"What do you think of Ram Lal?" he asked, when Narain had brought hookahs and sherbet.
"My dear fellow, I have hardly made up my mind what to think. I have not altogether recovered from my astonishment. I confess that there was nothing startling about his manner or his person. He behaved and talked like a well educated native, in utter contrast to the amazing things he said, and to his unprecedented mode of leave-taking. It would have seemed more natural--I would say, more fitting--if he had appeared in the classic dress of an astrologer, surrounded with zodiacs, and blue lights, and black cats. Why do you suppose he wants you to abandon the tiger-hunt?"
"I cannot tell. Perhaps he thinks something may happen to me to prevent my keeping the other engagement. Perhaps he does not approve----" he stopped, as if not wanting to approach the subject of Ram Lal's disapprobation. "I intend, nevertheless, that the expedition come off, and I mean, moreover, to have a very good time, and to kill a tiger if I see one."
"I thought he seemed immensely pleased at your conversion, as he calls it. He said that your newly acquired belief in woman was a step towards a better understanding of life."
"Of the world, he said," answered-Isaacs, correcting me. "There is a great difference between the 'world' and 'life.' The one is a finite, the other an infinite expression. I believe, from what I have learned of Ram Lal, that the ultimate object of the adepts is happiness, only to be attained by wisdom, and I apprehend that by wisdom they mean a knowledge of the world in the broadest sense of the word. The world to them is a great repository of facts, physical and social, of which they propose to acquire a specific knowledge by transcendental methods. If that seems to you a contradiction of terms, I will try and express myself better. If you understand me, I am satisfied. Of course I use transcendental in the sense in which it is applied by Western mathematicians to a mode of reasoning which I very imperfectly comprehend, save that it consists in reaching finite results by an adroit use of the infinite."
"Not a bad definition of transcendental analysis for a man who professes to know nothing about it," said I. "I would not accuse you of a contradiction of terms, either. I have often thought that what some people call the 'philosophy of the nineteenth century,' is nothing after all but the unconscious application of transcendental analysis to the everyday affairs of life. Consider the theories of Darwin, for instance. What are they but an elaborate application of the higher calculus? He differentiates men into protoplasms, and integrates protoplasms into monkeys, and shows the caudal appendage to be the independent variable, a small factor in man, a large factor in monkey. And has not the idea of successive development supplanted the early conception of spontaneous perfection? Take an illustration from India--the new system of competition, which the natives can never understand. Formerly the members of the Civil Service received their warrants by divine authority, so to speak. They were born perfect, as Aphrodite from the foam of the sea; they sprang armed and ready from the head of old John Company as Pallas Athene from the head of Zeus. Now all that is changed; they are selected from a great herd of candidates by methods of extreme exactness, and when they are chosen they represent the final result of infinite probabilities for and against their election. They are all exactly alike; they are a formula for taxation and the administration of justice, and so long as you do not attempt to use the formula for any other purpose, such, for instance, as political negotiation or the censorship of the public press, the equation will probably be amenable to solution."