us to catch our breath.
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There are literally Internet rescue camps in China and Korea to deal with children that are addicted. Internet disorder is maybe going to count as a psychiatric disorder in a couple of years.
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The less you struggle with a problem, the more it's likely to solve itself. The less time you spend frantically running around, the more productive you are likely to be.
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One of the happier ironies of recent history is that even as Tibet is being wiped off the map in Tibet itself, here it is in California, in Switzerland, in Japan. All over the world, Tibetan Buddhism is now part of the neighborhood. In 1968, there were two Tibetan Buddhist centers in the West. By 2000, there were 40 in New York alone.
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In Vancouver, in Sydney and in Orange County, we live among fluorescent stores and streets so brightly lit that you can read a book after dark; in other places across our global body, there are blackouts and curfews every night.
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If we want to talk about Gross Natural Product, we have to talk about the King of Bhutan's index of Gross National Happiness, too. Certainly I have found, as many travellers before me, that people in the poorest places are often the readiest to shower me, from an affluent country, with hospitality and kindness.
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In the past, I've visited remote places - North Korea, Ethiopia, Easter Island - partly as a way to visit remote states of mind: remote parts of myself that I wouldn't ordinarily explore.
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I remember many years ago, I asked [Dalai Lama] about exile and he said: "Well, exile is good because it's brought me and my people closer to reality," and reality is almost a shrine before which he sits. Exile brings us up against the wall and forces us to rise to the challenge of the moment.
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I would now put all my heart with the Tibetan people and the Tibetan cause, but not at the expense of the Chinese, and not say that Tibetans are good and Chinese are bad. And in my own life, I hope I would learn to be a little less full of right and wrongs, and a little more able to see everything as a potential right.
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As soon as I began to talk to Dalai Lama, I realized that Chinese and Tibetans from his point of view are mostly the same. And as he pointed out during the recent disturbances, the Chinese are suffering under a tough government much as the Tibetans are.
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What we have to do is act as clearly and with as pure motivation as is possible now, and that will sow the seeds for good action maybe in the twenty-second century.