thinking abt how in rex's case, the age-old question of "is it better to have loved and lost, than never to have loved at all?" would for once have the answer of "yes"
cause if he had been trapped on undar before tlm1, he wouldnt have suffered as much as he did
sure, he still would suffer, but he wouldnt have felt abandoned by people he held dear. cause he didnt HAVE anyone to hold dear
you cant feel abandoned and forgotten by people you dont have
but as it stands, in canon he went back to being alone like he'd been his entire life before meeting his friends. only difference is, for the first time it actually stung
so paradoxically if emmet had never met the gang, rex never would've happened - nevermind the fact that he wouldn't go out into space at all, if he DID get trapped on undar through some other means (like how rex was in the original storyboards, when he was still a random guy - the alien attack knocked him off the bricksburg table), he wouldn't have broken nearly as much - if at all. and rex specifically would have no reason to exist as a persona, cause he wouldn't have anyone to prove himself to
Hmmmm, intresting take you've got here.
See i'm going to assume you meant yes to the 'it being better to have never loved at all' part of that saying, cause that's what I'm getting from this. And all in all, I do agree.
I mean at this point it's been shown many times that the main thing that motivated Rex to try and bring about armageddon was because of his hatred towards his old friends and the way they 'betrayed' him, they way they treated him when they first met, and all of the other times after that.
I've mentioned this plenty of times in previous posts, but the betrayal Rex feels during Undar isn't just from being left there alone, it's also the pain of having the people closest to you not trust your ability to take care of yourself (or them).
Emmet is a person so full of love and happiness, he always wants to help the people around him, and this fact is made evident in the few scenes we see of Apocalypseburg where he goes around and tries to spread joy or help them, especially his friends.
And while there were some good times during those few years, it's debatable if those few instances were really worth all of the mistreatment he experienced outside of that, and then the 5 year isolation in Undar.
I still think that even without meeting Lucy, he would still develop that hatred that fuels him in Undar, it's just that this time, he doesn't have anyone there to betray him. Since he doesn't have any relationships this time round, the pain of being left behind wouldn't sting as much because he no longer has any of those people to miss.
But he's still going to want to get out of Undar and get tougher as a way to stick it to everyone who ever ignored him and become so cool that he feels much more 'powerful' than everyone else.
I guess in this timeline, he's focusing on himself more than the rage he's feeling (it's still there alright, just not as destructive as in the og timeline), he's trying to make himself unforgettable to make up for those years of conformity.
Yeah no but this is fun to think about
The angst of him turning out better after Undar because he never had any friends to be mad at is doing things to me.
(Rex my bby :( )
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I find it interesting that the most controversial/widespread posts have been those relating to physical appearance/visual medium. Lbh's hair and body type and sqq's eyes. I wonder what's the underlying cause for this. Maybe because people get attached to designs they feel more protective of them? Just a thought.
Oh, I would say this is absolutely the case. Visual design choices are, after all, often symbolic reflections of parts of individuals' own selves in some way, or of other things that are important to them. Artists will also spend a lot of time and thought on creating their designs-- and in some ways, visual media and written media are also quite different. You don't need the visual contrast so much in a book, but you do need it more when it's pictures, because characters with good contrasts are pleasant to look at together.
I actually think the donghua designs create a sort of contrast too-- both by SQQ's lighter eyes to LBH's, but as well as with the broader silhouettes, where SQQ has flowing robes and hair and LBH's silhouette is tighter. Also in general, the black robes of adult LBH vs the teal & white. Western stylization just focuses more on body type+hair texture silhouette diversity, while eastern stylization is more about the clothing and hair-styling silhouette, in a broad generalization, so it's only natural that when people create their designs, especially for a media that is only written, like SVSSS before the donghua or official cover art came out, that they will draw influence from the background of their own culture in creating these designs, in addition to their own experiences.
It's difficult too in my position, because while I genuinely want to take a neutral look at trends and history and patterns and cultural influence as a scientific sort of examination, there are so many instances of attacks on character designs, which make both the artists and designers and the people who like those designs feel bad and just isn't productive, even if criticisms are genuine. Things should be talked over civily, without bashing, because a space where people are belittled and attacked is not a space where people can learn.
Anyway, everyone has reasons for their designs. Sometimes these may be rooted in stereotyping or westernization, but other times, they're based on personal reasons and don't actually have those roots. It's not my or anyone's place to declare, definitively, that someone is stereotyping (of course, there are some instances when things are very very obvious and that's a different story), I only try to explain what things i can so that people are then able to examine things for themselves. I do think it's everyone's own responsibility to look at their own biases and think about where their portrayal choices are sourced from, especially when engaging with a culture that isn't one's own. But I don't want people to get into a justification loop, because that's not going to help anyone-- just to honestly take a look at the why of things. Sometimes there's subconscious biases, sometimes it isn't about that. I don't know peoples' own experiences, so I'm not going to say what it is or isn't.
In the end, accountability is something that is definitely needed in sensitive areas like westernization or stereotyping. However, accountability is not dogpiling on someone. Instead, it's personally being open to consideration, to change, and to growth-- and we'll never have that in a hostile environment. People need to focus more on holding themselves accountable, and less on holding others accountable-- we all have unconscious biases. It's part of existing in any culture or environment, and it's a life-long process of examining them and growing in experience and knowledge. And I hope to contribute that knowledge wherever I can, and use what platform I have to foster that sort of gentler environment, where it's not about making people who genuinely didn't know things feel bad, but where it's okay to be wrong, and to learn and grow.
It's up to an individual to examine themselves when they hear new information. That doesn't mean everyone needs to change their designs to conform with Chinese beauty standards-- which have plenty of issues of their own, and shouldn't be taken as more "morally correct!" It's just so that as many people as possible can have as much information as possible, so they can make the best and most informed judgments and decisions they can about their own viewpoints and thought processes.
But yes, even saying all this, I can perfectly acknowledge that fan-designs of beloved characters hold a bit of their creator's heart. While creators can be imperfect, the experiences and emotions and care that these designs stem from is still genuine, and should be treated with gentleness and understanding.
No matter if someone's viewpoint is erroneous or just different from yours, it's important to remember that every person on the internet is a real, human person. Fandom culture can be so notoriously toxic-- and it's high time that people remember each other's humanity, and treat one another with compassion and understanding. That's the only way to create a better fandom space-- and ultimately, a better world.
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to fulfill my promises to @ananeiah and to expound on @seventh-fantasy's post, there are many conceptions of enlightenment. because buddhism is a massive and old religion with a very robust canon, enlightenment goes by many names, it's articulated and imagined in many different ways. let's play the game of how many of them are adopted by the show...
popular metaphors that embody enlightenment include a refuge, a flame going out, or a firm island - because this world is often described as an ocean. all human beings are floating in the 生死苦海 sea of rebirth and suffering. to escape it, one must make their way to the island or to get on a boat. mahayana buddhism (aka. chinese buddhism) is literally named 大乘 the great vehicle, the primary idea being that enlightenment = to board a vehicle of transport, it will take you away. however, buddhism doesn't just envision this as an ambiguous vehicle. 乘 the vehicle specifically refers to a 船 boat.
the mortal world and the cycle of suffering is a sea and the way out is enlightenment, envisioned as a boat.
an extension of this is the concept of 彼岸 the faraway shore (alt tl: the further shore, the distant shore, the other shore, or at times the opposing shore). it draws on the same notion of 苦海 the ocean of suffering. to achieve enlightenment is to swim to shore, where there is finally safety and stability, free from suffering. this is why the euphemism for enlightenment is to 度到彼岸 reach the faraway shore.
此岸 this shore, is this ever-changing world full of agonies. you wade across the 苦海 sea of suffering, and reach 彼岸 the faraway shore. this is enlightenment.
as @seventh-fantasy depicts in this post, the final shot of ep 40, and as seen in the bonus ep 40.5, this is where llh is. ep 40 ends with the camera moving further into the distance, moving further into the sea. and the bonus ep 40.5 makes it clear again that lxy/llh has found his way to a different beach. llh has crossed the sea to another beach. he is on another shore, the 彼岸 faraway shore, far from 东海 the east sea where everyone else is.
let's look even closer at this.
enlightenment is also conceived as a place: 淨土 the pure lands, 极乐世界 the realm of greatest bliss, and so on. one of the geographical markers of this idea is 西 the west. this "land" accessible only to the enlightened (佛 buddhas, 菩萨 bodhisattvas, and 阿罗汉 arhats) is also dubbed 西方淨土 the western pure lands and 西天 the western heavens, etc.
enlightenment is imagined to be westwards. the opposite direction and away from 东海 dong hai = the east sea. where the story began and lxy famously plunged into; he fell into the 苦海 sea of suffering located in the 东 east. from this starting point, llh makes a meandering journey to his final location in the show. he makes his way 西 west, towards enlightenment, and reaches a 彼岸 faraway shore, the enlightened "after" and what is beyond.
now that we're on the topic of the pure lands, it's worth mentioning that this concept is furnished with a lot of descriptions in buddhist sutras. it is a beautiful, glorious land brimming with lotuses. because, of course, the lotus is yet another ubiquitous image that represents enlightenment.
the lotus position is crucial to the buddhist practice of prayer cultivation, especially in 禅宗 zen buddhism that is built around the central practice of prayer. lotuses are motifs in buddhist art, and buddhist myths (the legend goes that lotus flowers bloomed under the buddha's feet when he took his first steps as a child). people practicing buddhism are referred to as 莲友 lotus friends, 芬陀利花 the white lotus is a synonym for the buddha. lotuses are also integral to buddhist canon; the pure lands are detailed to have seven 宝莲池 treasure lotus ponds. every buddhist has their own lotus waiting for them in the pure lands; it is believed the more you cultivate, the more your bud in the pure lands grows/blooms.
of note, every living thing residing in the pure lands are made from lotuses. in fact, buddhist canon states that the enlightened are reborn inside a lotus bud, similar to an incubation. their new body is reconstituted from lotuses and they emerge anew when the bud blooms. crucially, it is also stated that every enlightened in the pure lands will have 莲花座 a lotus seat. this is a vehicle of transport, usually likened to the magic carpet from one thousand and one nights. it is described as 随心所欲、飞翔自在 something that acts after your heart's desire, something that flies free. the lotus seat is about boundless, freeing travel.
this isn't comprehensive at all, there are tons of other ways lotuses come up throughout buddhism. but the connection to the show is straightforward and self-explanatory. the primary motif in 莲花楼 mysterious lotus casebook is the lotus - a famous marker for buddhism itself. one of the dominant illustrations of enlightenment, the cultivation process to achieve it, and enlightened entities themselves.
the buddhist notions of rebirth are similarly heavily intertwined with the lotus. it is your body; you become it, it becomes you. from then on, you are surrounded by its image and its presence. you even have a lotus vehicle that becomes your main method of travel, a mode of travel defined by carefree contentment. sound familiar? llh's identity and his living carries major markers of enlightenment. it is one of the primary concerns of his character arc.
quick detour. a prominent moniker for enlightenment is the setting of the sun, as yet another epithet utilized by the drama.
detour over. crazy connections time.
discussions of death and suicide is, to my knowledge, particularly prominent in japanese buddhism. but as a whole, a significant portion of buddhist canon and a good number of buddhist media deals with this too. dying as a means to get closer to enlightenment, equating death and enlightenment, the subject of suicide itself. characters seemingly pass away and become enlightened, or characters strive for death with this express purpose as death is connected to enlightenment. this is true. one does not necessarily cause the other, but the concepts are interconnected in buddhism. it comes hand in hand, dissecting one means dissecting the other and vice versa.
most buddhist texts and masters do not condone a direct correlation, suicide is not the way to enlightenment. there is no buddhist value to killing yourself. but the key exception lies in one of the most important buddhist texts: the lotus sutra.
"These include several themes dealing explicitly with death, such as how suicide was committed to speed up rebirth in the Pure Land based on the sanctioning of voluntary death as a superior form of sacrifice in Chapter 23 of the Lotus Sutra ..." [1]
the chapter 23 in question talks about a bodhisattva who turns himself into a human candle and burns himself up, in offering to the buddha. there is more to the story, but it mainly functions as a lesson about cultivation and enlightenment.
in the canon about buddhist suffering, there lies a subset dedicated to physical pain and torment. there is a heavy focus on our 5 senses, specifically (that's a whole separate topic i won't go into here). very briefly, to suffer is to experience the world through our 5 senses. to live as a human being is to suffer in a sensory way.
buddhism aspires to transcend this flesh and blood suffering. so annihilation of one's body is an essential step to achieve enlightenment. usually, this theory centers natural death and decay. you accept that you are always aging, your senses will lose their edge, your body is always subject to illness, injury and other failings. let the body waste away, it will do so regardless.
hence, the human body is set on a course of gradual deterioration. this suffering is processed through our 5 senses and is defined by them. in the face of this, the lotus sutra is the only notable buddhist text that looks kindly upon "voluntary death" to transcend it.
similarly, llh accepts the effects of bicha on his body. it mimics the natural decline of the human body, accelerating the degradation of his senses, his immune system, and his physical capabilities in general. his experience of this form of suffering is also emphasized through a period losing his sense of sight. it is a very buddhist torment. but at the end of the day, it is still a man-made, unnatural cause generating this effect. accepting this is not the same as accepting 生老病死 death via age, sickness and other natural processes.
llh embodies the sentiments and themes in the lotus sutra when he consciously chooses to let bicha run its course. he chooses to die, it is a "voluntary death". let this destroy his body. let this suicidal choice (though its more nuanced than simply suicide imo) free him from buddhist physical suffering. thus bringing him closer to peace, a version of himself that will be happier.
finally, enlightenment is about ambiguity.
凡人 the common people are incapable of comprehending enlightenment. it is understood that the human senses and the human mind is too inept and unrefined, too clouded by illusions, to grasp it. there are a million ways to express it, depict it, and name it. but there is a consensus across buddhism that these are simply aids for the common student of buddhism, and they are not accurate to the truth. at the core of enlightenment is an abstraction, an inherent unknowing.
it is, by definition, a departure and a continuation. it is a removal from this world and a transition into another place, another realm. all at once, the phenomenon straddles a greyness between an ending and a beginning. it is unclear whether the enlightened has left, or is it the common man who is so lacking he cannot recognize or even perceive the enlightened? in the theory of enlightenment, buddhism accounts for both factors. but we will never know for sure.
where do the enlightened go? where are they, where have they gone? these are questions buddhists often ask and explore, and it is also the question that the remaining cast engages with. what is enlightenment, exactly? there is a suspicion, some notion of what must have happened. it might be death, it might not be. only the enlightened can answer this, everyone else is left without clarity.
in the end, the seekers get close to the answer but there is no real fruition. and so the search lasts indefinitely.
that, too, is part and parcel to enlightenment.
as for how enlightenment narratives function, i leave you with this.
"Nirvana provides the full stop (period) in the religious story; it gives what one might call, to use Frank Kermode's well-known phrase, "the sense of an ending" - that is, a real ending and not a mere breaking off. Such an ending is only possible within a narrative.
[...]
Nirvana, I want to suggest, is a moment within a discursive or practical dynamic, a formal element of closure in structure of Buddhist imagination, texts, and rituals. One might say that nirvana has primarily a syntactic rather than semantic value: it is the moment of ending which gives structure to the whole. The fact of narrative structure and closure provides a meaningful and satisfying resolution, although in itself nirvana has merely the formal value of a closure marker.
[...]
Earlier I called nirvana the full stop (period) in the Buddhist religious story; now I can add that it is a full stop in an eternal story, a full stop which brings closure to individual lives in a master text which itself can have no final ending." [2]
Sources:
Tragedy and Salvation in the Floating World: Chikamatsu's Double Suicide Drama as Millenarian Discourse by Steven Heine ↩︎
Nirvāna, Time, and Narrative by Steven Collins ↩︎
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