Undoubtedly, any stability would be impossible if the impulse to change were not repeatedly curbed by what can sometimes be called prudence, sometimes fear, sometimes lack of reflection. To the mind, however, none of this matters: the impulse repeats itself, daydreams follow it thousands of times, and thousands of times they end in anything but action. Buddhism is well aware of the futility and irrationality of these daydreams and this uncontrollable movement. However, the impulse that repeats itself identically, the longing that does not fade and intensifies over time, must mean something. Let it appear and go away as naturally as it came… Very well, very well. Sometimes, however, the experience raises a question; and this, sooner or later, must be answered.
It Is Curious That Some Initiation Rituals…
It is curious that some initiation rituals, especially Eastern ones, represent the death and dissolution of the past, in order to then formalize the transformation of the initiate into a new being. On the one hand, one might question whether something like this is really possible. On the other hand, it is clear that not only is it possible, but in most cases, the ritual does nothing more than formalize something that has already happened. Largely due to 20th-century psychology, childhood is often given exaggerated and undue importance. In truth, it is not uncommon for adults to be unable to remember their childhood, except for a few isolated, vague, and irrelevant moments. For others, childhood means little—despite what some one-note psychologists might say—and represents nothing more than a strange period, with rememberable experiences, but with which they cannot establish identification. There is, however, a day when something happens, an unforgettable day, after which one is no longer the same: sometimes, it is from that day on that one truly begins to live.
It Is Only After a Long Time, and After Witnessing…
It is only after a long time, and after witnessing many breakups and much frustration, that one realizes the truth of the lesson: without the idem velle, idem nolle, friendship does not thrive. And it does not do so for the better, since, over time, without it, it will only get in the way. Before one realizes it, time has been lost, opportunities have been missed, energy has been wasted, and stagnation has set in. Hence, there is no failure more predictable, when time does not align with the old principle, and to notice this is to know that there are forces against which it is not worth fighting. It is undoubtedly better to follow the advice of one’s natural, spontaneous inclination, which, without having to spend a single word, points in the direction toward which the spirit should converge.
Linguistic Decorum and Literary Decorum
Linguistic decorum and literary decorum are different things, although superficially they can be confused. But when analyzed closely, it becomes clear that some authors display a strong manifestation of the former, the latter, both, or neither. And in each specific case, much about the author is revealed by whether or not he possesses them. Taking literature as a whole, which encompasses both good and terrible authors, the most common thing is that a lack of literary decorum is evidence of a lack of culture; however, the same cannot be said for linguistic decorum. What is said and what is represented are two different things, with language being merely an instrument of the latter, which can be employed with greater or lesser intensity, depending on the need and intention. Linguistically, there are impulses that call for extreme expressions; otherwise, a fair representation will not be achieved. But the essence of every work precedes language, and it is only in this essence that the degree of refinement of an author can be measured.