All of life’s unpleasant experiences – when we make fools of ourselves, act thoughtlessly, or lapse in our observance of some virtue – should be regarded as mere external accidents which can’t affect the substance of our soul. We should see them as toothaches or calluses of life, as things that bother us but remain outside us (even though they’re ours), or that only our organic existence need consider and our vital functions worry about.
When we achieve this attitude, which in essence is that of the mystics, we’re protected not only from the world but also from ourselves, for we’ve conquered what is foreign in us, contrary and external to us, and therefore our enemy.
Horace said that the just man will remain undaunted, even if the world crumbles all around him. Although the image is absurd, the point is valid. Even if what we pretend to be (because we coexist with others) crumbles around us, we should remain undaunted – not because we’re just, but because we’re ourselves, and to be ourselves means having nothing to do with external things that crumble, even if they crumble right on top of what for them we are.
For superior men, life should be a dream that spurns confrontations.
Fernando Pessoa
Translation Richard Zenith
To be is to be contingent: nothing of which it can be said that "it is" can be alone and independent. But being is a member of paticca-samuppada as arising which contains ignorance. Being is only invertible by ignorance.
Destruction of ignorance destroys the illusion of being. When ignorance is no more, than consciousness no longer can attribute being (pahoti) at all. But that is not all for when consciousness is predicated of one who has no ignorance than it is no more indicatable (as it was indicated in M Sutta 22)
Nanamoli Thera
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