From Studies in Prose and Verse (1908) by Arthur Symons.

A man who goes through a day without some fine emotion has wasted his day, whatever he has gained by it. And it is so easy to go through day after day, busily and agreeably, without ever really living for a single instant. Art begins when a man wishes to immortalise the most vivid moment he has ever lived. Life has already, to one not an artist, become art in that moment. And the making of one’s life into art is after all the first duty and privilege of every man. It is to escape from material reality into whatever form of ecstasy is our own form of spiritual existence.

From Painting in the Far East (1908) by Laurence Binyon.

Flowers, Moon, Snow; these three beauties of earth and air have a peculiar glory and consecration in the art of the Far East. A Japanese friend of mine told me that when he was in Paris he woke one morning to find that snow had fallen in the night. As a matter of course, he took his way to the Bois de Boulogne to admire the beauty of the snow upon the trees. What was his astonishment when, with his friend, another Japanese, he arrived in the Bois, to find it totally solitary and deserted! The two companions paid their vows to beauty in the whiteness and the stillness, and at last beheld in the distance two other figures approaching. They were comforted. “We are not quite alone,” they said to themselves. There were at least two other “just men” in that city of the indifferent and the blind. The figures drew nearer. They also were Japanese! We in Europe are not blind to the beauty of the snow “And the radiant shapes of frost,” but certainly we are far from having that kind of religious feeling which prompts the Japanese to go out and contemplate its freshly fallen splendour. We do not regard it as visible manifestation of beauty, the apparition of a power from the unseen, at whose coming it behoves them to be present. I am not sure that we are not more conscious of the inconveniences of a snowfall than of its loveliness.

From Perseus in the Wind by Freya Stark (1948):

Who does not feel pagan in the spring? That languor, when first the grass blade is folded so that it can hold a shadow; when lakes are soft, the colour of mist and light; when the streams run transparent with liquid notes, their wavelets cold as snowdrops. Cats lie in the sun with the five toes of each paw stretched out, and sleep, like a slow serpent, moves up and down their spine. The notes of birds at evening drop like water falling in water; and the buds, especially beech, have a sharp and bitter smell. The earth is damp, sucking dead leaves down into the furnace of her year, working at growth in warmth and darkness. I hope old age will not deprive me of this repeated visitation of delight in which, with the whole of our planet, we turn ourselves in space towards the sun. While this is happening, the puritan dies in us; there is a soul in inanimate things.

From The Importance of Living, by Lin Yutang (1937):

Thus chastened in spirit, quiet in mind and surrounded by proper company, one is fit to enjoy tea. For tea is invented for quiet company as wine is invented for a noisy party. There is something in the nature of tea that leads us into a world of quiet contemplation of life. It would be as disastrous to drink tea with babies crying around, or with loud-voiced women or politics-talking men, as to pick tea on a rainy or a cloudy day. Picked at early dawn on a clear day, when the morning air on mountain top was clear and thin, and the fragrance of dews was still upon the leaves, tea is still associated with the fragrance and refinement of the magic dew in its enjoyment. With the Taoist insistence upon return to nature, and with its conception that the universe is kept alive by the interplay of the male and female forces, the dew actually stands for the “juice of heaven and earth” when the two principles are united at night, and the idea is current that the dew is a magic food, fine and clear and ethereal, and any man or beast who drinks enough of it stands a good chance of being immortal. De Quincey says quite correctly that tea “will always be the favorite beverage of the intellectual,” but the Chinese seem to go further and associate it with the highminded recluse.

From Oriental Secrets of Graceful Living (1963) by Boye de Mente:

SHINMIRI (Sheen-me-ree)—Another word that is laden with a serene type of sadness is shinmiri. A completely colloquial term known and used by all Japanese, shinmiri refers to a type of atmosphere that is charged with intimate tranquility and sad contentment, and is characteristic of traditional life in Japan. The idea of passing time alone, austerely, while letting one’s mind dwell on nostalgic events of the past, or giving up the hectic life of the city for a quiet, rustic type of existence in some isolated countryside, is not unique to Japan. But no other people crave it like the Japanese. As a result of this craving, the Japanese attempt to create the atmosphere of shinmiri in their surroundings, their music and their literature. Rain is often one of the most important ingredients of a shinmiri atmosphere. An afternoon spent sitting quietly in a Japanese style room that looks out over a garden which is being pelted by a late fall rain is certain to be flooded by a strong sense of shinmiri.