I have thrown a book across a room exactly once.
a paperback.
it was the final book of a trilogy, even passages would be blacked out, pages printed to look burned, torn out, water damaged beyondmmediately readability. but every chapter read revealed more of what had been illegible.
the characters fight against their written fates, but every move only advances the inevitable.
inexorably, the end comes and everything burns.
im full on sobbing, ugly crying like you wouldn't believe. I chuck the book.
my name is called from downstairs. my parents. what did they want?
for me to get them a chocolate bar from the kitchen.
time and a place, people.
I still can't bring myself to read the last 100 pages of that book. maybe someday.
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reading oofuri together with my friend, and it’s SUCH A HAPPY EXPERIENCE. i’ve read most of the manga, but my friend is completely new to it, AND IT’S A BLAST.
also: the Tajima-Mihashi and Abe-Mihashi dynamics. Just. IT’S SO AMAZING TO SEE EVERY TIME.
Tajima, who has no trouble understanding Mihashi, LITERALLY THE TEAM’S MIHASHI TRANSLATOR, TajiMiha literally sharing a braincell LIKE 95% OF THE TIME, them being EQUALS AND RESPECTING EACH OTHER AND ONE ANOTHER’S ABILITIES, but not yet a fully working battery, they are fresh as a newborn fawn.
AND IN CONTRAST, Abe fckin Takaya, who WORKS SO HARD TO JUST GET IN THE SAME PAGE WITH MIHASHI, CONSTANTLY WORKING ON HOW TO COMMUNICATE WITH MIHASHI, soing everything in HIS POWER TO MAKE MIHASHI GAIN SOME SELF-CONFIDENCE but in such a way that it constantly relies on Abe, the imbalance THERE, YET SUCH A WELL-WORKING BATTERY, OILED AND PRACTICED-
I’M FCKIN FERAL *GNAWS ON LAPTOP LIKE AN ANIMAL*
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Death is not a punishment. Death doesn’t inherently suggest any moral judgement.
It is only appropriate that Sorey, the 導師, who has already known how to respect life, has to learn and regard this.
In Buddhism, recognizing the inevitability of death is a central element in its teachings. Death cannot be postponed forever, and Buddhists are encouraged to be mindful, to be prepared when the time comes. To seek to prolong life beyond its natural span by recourse to increasingly elaborate technology when no cure or recovery in sight is a denial of the reality of mortality, and would be seen as arising from delusion (moha, 癡) and excessive attachment (taṇhā, 渇愛).
But in the case of a patient who has suffered a long time with a serious illness, the nursing monks may become weary and turn away in despair thinking “when will we ever cure him of this illness?” Here it is legitimate to decline food and medical care if the patient sees that the monks are worn out and his life cannot be prolonged even with intensive care.
—Samantapasadika, volume 2
There are those who need to accept the reality for what it is (that from denying duḥkha—suffering—keeps us from nirvana), then there are those who need to learn to do that. The first know deep down what the reality is like, even if they might try to keep facing away from it; the second need to first recognize the First Noble Truth: All beings experience pain and misery (duḥkha, 苦) during their lifetime.
To be born is suffering, to age is suffering, to get sick is suffering, and so too is death. Meeting with the unpleasant is suffering. Parting from the pleasant is suffering. Not getting what one wants is suffering. In short, the five aggregates of mind and matter that are subject to attachment are suffering.
(Sorey, I believe, is the second one—a major part of his character is that he has to learn from the many repeated meetings and partings. Alisha is too much similar to him, she only affirms him, in a way, and from her, he learns about parting. Rose, on the other hand, challenges his views, opening his eyes up to realities he might have not seen before. Not considered before. His optimism is his virtue, sure, but sometimes he needs to learn that he isn’t that special, Shepherd or not—this world has lived far longer than he is, there are just some things he can’t just suddenly change about the world.)
別離の若者
出会いがあれば別れがある。人生の階段をひとつ登った若者へ。
Lad of Separation
For every meeting there is a parting. A title for young people who’ve learned this lesson in life.
旅は道連れ
別れがあれば出会いもある。共に困難に挑む相棒を得た証。
Reunited Traveler
With parting comes reunions. Proof of partners who have challenged the odds together.
(And, at the end of this, as the final rank of the this series of titles, Sorey becomes the one who attends to death, and I’ve also discussed in detail the Buddhist connotations of this title with regards to Zestiria’s message of “death can be salvation.”)
Kṣānti (忍辱) is a pāramitā (波羅蜜), a noble trait. It means to endure; it is patience, forbearance, and forgiveness. It is not only about enduring external pressure, but also about acknowledging the parts of oneself that one cannot or does not want to see.
...Back to the first part about death.
Death is often usually understood as a consequence of humanity’s fallen and therefore imperfect condition. There is moral evil within human nature, and death, the last stage in the process of human decay, carries an almost repulsive odor about it. Death is a blemish on life, you might think, but the Japanese Buddhist thought, it may even restore lost innocence.
When a fire goes out, the flames die down and the fire is gone for good, but it is not the same as the annihilation of the fire. When a fire was extinguished, it went into a state of latency. Rather than ceasing to exist, it became dormant and, in that state—unbound from any particular fuel—it became diffused throughout the cosmos. It is a fire that doesn’t burn, as odd it may sound. Burning fire was seen as agitated, dependent, and trapped, both clinging and being stuck to its fuel as it burned. To ignite a fire, one had to “seize” it. When fire let go of its fuel, it was “freed,” released from its agitation, dependence, and entrapment—calm and unconfined. Unbinding.
(I would like to bring up again that Zestiria, taking inspirations after both Shinto and Japanese Buddhism, touches upon matters of life and death—the Shinto regards this life as sacred, and the Buddhist regards death as a release from suffering, a gentle way of perceiving death not as unfortunate.)
Yet.
“Living is not the same as not being dead,” Sorey says. Living is not just going through the motions, and everyone deserves the same chance of reaching their own answer, their own conclusion. Even if Heldalf, in the end, is far gone already—not living yet not being dead—Sorey still insists that he will not let Heldalf’s answer be corrupted, even by himself. If he wants to stay the negative to Sorey’s positive until the bitter end, then so be it.
Because to deny others of their answers, of their resolve, is to deny their existence in the first place. If they’re already prepared for the worst, with all their resolve, then who are we to deny them?
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