Shadows

http://hca.gilead.org.il/shadow.html
The Shadow by Hans Christian Andersen (1847)
“Ah, I hoped you would recognize me,” said the elegant stranger; “I have gained so much that I have a body of flesh, and clothes to wear. You never expected to see me in such a condition. Do you not recognize your old shadow? Ah, you never expected that I should return to you again. All has been prosperous with me since I was with you last; I have become rich in every way, and, were I inclined to purchase my freedom from service, I could easily do so.” And as he spoke he rattled between his fingers a number of costly trinkets which hung to a thick gold watch-chain he wore round his neck. Diamond rings sparkled on his fingers, and it was all real.
“I cannot recover from my astonishment,” said the learned man. “What does all this mean?”
“Something rather unusual,” said the shadow; “but you are yourself an uncommon man, and you know very well that I have followed in your footsteps ever since your childhood. As soon as you found that I have travelled enough to be trusted alone, I went my own way, and I am now in the most brilliant circumstances. But I felt a kind of longing to see you once more before you die, and I wanted to see this place again, for there is always a clinging to the land of one’s birth. I know that you have now another shadow; do I owe you anything? If so, have the goodness to say what it is.”
“No! Is it really you?” said the learned man. “Well, this is most remarkable; I never supposed it possible that a man’s old shadow could become a human being.”
“Just tell me what I owe you,” said the shadow, “for I do not like to be in debt to any man.”
“How can you talk in that manner?” said the learned man. “What question of debt can there be between us? You are as free as any one. I rejoice exceedingly to hear of your good fortune. Sit down, old friend, and tell me a little of how it happened, and what you saw in the house opposite to me while we were in those hot climates.”
“Yes, I will tell you all about it,” said the shadow, sitting down; “but then you must promise me never to tell in this city, wherever you may meet me, that I have been your shadow....”
(...)

kaip supratote, nuotrauka mano :)

Nebus per daug, tikrai

Ir tik šiandien man pavyko atrast pasiklydusį protą
Ir tik šiandien aš pažadinau vėl užmigdytus jausmus
Ir tik šis momentas vienas vienintelis tam jis ir duotas
Kad aš galėčiau pamiršti kas buvo ir rasti kas bus...

apelsinų žievelės ir obuolių valgytojai

http://www.salinger.org/index.php?title=Orange_Peels_and_Apple-Eaters:_Buddhism_in_J.D._Salinger
Orange Peels and Apple-Eaters: Buddhism in J.D. Salinger's Teddy
Tony Magagna:
"the way in which Teddy describes the orange peels as appearing in front of him, and then, moments later, beginning to sink out of view - out of existence - points to the Buddhist idea of impermanence; nothing lasts forever - those things that we perceive, and even our own lives, are only temporary occurrences which will, with time, vanish. This passage also reflects the directly related Buddhist belief of non-existence, which teaches that physical existence - whether of self, or time, or even orange peels - is an illusion. Buddhists hold that the materiality of the world only exists within earthly, and therefore false, perceptions; in other words, we fool ourselves into thinking that we, and everything around us, exist in any physical sense. Thus, when Teddy remarks here that the orange peels only exist in his mind, as well as later when, upon leaving the cabin, he states, "After I go out this door, I may only exist in the minds of all my acquaintances....I may be an orange peel" (174), he is, in a Buddhist sense, quite right."
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In Teddy, the title-character observes how his parents, and seemingly everyone else around him, are so caught up in emotional attachment, but he cannot understand why: "I wish I knew why people think it's so important to be emotional....My mother and father don't think a person's human unless he thinks a lot of things are very sad or very annoying or very - very unjust' (186). Such emotional attachment, which for Teddy is incomprehensible, even leads him, in his journal, to proclaim how quite sick he is of poetry (180), because, as we learn later, "[Poets]'re always sticking their emotions in things that have no emotions" (185). In contrast to this apparently Western-world poetry, and further demonstrating Salinger's Buddhist influence, Teddy quotes two Japanese haikus as examples of non-emotional poetry; both haikus are by Basho, a famous Zen poet.
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No matter the reason for this syncretism of Buddhist and Judeo-Christian principles, it is quite clear that Salinger embraces such a mix in the language and imagery of Nicholson and Teddy's conversation. Nicholson continuously uses biblical language while talking to Teddy, even when referring to seemingly non-Judeo-Christian experiences.
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We do not have to be Buddhist, or Jewish, or Christian in order to open our minds to a new perspective. As Teddy says to Nicholson, who asks him what he would do to change the education system: I'd try to show [children] how to find out who they are, not just what their names are and things like that...I'd get them to empty out everything their parents and everybody ever told them....I'd want then to begin with all the real ways of looking at things, not just the way all the other apple-eaters look at things (195-96). Maybe, then, we are Teddy's hypothetical pupils - Salinger's real ones - meant to cough up our own piece of the apple, in order to see the orange peels.

taip