in endless space and time everything was developing, perfecting itself, becoming more complex, differentiating, was tantamount to saying nothing. All those are words without any meaning, for in the infinite there is nothing complex, nor simple, nor in front, nor behind, nor better, nor worse.
The main thing was that my personal question, “What am I with my desires?” remained entirely unanswered. And I understood that those sciences were very interesting, very attractive, but that the definiteness and clearness of those sciences were in inverse proportion to their applicability to the questions of life: the less applicable they are to the questions of life, the more definite and clear they are; the more they attempt to give answers to the questions of life, the more they become dim and unattractive. If you turn to that branch of those sciences which attempts to give answers to the questions of life,—to physiology, psychology, biology, sociology,—you come across an appalling scantiness of ideas, the greatest obscurity, an unjustified pretence at solving irrelevant questions, and constant contradictions of one thinker with others and even with himself. If you turn to the branch of knowledge which does not busy itself with the solution of the problems of life, but answers only its special, scientific questions, you are delighted at the power of the human mind, but know in advance that there will be no answers there to the questions of life. These sciences directly ignore the question of life. They say: “We have no answers to what you are and why you live, and we do not busy ourselves with that; but if you want to know the laws of light, of chemical combinations, the laws of the development of organisms, if you want to know the laws of the bodies, their forms, and the relation of numbers and quantities, if you want to know the laws of your mind, we shall give you clear, definite, incontrovertible answers to all that.”
