Chapter 1 Why don't the people of the Green Seat have the
right to create life? Why did the worm try to hide the boy? Why did my grandmother take the wine cup when I was young? Why did the human grandmother leave her grandson in a hut deep in the mountains after the lamp was broken? Why is the half-worm's grandmother always waiting by her grandson's side? Why does the grandmother who turned into a worm continue to guard? The grandmother's physique has changed. Maybe as a worm, she will maintain the normal natural order. Moreover, as a living being, she may not be able to resist the gift of becoming a worm. But the grandmother felt uncontrollable sadness when she split into two. I believe that the reason why my grandmother took on the responsibility that the worm entrusted to her was not only because of natural drives, but also because of human feelings, not wanting her grandson to be used and lead a noisy and restless life. But perhaps the worm could not drive her to take care of her grandson without turning her grandmother into her own kind. Humans are human beings after all. Faced with the mysteries of life and the desire to understand, utilize and control them, I cannot restrain myself. But people's ignorance always brings countless disasters. Perhaps, this mystery can only become a shortcut to expanding the disaster. Perhaps this left hand of God will subvert human society and drive it down the path of abuse and destruction of life?
Why is the grandson so obedient to his grandmother? How does he view his own abilities? He doesn't use his left hand, just because he is afraid of the wrath of the Eight Hundred Gods, although it is possible that this anger really comes from the worm? He must have a good relationship with his grandmother. But he also has the desire to communicate with people and curiosity about insects. How can he curb these desires and stay alone in the silent mountain forest?
That cup is filled with the most delicious wine in the world, and it can even keep people young forever. But Yingu did not snatch the gin that was in the cup. Why? Is it because he understands the feelings between grandmother and grandson and wants to help them meet? Is it because he understands the laws of the world and is determined to complete the worm's plan? If not, what will happen to the world, what will happen to the worm, what will happen to him, will he be revengeful or feel guilty?
On the way back to the original life, there is a nostalgia for the world and a yearning for nature. When he or she is involved in these two forces, he or she will surely cry.
Insect masters can see insects, so are they resistant to insects and insects? When ordinary people approach insects, their consciousness will fade, and their lives will be in an ambiguous state, but insect masters will not. Does the bug master have stronger sanity or will? It seems not. Then why? Is it because the closer you get to the better, the less tempted and hurt you will be? Is it because you understand worms that you understand human life better?
Chapter Two: The Light of the Face
When human beings got the light, they forgot how to close the second layer of eyes and faces. In the real world, optical organs are slowly evolving, and the distant ancestors of humans must be able to sense light in other ways. Then consider darkness as the starting point of life. It is in the darkest place, the loneliness of the purely material world, that life begins to throb, more and more, and finally merges into rivers of light. The light is not dazzling, but full of vitality. As evolution unfolds, the power of life becomes stronger and stronger, borrowing the light of nature, begins to control the material world, and reaches the peak of the present. In the process, however, as the power of evolution moves further and further away from its origin, that primordial throb is slowly forgotten. Humans, however, are still drawn to this throbbing, even if it hides all sorts of unnamed dangers. It is very beautiful, like the Tianhe winding in the dark night, dazzling. However, it was also its beauty that took Yingu and the girl's eyes away. It seems that one of the most important human abilities, vision, must be given up if one wants to plunge into the stream of brilliant light flowing through the earth. Perhaps, life is destined to wander from the beginning, to be far away from its starting point, to go far away with nostalgia.
Yingu is not a bug master who lives for money, he is very emotional (helping a familiar girl with the same fate; that bug is a lot of money? Maybe he can make a good deal of money), and also has a strong Curiosity (lost eyes like a girl once).
After the boy's eyes hurt, the boy's mother said, "It's not your fault, it's my fault for giving pity." She must pity both the boy and the girl. But when there is nothing to do, fate is always so unstoppable or changeable. Some people bring bad luck to others or even do wrong because of their sad and rough fate. This fate is inevitable, and those who have mercy are often implicated. But is there no mercy for that? However, in the case of being powerless and endangering oneself, should mercy be given? When we are faced with a choice, the law is put to the test. In this regard, traditional customs or morals have parallels with science.
Chapter 3 Soft Horns
If human senses can continue to expand, what will the world look like? Will it be too noisy and at a loss. The organ itself is the product of selection. And choice means not only increase but also decrease.
In spring, the world is lively. Life is about to move in the melting cold, breaking out of the ground.
If you can listen for a long time to the unique, powerful, continuous voice of your life. No matter how much foreign matter can be melted, let's discharge it. This sound is the sound of rejoicing in life itself.
Even in the face of death, pass on hope to future generations. Even in the face of grief and pain, keep important memories alive. This is what is called blind faith.
When there is no cure, speaking may only aggravate the suffering and press it down in the heart.
The word "Pillowside Path" in Chapter 4
reminds me of Natsume's Book of Friends. Compared with humans, insects and monsters seem to belong to another world, or another time and space. Of course, there is a big difference between bugs and monsters, although both are harmful to humans to some extent. The monsters in Natsume have a lot more in common with humans. Ginko's feelings for insects and Natsume's feelings for youkai are different, and the maturity or perfection that he can achieve should also be different. However, there are some basic elements in both relationships, curiosity, fear, and the mutual inclusion of life.
Yingu's sentence "No one is wrong, people and insects are just to survive. So you have to live." It is very well said. But this is just a look and relief after the fact. If this village is a village where Yingu's mother, a friend she has known since childhood, how would Yingu treat that unfortunate man? If the people in this village learned the truth, if the man's wife learned the truth, how would they react, exile or put to death? A traveler can naturally take what he sees and hears on his journey at ease, because he does not belong to those lands and is always wandering. But can most people become actual travelers?
People are often helpless about the disasters they cause, and they blame nature for them, but they don't know that a single thought can cause irreversible consequences. But to wipe out the disaster, human beings always have to hurt themselves, and even cause their own death. Perhaps the secret treasure that ends all suffering is death. But life is not just full of misery, a glimpse of spring water, a survival, all kinds of beautiful things and days instigate desire to keep people alive. In order to survive, people sometimes have to face extremely difficult choices.
The original vitality connects man and nature. Night connects with day. Rest is associated with work. The soul connects dreams and reality. The human heart is like a memory machine of time, constantly accumulating and releasing the energy in the universe. And what is the soul? It seems to be inseparable from the body, and it doesn't seem to be. Is it another body? An illusion? Or is it just a language game?
Chapter 5 The Swamp of Traveling The swamp
is like a gentle and powerful mature man, rushing towards his destiny, but he did not forget to encourage and help others in distress on the way, whispering in his ear: "You can live." Of course. The image of a woman is also not bad.
The heroine in this episode is like the heroine in the first episode. In order to realize her wish, she has to turn into an inhuman worm to some extent, but the reason for turning into an worm is all human, and the choice she faces is is cruel. Grandma had to endure a long inhuman life or a half-dead state in order to see her grandson. The woman who entered the river as the wife of the water god was "abandoned" by the villagers. She was far away from her hometown and was helpless. She was attached to the swamp because of the saving grace of the swamp. If she was "rejected" by the human world, if she wanted to find comfort and support in the insect world, she had to die in a swamp. This is what she doesn't want, she didn't choose to become a worm like that grandma. However, both of them eventually returned to the human world to some extent, whether they were worms or people.
When one is so sad that one wants to end one's life and go with something and someone. Is it cruel to stop him or her? Maybe for that person, that is the happiness. However, on the other hand, others may be able to help that person point to the impending decision, and give some advice or guidance within their means.
Chapter 6 Morning Flowers and Xilu
Different lives have different times. The birth, growth, maturity, aging, and death of a life are a complete process. And every life has different characteristics to others. If you can experience a full and different life every day, or a new life, then how gorgeous this long life will be, never repeating, never boring. However, the price of such an experience is high, that is, the rapid exhaustion of natural life. In fact, this natural and original life can also achieve a better realm, if people do not abandon their own time, use their own hands and neighbors to dig out the stubborn stone of fate and embrace the rich sea.
Even if the father is not a good person, the children still love him. Just like the barren island is also the land that the islanders love. After all, they have been together for so long.
Why didn't the islanders move from this barren island to the mainland? Is it a lover? Is it wrong? Is it because there is no one on the other side to help? Is there a deeper historical reason? The author does not mention this issue.
Why did the islanders believe the girl so quickly that they hacked her father to death? If the belief in a living God has existed for a long time, can it be broken so easily? Is it because the living God himself said these words?
What is the social status of the bug master? Why is their work so unknown?
Chapter 7 The Rainbow After the Rain
Actually, the second son didn't remember seeing the rainbow, but he embarked on a long journey to clear his ridiculed name, Honglang, and also for his father's dream. There is probably also an escape, an escape that is inferior to his brother and is not valued by the village. It can be said that his travels are purposeful, to take root in his own village. But the rainbow itself is an ethereal thing, can his travel be said to be truly purposeful? The moment he touched the rainbow, it was as if he was about to be carried away by the beautiful torrent. The rainbow is not something that can be taken with you, it is only born for drifting, appears and disappears, is not affected by other things, and will be destroyed due to minimal influence. After that, the second son returned to his hometown, which led to the establishment of the Bridge of Incorruptibility. Did he tell the Chinese himself, or did he just tell his brother? Is he on a journey again? Where is his father?
Compared to a purposeless journey, a purposeful journey is a kind of rest. It is not easy to truly "simply live". Sometimes, it is very tiring to be held by memory; sometimes, it is the opposite. In the vast spread of time, I don't know why I came to this world last time. This is probably the feeling shared by travelers.
There is probably only one motive for not being bound by the past: curiosity.
In an era of information occlusion, how are stories formed, circulated, and recorded? What kind of people will be fascinated by these stories, and even visit the mountains and wilds for this, and have a hard time?
Chapter 8: Visitors from the Sea
In life, all kinds of situations come and go, endlessly. There are all kinds of correlations among them, but when we look at a short period of time, many correlations are actually seemingly absent. Is one situation necessarily the cause and effect of another situation? Are the sounds and images flashing in the mind necessarily the product of the current situation? Doesn't the future play some role in the present? And isn't a very small and very small thing in the distant past turned into a very large thing today? A beam of sunlight hitting the leaves, a shadow that spreads quietly, a moment of obsession, a moment of relief, life is filled with so many details that it is difficult to sort out. In pursuit of absolute certainty, absolute truth, there is even less left in this world than what Descartes said, which is, "There is something." Even here, we cannot take a step back. , and cannot go further. The truth is terrifyingly simple, yet the facts are so rich that it must be said that the truth is sometimes very pale. Can one word stand for truth? A theory? A person's life? What about the entire human race? Thoughts can indeed reach extremely far ranges, such as stars that are hundreds of billions of trillions of light-years away, but they have achieved nearly infinite distances through nearly infinite simplification. Human reason is powerful, but in front of the object of its investigation, and even the human heart itself, it seems too insignificant. In fact, literary and artistic works, as products reflecting reality, should strive to achieve the enrichment of reality, rather than simply serving this or that theme. The so-called overtones are not only produced by the strings, but also produced, vibrating in the instruments, in the hands of the player, in the air, in the ears of the listeners, in every piece of time and space that is infinitely near and infinitely far away.
Perhaps due to the hindrance of insects, the people who live in that bay will never be able to reach the Sea God Kingdom "alive" as human beings, right? Only when there is detachment in the heart, can't see the real place of return in the pervading fog, and regard the unpredictable sea as the coast that can be reached immediately, can we reach the world that is not earthly. However, the obsession before death seems to be unable to disappear after death, and must return to the original shore with the tide again, no matter how long it has been.
Does the image always stay on the surface? When the man saw the image of his wife, the regret and lovesickness in his heart suddenly poured out of his eyes. This was true, although his wife was no longer alive, only the memory remained in the body of the worm. At that time, the man had misunderstood the reality and fell into the danger of retire from the world. After Yingu warned that his image was shattered into a milky worm, he suddenly woke up and was finally rescued. Yingu is a person with talent and knowledge, so he naturally knows that his wife is just an image now. But if that woman was Yingu's wife, what kind of decision would Yingu have? In other words, the wife symbolizes the destination, and is Yingu, the insect master, destined to wander? Does this plot imply that knowledge and destination are antithetical? This can naturally be taken as an implication, but I don't think the author is making a simple binary opposition. Without the help of the ancient knowledge of silver, the man would have to devote himself to the other side, leaving the girl who liked his fisherman in the world. Isn't that girl a more real home?
What is the difference in people's minds between the sea with the other side and the sea without the other side? Now that the sea has a complete outline, can human beings one day set foot in the huge, deep, dark and starry sea above their heads?
The man stayed there for so long, waiting for his wife who was almost impossible to see again. The village was nearby, but he did not integrate into it. However, after Yin Gu Pian's words, he finally let go and settled down. In the mood to visit her husband's hometown, the wife left the wealthy family and followed him to a remote fishing village, but she really passed away due to a momentary detachment, and her remorse finally made her feel like a worm. The image brings her last thoughts to her husband. Stay together? Are you apart? As long as life exists, the relationship will not really be cut off, but a small fluctuation can sometimes cut off the front edge or re-involve it. Does loyalty after death, as loyalty itself, still have value? Is such loyalty, obedience, or a kind of protection of the soul?
In the world of insect masters, is it possible for humans to reach the current level of civilization? If achieved. What kind of role would someone like Yingu play? Scientists? What will happen to the relationship between insects and people?
Chapter 9 The Fractured Reality
People who live in fertile lands regard the goodness of parting, which those who live in barren lands call the miracle of their ancestors, as the curse of their ancestors. Perhaps, in these villages, there is a legend that the good harvest of parting can only bring disaster in the end. Perhaps, there is an idea in people's hearts that harvests that take human lives are weird, unnatural harvests that must eventually be connected to disasters. However, in that barren village, the satisfaction of a bumper harvest may also be far greater than that of the villagers in other villages when they encounter a bumper harvest. Such a sense of satisfaction counteracts that fear. Villagers in barren villages who do not have the relevant correct knowledge and vision, and who have no responsibility to undertake sacrifices, under the simple belief of ancestor worship (good harvests come from the divine power of ancestors; priests' secrecy measures), as long as they do not face the failure of sacrifices, probably Nor will they go to inquire about the deep-seated affairs of sacrifice. Even with the loss of a loved one, the family members of the deceased use this belief to defuse grief (so this grief is not enough to shake the faith). That's how this belief was passed down. However, when this generation of priests' own wives became victims, the situation changed. Since priests are at the core of belief, who have real knowledge of the source of the power of sacrifice, the grief of losing a loved one cannot be resolved by belief. Thus, this grief finally turned into an impetus for self-sacrifice and the abolition of beliefs that would eventually harm them. If such a coincidence hadn't happened, the village would probably have been destroyed.
In fact, the priests of this generation are worthy of being regarded as god-like beings. He succeeded in turning a belief that relies on breaking the balance of nature, sacrificing human life, and exploiting ignorance and selfishness (as long as the teeth do not come to my mouth and that of my family, this belief seems to be very good; after this belief develops over a long period of time, it may also be possible from A certain degree of self-sacrifice, but this self-sacrifice has two ills: a belief system that is too accidental, and the method is too harmful or wrong) into a belief system that relies on tangible praise and appreciation for ancestral strength or tradition. A healthier belief system for confidence in your own strength. The price of this conversion is that the priest loses his human life and turns into a transcendent existence. The continuation of this transformation also depends on three factors: the gradual fertility of the land (the fruit of the original long-term labor, which is probably not unrelated to the belief established by the previous priests), the interference of Yingu (the seed). It is no longer used as a harmful fertilizer, but is stored in the body of the old priest and turned into a more rational force ~ travel around the country to find agricultural methods), the little priest's recognition of Yingu and the old priest ( Love for the village and not revealing secrets). These four conditions are indispensable for the conversion. It is worth noting that the younger priest may have fully inherited the spirit of self-sacrifice of the old priest (he could, because the old priest saved his mother, he had a good relationship with the old priest, and he did not fully understand the truth of the faith ). Although he can do it, the priests of the descendants may not necessarily have the spirit of self-sacrifice. Pure faith and indoctrination cannot always sustain the best that can be achieved with this approach. If future priests grasp the truth, it is possible that they will no longer sacrifice themselves, and even find a way to sacrifice only outsiders but not themselves and their family members. If the descendants of the priests do not know that this method will eventually lead to destruction, their faith can eventually destroy the village. If natural disasters are frequent and people sacrifice too much, the priests themselves will collapse, and the village will probably collapse soon afterward. All in all, what happens in the animation is probably the best we can think of. This situation is probably a basic condition for human beings to move from primitive to civilization.
This animation is concise and profound, and it is worth savoring again and again.
In the tenth chapter, the
white are also hail. It seems that scientists still have no way to explain how large hailstones can fall from the cloudless sky. Is the author ingenious here?
The heroine in this story has learned her father's skill in making inkstones and intends to inherit the family business. It's just that her fiancé and her parents are opposed, hoping that she can move from the plateau to live with them. But this woman doesn't want her skills to be lost. She makes inkstones day and night, eager to prove her strength to those around her. She finally won the approval of her father and fiancé with a strange stone. However, his fiancé's life was quickly claimed by a strange disease, and his father died soon after. She lost the two people she depended on most in her life, and she only had one skill left. But it was precisely this skill that ruined her future. Since then, she has stopped using this skill due to guilt. It was not until Yingu appeared that she and the insects in Yantaizhong were released. At that time, if her fiancé hadn't objected to her inheriting her father's business, that stone might never have appeared. Even if it does, I think the two of them will continue to live on the protection of the plateau.
The initial disaster was triggered by the curiosity of children, and the reason was Doctor Huaye's curiosity about strange things. The inkstone has undergone several changes. Although it is unknown, it still attracts buyers with its beauty. It can be traced back to the female inkstone maker's determination to prove her ability to her father and fiancé and her strong love for the stone. In the end, the disaster was solved by the hand of the insect master Yingu. And this result depends on Yingu and Huaye's friendship, and also on Yingu's ability and knowledge. And Yingu's ability and knowledge came from Yingu's curiosity about insects in his early years. It was this curiosity that led Yingu to gain knowledge of worms and how to deal with the good and bad they caused. When the bug meets the bug master, the problem is solved. The right cause can bring about the right effect, while also eliminating other possible effects. For insects, insect masters are a counterpart. For the inkstone platform, the inkstone maker is a counterpart. Only when the inkstone meets one of the two of them, the chain of disaster may be cut off. However, perhaps only when Na Yantai meets these two people at the same time, the final disaster can be ended before irreversible consequences. It is worth noting that although the inkstone maker has a deep love for this inkstone, but because he did not recognize its other form, if he solves the problem alone, he can only destroy the life in exchange for this life. Yingu can liberate two lives at the same time. However, this may also be a question of attitude. After the cloud worm is released, it or they will return to the ground one day, and at that time, it will bring disaster to human beings, if human beings continue to exist in the far, far future. Although the female inkstone maker regretted her fate, she did not think that she murdered her fiancé, nor did she hate the worm. Although Dr. Kano loved this collection, out of guilt and worry, he also agreed to release the bug. On the question of the relationship between life, at least for this matter, female inkstone masters (source; craftsman), Huaye (bridge; collector), Yingu (end point; insect master/wise man/traveler) ) agreed. Human affection is the foundation of this event, and curiosity constitutes the chain of this event. This story is a true one with a beginning and an end.
When the cloud worm ascends the plateau, it is driven to the sky by its own nature. Because it went to the place where it belongs, the trouble it caused to other beings just stopped.
The cloud worm is high in the sky, and the woman is on the plateau. Exuberant and strong vitality surging, white and lofty. However, if there is no support (cloud, skill/fiancé) in the place where nature belongs, it can only gradually shrink, sleep deeply in the dark earth, and need to wait for a long time to be discovered and released. Finally back to Skyrim. When the inkstone platform and the female inkstone maker who are the result of mutual karma come to the sea at the same time, and come to a fishing village that can withstand her and it (the harvest of the fishing village will not be affected by the hail; Huaye doctor and his friend Yingu), as a medium The water will no longer release disaster but nature and freedom (this water can be likened to a woman and her craft; if a woman's determination and craft were fully understood by her fiancé, the catastrophe would not happen, but The fiancé can only block her talent in the end~ Whether it is through opposition or death, Kano and Yingu are the ones who have the full ability and knowledge to resurrect and accept her skills).
Chapter 11 The people of Sleeping
Mountain Village may have subconsciously killed the mountain god in order to keep Wuzhi behind. After all, Wuzhi is a person, so it would be good for people to let a person be a mountain god. However, since they didn't know that Wuzhi was actually the mountain god, they at least didn't kill the mountain god at the conscious level.
After Su (a woman who likes Wuzhi) was cursed, his mood must be very complicated. She was happy (Wuzhi was able to stay), regretful (knowing that she might not be able to do so and was about to pass away), remorse (everyone killed the mountain god by mistake), and anxiety (doesn't know if Wuzhi would stay to protect the village). Wuzhi's mood must also be very complicated, sad (knowing that Su will inevitably go; his trip is about to end), worry (becoming a new mountain god will have to bear a lot of pain), remorse (if I left earlier, the mountain god Maybe they won't be killed), happy (after the villagers killed the mountain god by mistake, he was able to protect them), happy (his travel is finally over, and he has a safe place to live). Driven by these kinds of human feelings, he chose to become a mountain god who should have no sorrow and no joy, and was concentric with the grass and trees. It is probably very tiring to be one with nature, and still maintain human hearts, human feelings and memories full of people.
Only those who were in the mountains at that time could remember him. A great man or god, no matter how much he was loved and admired, once his life ends, his power falls, and he can only be forgotten in the end. They are needed people and gods, and they are used people and gods. The word available may not be appropriate here. In the end, this relationship is about love. As long as believers maintain a human-based relationship with the people they revere and with God. Maybe this relationship isn't just the pure love and commitment in animation. But there is no doubt that this new mountain god who loves villagers, is loved by people, and is the son of man, even if he knows that he will be forgotten, he will have to let himself be swallowed by others to continue to protect the village. At first, he chose love, and finally he chose love. love. That's why his last indifferent sacrifice seemed faintly tragic and tragic. Even Yingu's devious behavior could not cut off this doomed fate. In any case, a person cannot choose to have no sorrow or joy, as long as he is always with his compatriots.
The mountains and rivers are gentle and solemn. This poem by Xi Murong is probably the best reflection of Sleeping Mountain. A sleeping father lay beside his daughter, arms outstretched, protecting her tenderly, and so should the mountain gods protecting the village. Although Wuzhi has fallen into sleep, I believe that his dreams are still haunted by people's voices, laughter, joys and sorrows.
Chapter 12 Is the final fate of Yingu, the fish
, to become eternal darkness? As an insect master, if he eventually becomes an insect, what will he think? Has his memory finally recovered?
Yingu has been wandering since he was a child, and he finally found a home, but he lost it quickly, and even his previous memories almost disappeared. Until now, Yingu was still wandering because of his physique that attracted insects. There is a deep bond between him and the worm. After a rain took his mother's life, the worm let him be rescued by Nuyi, and also made him lose Nuyi. Helped many people and learned many things. Relying on wisdom, Yingu enables himself and the people around him to coexist harmoniously with the worms, instead of being dominated by interests and emotions, abusing the worms and destroying them. Worm is another name for life and nature. This life and nature also includes human life and nature. The rumbling sound of the volcanic muscles in the human body can be heard by covering one's ears, the farmland that is slowly becoming fertile, and many other things.
If it is said that Eternal Darkness is a portrayal of his destiny, Yingu is a portrayal of his soul. In the depths of darkness, the silver is bright and white, and it is dazzling.
Ayong has not really forgotten the past, he is still fulfilling the most important life principles taught to him by his master, he still remembers the name of the worm, he is still adrift, even though the worm has taken away one of his eyes and his head Black hair, but also to take his life as a human.
Chapter 13 What are the women and men who are caught between their elders and lovers in one night
? How did they survive?
The hesitation in fleeing is fatal. But when the responsibilities that should have been shouldered cannot be relieved, when the lovers who should have traveled together have passed away, the unknown, confusion, and fear that already exist will become even more insurmountable. Although the destination is important, it is also the biggest fetter and even containment in life.
Has Yingu thought about finding a travel companion?
The woman's premature death was doomed in confusion and the lover's urging, and the man's premature death was also doomed after the woman's death. If two people want to escape together, they need to have the same expectations and determination.
The two lovers who fell into the bottom of the valley lost their hearts despite relying on insects to keep their bodies moving. That life is not their life, but a symbol of their obsession. It wouldn't be entirely a tragedy if they could reunite in worm form. From the top of the valley to the bottom of the valley, and then from the bottom of the valley to the top of the valley, until dawn appeared, wisps of smoke rose leisurely into the sky. Human life is always closely intertwined with the life of others and with other forms of life, especially the worm as the source of life.
Chapter 14 Isn't the insect in the cage
an intermediate form between matter and life? Why does this primordial life have consciousness? In the author's worldview, are worms a mixture of consciousness and unconsciousness? Is it just that consciousness and unconsciousness gradually differentiated over time, forming different life forms of microorganisms, bacteria, plants, and animals?
People and insects are different lives, and people don’t want to be trapped by a plant-like insect. Living in a place without neighbors, but close to hometown, can not help but be said to be miserable. Koyuki, who has human blood, Kisuke's wife, with love for her husband and children, slashes at the father-like white bamboo with an axe. Perhaps this is the power of human blood, unwilling to be the limbs subservient to the mind, but would rather sacrifice his own life, but also protect the people and things he loves. In fact, the most painful thing is Xiaoxue. She is a devil, both a human and a worm. Both are equally important to her, but she is just like her mother, who suffers from the blood connection with the alien. Exclusion from human kin. She is not cruel, nor does she hate those who reject her, nor does she hate the worm that traps her, she just silently bears her own unique destiny. When she was young, the power to tear her was not strong, and the children in the village were friends with her and did not reject her. But when she grew up, the old friends in the village also grew up, and the heart of friendship gradually became indifferent, and finally turned into fear and prejudice. At this time, only Kisuke and their children, who grew up with her, open up to her and accept the fact that she is both a bug and a human being. Until Mu Zhu expresses her nostalgia, she is still very happy. But after that, she knew that because of her unintentional behavior when she was a child, Musuke was trapped in a place where he didn't belong. The worms (seemingly) don't want to and can't move into the village, nor the villagers into the bamboo forest, and the resulting pain eventually pushes her to a cliff. In fact, if the villagers were as curious and understanding of insects as Yingu, and had less fear, disgust, and prejudice, the tragedy in the story would not have happened.
In fact, Kisuke is a very special existence to Koyuki. Musuke should be completely alone physically, but when he was young, he received the White Bamboo Water that Musuke gave him. In other words, the connection between him and the worm, through the conscious connection, goes to a deeper level than the average person's relationship with the worm can reach. And this relationship has been consolidated and sublimated step by step through the company of many years and the birth of his daughter, and finally made Musuke's love for Xiaoxue transcend the boundaries of life categories. This love has become two individuals, between three individuals. What happened, regardless of history and future, in the infinitely continuous present, their fates are intertwined. This is probably the so-called me-you relationship.
Life is constantly being resurrected in a most wonderful way. The withered white bamboo rose up again through the bamboo forest and its own vitality, and in the process, the human flesh and blood was also preserved under the protection of the bamboo shoot coat. In the time to come, the deep relationship between Kisuke and Koyuki will continue through the new life. They can more or less change the relationship between the village and Baizhu. Maybe, someday, devils and people can live in the same place, like clouds touching clouds and trees shaking trees. New civilizations may also arise from this. Maybe, Musuke will only raise two children in the bamboo forest, and he will die quietly and happily. A legend mixed with grotesque and beauty, or even warmth. In fact, in the end, whether all this happens or not depends on how the various opportunities in fate will collide and extend.
What if this story changed? Or, what would happen if the whole story was reversed? If it was the village that trapped people, if it was the bamboo forest that repelled Xiaoxue, and if it was a certain insect that Xiaoxue admired, what would the story be like? Will the meeting be unrecognizable? In this changed story, will Koyuki's character be a bit like Kisuke? hard to imagine. However, it is worth noting that the white bamboo worm as a father and other white bamboo worms who are compatriots did not impose sanctions on Xiaoxue after swinging the axe, but just left, withered, and let her die together with them. Is this ending a sanction? Or not? Perhaps, this ending is just an inevitable result of Bai Zhu and people living on the same land. Insects comfort people, but children take away their freedom; people give insects laughter, laughter, footsteps when stepping on fallen leaves, children show hostility, and even cut off their roots. This intersection is inevitable. All in all, after all this, the rendezvous does not end, new hybrid beings are still born, and a father who will take care of them and connect them to the world. It seems that hope can break free even in the thickest darkness. This statement affirms convergence rather than exclusion. That's probably the gist of what I can roughly guess.
Chapter 15 Xiaochun
The physique that attracts insects, this attribute has created today's Yingu. This is the most important condition for Yingu and the insect to establish a deep relationship. Survival is simple. It has nothing to do with interests, let alone morals. It is up to you whether you like other lives or not. In fact, like survival, it should have nothing to do with interests and morals. I like it, it doesn't matter what the reason is. In fact, the physique of Yingu attracting insects in the insect master can be compared with the physique of the full-time hunter Xiaojie attracting animals. These two physiques pushed them to nature and to a wandering journey. Of course, Yingu's choice contains more helplessness, while Xiaojie's choice contains more pure naive curiosity. Insect masters are generally more mature than full-time hunters.
There are also people who like Yingu. This place is a good place, there are not many insects, Huanchun has little effect on people, it just makes those who approach sleep sleep, and can also provide some wild vegetables and the like. Ha ha. However, even in such a place, Yingu couldn't stay for too long. As Yingu said, people are very vulnerable in winter. If this winter is his journey, then Huanchun is the home of the girl and child, awake when everything is asleep, and sleep when everything is awake. On the long journey, if there are some places to return to, it will not be too lonely. The journey and the destination are not completely opposites. Isn't the strange neighbor also the portrayal of the relationship between people?
Chapter 16 The Snake of Dawn The
man looked happy in his new home. Did he choose to escape after hearing about his ex-wife? Or did he think that his ex-wife had forgotten him? However, is it really possible that he abandoned her and the child without knowing anything about his wife's amnesia? In either case, this man is more or less heartless. Things that you don't usually touch will gradually fade away. This businessman who has been away for a long time has been occupied by the "shadow insects of life". He may still be sending money home, or he may not. I wonder if he will occasionally think of things about his old home, will he feel a little guilty, and have some urge to go back and have a look?
This is like the eternal sunshine of a beautiful mind. After the memory of that person disappeared, the deep feelings that had settled down were not completely erased. This must have something to do with the structure of the human brain. But to be honest, with more and more memories, how can she use the limited nights to keep the memories related to her son? Her feelings for her son may only need a certain amount of memory to keep it intact.
In fact, I think it's better to forget, although forgetting is like giving up the last expectation and hope. But now that reality no longer allows that expectation and hope to come true, there is no need to retain a burden of pain. After all, the time that can be used to recall is limited. And man still retains precious things, happiness and offspring.
The more cherished and precious memory is, the more regrettable it is to lose, even though this memory often carries heavy grief and boundless darkness.
Both forgetting and recalling are necessary. Attention, however, will ultimately determine whether recall or forgetting occurs. When the sustenance of the soul finally becomes void, the grief is like a tide sweeping the sandcastle of memory, and when the attention becomes slack, the things that cannot be forgotten will eventually be forgotten.
Chapter 17
Can't close the door, can't open the door. One cannot enter the enclosed space, in order to avoid being permanently enclosed in this space and in deeper, larger and more desolate spaces. And when a person is unfortunately trapped in a closed space with the virtual worm, he cannot leave the place before the virtual worm leaves. In fact, two messages are revealed here: First, people must open up their own space and keep in constant communication with the outside world in order to truly avoid huge disasters, that is, the loss of the heart; second, when people have to communicate with nature Or when other beings are closely intertwined, or when they are in the same secret room, the best choice you can make is not to flee in a hurry, but to wait quietly, and let nature and other beings slowly follow their fate and nature. to leave. Of course, the use of virtuality as a communication tool also reveals two messages: one is that it is the usefulness of the caster that is endowed by the void; the other is that the natural phenomena that are originally not beneficial to people can be converted into beneficial ones after careful treatment. Tools, insufficiency of craftsmanship or incomplete knowledge in the process can lead to disaster.
When completely disconnected from human society, an iron chain, a simple letter, and a familiar bright sunlight are enough to become the reliance of the soul. If you keep your faith and keep sending messages to your loved ones who have disappeared into the gigantic void of the world, you might get a response. That message is not only sent to the one who is looking forward to it, but also to the Self, who is made up of human beings. Even if the person has lost the ability to interpret the information, others can still help her interpret it and help her reintegrate into society. This is probably the so-called ability of the greater self.
Is there a worm that is in balance with the virtual? Or will the void swallow everything? I don't know if the author has any hints at the physical level.
Chapter 18: The Clothes That Hold the Mountains
Artists may be divided into three types: One kind of artist has no home, so he or she creates confusion and pain in the wandering, and then creates works of art, and when he or she finds a home, the creativity of art will be It may subside and turn into an addiction to a new life. Of course, it may also be the result of gaining new power to create works that are as good or even better; an artist has a destination, so over time, it will become inseparable from his hometown, resulting in nostalgia, and then Create a work of art, when he or she is away from home for other pursuits, the creativity of art may subside and turn into fatigue and stress, but if he or she returns home in time, it may be reborn , and even its feelings and skills will add a layer of depth and sublimation. The last type of artist always maintains a calm and sentimental heart, that is, he does not rush to find his destination, nor does he follow the trend. When inspiration is surging, he can create works that are like natural creations, revealing the ultimate simplicity. The incomparably huge luxury has to be wasted, and the extreme indifference reveals the incomparably dedicated love without a trace of pollution. Like a Buddha, he or she always wears a detached, faint smile, in the midst of the torrent, but calm and composed, as if he or she is above all things, but is actually one with all things.
Although the foreign country is beautiful, it will never be as beautiful as the hometown. Although the production soil is small and weak, it can also accumulate on the same land, live with all the life around it, and welcome and forever protect those compatriots who have finally returned but lost their strength. Such a hometown, such a mountain, will never lack color, even on silk, it is full of shocking vitality.
Perhaps, producing soil is the opposite of virtual. The pervasive mud and smoke are always enriching the giant cave that has been developed by the virtual.
Chapter 19 The Line of the Sky The
stars are in the sky and will never go away. This is what people see and what people believe. When the sun is too strong to cover the entire sky, can we still believe that the vast galaxy stays in the sky? After a day's weariness, what kind of intense love draws our souls to the infinitely high firmament?
The man did love the woman, but until he fully accepted her, both as a human and as a worm-entangled life, she could not appear in a real, visible human form. In fact, when she finally began to yearn to become a human being, so that she could be fully united with her husband, the body that appeared was no longer the most important thing. At that time, their love for each other was as pure as a person's love for the starry sky, without unnecessary approval. However, since he was originally a human, it would be better to exist in human form. Transcendence means the ascension of a person from a lower level to another higher level, that is, a more unrestrained and free level. In this process, human characteristics are not changed, but many burdens accumulated by habit are washed away. Conversely, escaping and failing means giving up humanity, spontaneous love, and the human body. In this episode, the hero and heroine accomplish transcendence rather than escape and failure.
This sentence can be compared with the story of King Arthur's knight and the old witch.
Chapter 20 The Sea of
Pen How does she feel when she thinks of the words written down with the piercing pain, when she thinks of the simple black and white letters that look like thousands of worlds? After listening to too much and writing too many stories of killing and hatred, what kind of puzzled and sad she was in, and what was she looking forward to? After meeting Yingu, how did she miss him? To her eyes, the world is nothing but a small house and a vast wasteland. Here, how can she accept the fate handed down by her ancestors and let go of her hatred?
Would animals and plants become extinct without humans? Or is it because there are humans, what kind of mutated insects will there be? Thinking about today, there are more and more antibiotics, more and more pollution, and more and more chaotic ecology. When nature is changed beyond recognition by human beings, who will pay the heaviest price, and what is the price? From the perspective of these words, this kind of mutation will eventually invade people's blood, and it will continue to be passed down, causing the disability of the limbs and the piercing pain when recording and reflecting on the past. Perhaps, only when the story is written and the mutant slumbers forever in the ground, will this terrible curse disappear and the limbs and descendants be freed.
Tanyou's serious and dangerous attitude towards the sealed insects, that is, closed and curious attitude, is very worth pondering. The core of this attitude is her personal connection with the insect, but it undoubtedly portrays a larger possibility. Perhaps this attitude is a good start to a virtuous exchange of knowing that one is a human being and the other is a worm, without losing curiosity and a perhaps weak but always persistent empathy. When the hearts of recorders and adventurers are united, real history may emerge, and new values may emerge through this.
This remark has a strong echo with a poem by Xi Murong.
The rose of Khitan
I know that everything is slowly leaving,
like a dream that is fading on the edge of the dawn, I
still feel the
sadness and beauty that were so close,
but I can't describe it and I can't embrace it
. If the book and the photo can make the past return to the past, there is so
much hope. The life of a poem can be
like Khitan rose,
even if the prosperity will be annihilated, even if the
memory floats like the morning mist on the grassland,
even in the history books full of killing and fighting, there
has never been any place for "beauty".
I still believe in
some What in the poem once aroused the heart,
those
beautiful and subtle essences that once belonged to us may
be revived
, as if the roses loved by the
Khitan are quietly blooming
that indescribable fragrance.
It seems that the story that Yingu
encountered was not without killing. When he encounters cotton spit, the worm that devours human babies for its own survival, he will not hesitate to kill it for the sake of the human babies that have been killed and those who will be killed in the future. This kind of creature, although according to their words, Yingu also agrees, it is not wrong for them to devour human babies, but once they overproduce, they will have a huge negative impact on human beings. So the whole question is just a question of fighting for the right to exist, not a moral question, and the key is just who is stronger. As a human being, Yingu would naturally choose to protect humans based on his knowledge, but he did not do it with hatred. And after being stabbed by Mayahiko's mother, he didn't complain. These things are a sign of goodness.
Physical appearance is not the only crucial factor in building a relationship, but it is essential in most situations. If the cottonworm had no human appearance, it would have terrified its original host, or mother, and would not be able to obtain provisions. At this point, there is a certain contrast between the spirit embodied by the characters in this sentence and the spirit embodied by the characters in The Line of the Horizon. However, after the parents knew the truth, the emotion that accompanied them day and night still could not be truncated. The father may be able to bear it, but the mother who has a strong desire to nurture her child cannot do it anyway. At the end of the story, although the source of that emotion is still the deceived motherhood and the insect's desire to keep the seed by any means, but its quality has been reversed to a certain extent: the last glimpse of the mother and the inability to sleep due to cotton spit. In other words, the pure struggle for the right to exist between life and life seems to be inevitably infiltrated in the end by a more tender relationship of mutual memory and dependence. Of course, as Yingu said, leaving them might not change anything. If those spores remained in the wild, how many human babies would continue to be devoured and how many houses would be burned in order to reproduce? It is unlikely that they would have given up their way of life, handed down from perhaps very distant ancestors, just because of this. The real coexistence between such insects and people should be impossible. However, it is worth noting that once there are no humans, this worm will also become extinct. Therefore, absolute exclusion does not exist. What is this worm a portrait of? Bacteria or virus? Alien? But it's hard to imagine humans having feelings for aliens.
Yingu didn't want to kill, so he just waited for nature to take the worm's life, but at the same time trapped it. For life, respect seems to be based only on possibility or future. What is the value of life without a future? Yingu definitely didn't want to let these worms free again, but he still wanted to leave them alive, which must be said to be strange. However, this may be answered by a sentence in the forty-sixth chapter of the full-time hunter, that life cannot be measured by value. That is to say, in our eyes, even if life has no future, it still cannot be wiped out. This judgment may come from two viewpoints: one is that human beings cannot replace the hand of fate to manipulate the entire nature, and arbitrary life and death is an affront to fate; the other is that life, as the foundation of all values, cannot be shaken casually, at least theoretically Above all, any deprivation of life will ultimately lead to nothingness, not realization, and the satisfaction of adding value.
Chapter 22 Dragon Palace in the Sea
In this sentence, Yingu said that I have no right to interfere with your happiness, and what is the difference between this attitude and his attitude in Chapter 6? In the sixth episode, he told the patriarch that their misuse of insects would eventually lead to disaster and indirectly lead to the collapse of the belief in living gods. And he removed the worm of satisfaction from the girl's body at the request of the girl's lover. Aren't these interferences in the happiness of others? However, there are many other details about the situation in Chapter 6 and Chapter 22, through which we may be able to see his persistent attitude. First, Yingu doesn't seem to intend to break the lie to all the villagers himself in the sixth episode, although he thinks the patriarch lacks integrity and is not worthy of using worms, and predicts that they will perish sooner or later; he doesn't seem to intend to get involved any more, just hope Young lovers who already know the truth or even other villagers give up their belief in living gods by their own consciousness. Second, before deworming the girl, Yingu didn't pay special attention or actually didn't know the satisfaction brought by the day face. After the girl used the worm again because of sadness, he didn't seem to forcibly remove the worm; Adhering to the laws of nature, he believes that each creature should walk through the entire life according to its own unique rhythm, but he also knows that human beings, as part of the entire life system, have their own life incomplete, so he is very concerned about the girl and others. Some people did not interfere in the behavior of taking flowers to drive away their sorrows, and it was difficult to interfere in the first place. In the end, Yingu only suggested that the villagers dig up the rocks and make the road to the sea, and make life better through the satisfaction of actual desires. . Third, the worm in the sixth chapter shortens the lifespan of a person and is abused by a small number of people for profit; while the worm in the twenty-second chapter regenerates a truly complete person, giving joy to the living and giving Consolation for the dead, and no one uses this worm to oppress and exploit others. Judging from these two words and the broader context, Yingu has such attitudes: not to abuse worms, but when people are born from nature and kindness, and worms have profound consequences, good or bad, or mixed. When there is a connection, and there is a sincere wish that cannot be realized without relying on insects, some principles can be adjusted (the green seat in chapter 1 and the heavy fruit in chapter 9 are typical examples); When they are deeply entangled, although Yingu often stretches out a hand or even pulls a hand to keep them in the world, he will not do coercive behavior, or at least not have a coercive attitude (the swamp of travel in chapter 5). , Chapter 6 Morning Flowers and Evening Dew, Chapter 7 Rainbow After Rain, Chapter 8 Visitors from the Sea, Chapter 11 Sleeping Mountain~ This may be an exception in part, after all, Yingu bears a similar fate as a mountain god, and the tenth Chapter Nine: The Line of the Sky). Some of the rest of the attitude, do not do
The reason why the woman who was originally a daughter but became the mother of a "mother" was entangled in insects on that full moon night was partly because of her own eccentricity. My mother is gone forever, but I have to watch my daughter who is physically equal to my mother grow up slowly, I can no longer rely on others, but others start to rely on me; the old thoughts come back day and night, right The sobriety of the actual irreparable pain and the reversal of family roles were perhaps a little too heavy for her. However, when her daughter desperately jumped into the sea to save her, what did she see and learn? The deep love of mothers in the past was vividly manifested in daughters. Although daughters were never mothers, they must not be the same person? When she saves her daughter who looks like her mother, what is she trying to save? Is it yesterday, is it today, or is that person's appearance? These things are intertwined. But maybe one thing is certain: although they all think that it is better to die like that if they give all their time to another person, they must also feel that something is reborn from that abyss, love, dedication, warmth, Close ties, laughter. When this feeling occurs, the rebirth does not strictly mean the past, but also the future, so the similar face is no longer a lair of pain and an obstacle to joy today. A new connection with shadows from the past was truly cemented on this moonlit night. However, if the connection is strong enough, people may not need to rely on similar looks. After losing, you can also let go of the pain, re-integrate, love and be loved again, don't let the haze of death contaminate life, rely on the soul and hope instead of living in the past, perhaps this is what Yingu calls true happiness, a kind of Really powerful happiness, the ability to feel and achieve happiness, rather than blindly asking the world for people and things that are already gone.
Chapter 23: The Voice of Rust
To bear one's own destiny, instead of relying on lies to avoid people's resentment, requires great perseverance, especially when the fate of causing disaster to oneself and others is not due to one's own choice when brought. This kind of perseverance can only be built on a sense of responsibility (she feels guilty and uneasy that her voice has caused disaster to others), compassion (she can feel pain for other people's illness; her parents protect her, even if She can't get up), love (she liked lively and lively villages very much when she was a child) can not be cut off.
People with certain characteristics can be liberated only in places with certain characteristics, without causing trouble to themselves and others. People who have a certain trait do not necessarily want to have this trait, and certainly do not want to bring disaster to the people they like or even be hated and rejected by them. However, if the person fails to get to a place where he or she is acceptable, there are ultimately three outcomes: the trait of the possessor and the important and fundamental ability to induce it are suppressed; the trait is not revealed by the possessor , and eventually bring serious and even irreversible disasters to the people around them; those with the characteristics are exiled without any hope, and can only endure loneliness in the end. If you think about it more broadly, this trait in itself may not be harmful, and may even be beneficial in some places. But even if these circumstances do not exist, blind isolation, exclusion, and hatred of those with traits cannot be taken for granted. Consider if there is a general idea that this person has one flaw or that, and although the person feels helpless, for the sake of most people, he or she would be imprisoned, maimed, or Kill it, what will this world be like? This kind of thinking may not appear harmful at first, and even eliminate some major hidden dangers, but in the long run, it will cause even greater disasters. This can be found in the majority-determined country in Chapter 5 of Chino's Journey.
In Chapter 24, the female insect master in the camping field
has investigated very carefully. Why didn't she think of burning a sample with fire before deciding to burn the mountain? Perhaps it is because the number of experiments is not enough, and the amount of burning is not enough. The female insect master and the villagers were indeed too anxious. But if they didn't set fire to the mountain, was it really possible to uproot the grass and get through the winter? Perhaps, the method proposed by Yingu is effective, but its moderating style may lead to the death of some people from starvation, and the withering of more plants and trees before the disaster is eradicated. Ultimately, it seems that both approaches will result in the sacrifice of some human beings and the destruction of nature. However, the damage caused by the method of the female insect master may be even greater, directly burning the animals, and creating insects that are faster and inconvenient to capture and destroy. And Yingu, as a traveler, can not be so hasty, if he takes over in time, it can reduce some disasters.
Disasters are borne by oneself, only then can enlightenment be born. The choice of female insect masters and villagers needs to be their own responsibility. Only they, the people who live on this land, not travelers like Yingu, can really affect this land for a long time. Similarly, insect masters with special talents and rich knowledge cannot carry the burden of everyone on their own, because decisions are made together by everyone, and those who have been spoiled cannot learn to avoid disasters and seek methods by themselves.
The bell also needs to be tied. Using insects to control insects is the most feasible method, because there is no need to sacrifice other lives.
Worms also evolve. What is the origin of those worms that are enough to cause great disasters? Are they old or new? What kind of relationship do they have with human beings? Is it the cause, the effect, the force that restrains each other, or the means by which each other can accomplish their mission or destiny? In the end, is life the fault of each other or is it a compatriot?
Chapter 25, Blessed Eyes, Confused Eyes
, I can't change it even after I see it. Warnings are unavoidable. Can man finally escape from predestination? If even prophecy is in the category of destiny, then what is the source of the desire to listen to prophecy? Is it an inevitable product of the human mind? Or is it futile efforts and expectations to save something?
Compared with the boundless space and time, is human beings still too small? Is it s
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