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mistbow · 1 year

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The Virtue of Void

The dragon mark on the Shepherd’s glove is modeled after Maotelus, and even the cloak is based upon the patterns of Maotelus. The Shepherd also uses Maotelus’ powers, the “Silver Flame”, to purify hellions. Yet, I think, even outside of his duty as the Shepherd, Sorey’s character represents the virtue in the element that Maotelus represents, Void.

In Zestiria, there are five elements: Earth (地), Water (水), Fire (火), Wind (風), and Void (無), modeled after the Godai (五大) in Japanese Buddhism: Earth (地), Water (水), Fire (火), Wind (風), and Void (空); as you can see that even the Five Lords are called Godaishin (五大神) in Japanese. However, if you notice in the kanji used for void, it’s actually different; sure, both “空” and “無” can be translated to “Void” in English, however, there’s a big yet nuanced difference here.

When 空 is used (like in the original Godai in Buddhism), Void means something like a vacant space. There’s nothing inside. Think about how a vase is useful because it has the clay part holding everything together, and the space inside it that you can put anything in it. In Buddhism, this character is used when describing śūnyatā or the element of ākāśa (both are very different concepts, mind you).

When 無 is used (like in Zestiria), Void means something like no-thing, like when you put the prefix un- or non- in English. It is the “without”. What it is not, however, is “no” in the “yes” and “no” dichotomy, which I will talk about later. It also, in some ways, refers to pure awareness, before the human gains experience and knowledge.

In Zen Buddhism, there’s a popular kouan in Mumonkan (無門關, lit. The Gateless Gate), in which the first kouan (趙州狗子) reads like this:

趙州和尚、因僧問、狗子還有佛性也無。州云、無。

A monk asked Zhaozhou Congshen, a Chinese Zen master, “Has a dog Buddha-nature or not?” Zhaozhou answered, “無.”

This has been interpreted to mean as follows: The kouan is not about whether a dog does or does not have a Buddha-nature because everything is Buddha-nature, and either a positive or negative answer is absurd because there is no particular thing called Buddha-nature. In it, the answer of “negative”, 無, is clarified as although all beings have potential Buddha-nature, beings who do not have the capacity to see it and develop it essentially do not have it. The purpose of this primary kouan to a student is to free the mind from analytic thinking and into intuitive knowing. A student who understands the nature of his question would understand the importance of awareness of potential to begin developing it.

VELVET: Let me ask you a question, Shepherd. Which do you choose: the “many” or the “individual”? SOREY: Well, I suppose I'd choose each of the “individual” so I'd end up with the “many.”

This is a very Sorey-like answer, of course, in which I mean to say that here he basically refuses to engage in the dichotomy presented by Velvet (Artorius, actually). Sorey indirectly says to unask this question; it is fundamentally flawed and that he won’t give in to the premise that a dualistic answer can be given in this case. It’s not either-or, because without the individual, there is not the many, and vice-versa.

To explain more on that, I’d like to go back to the Five Lords, but especially look at the crests for the two known leaders of the Lords: Maotelus and Innominat.

The Crest of Maotelus

A crest signifying Maotelus, the central figure of the Five Lords—a lord of the void, who embodies both light and darkness.

The Crest of Innominat

A crest that bears a distinct resemblance to that of Maotelus of the Five Lords. The dark parts are absent, leaving one with an impression of light and purity.

These crests are deliberately similar, yet the big difference is that Innominat’s is missing the “dark” parts: signifying only “light” and “purity.” The “void” that Maotelus represents, on the other hands, embraces both the “dark” and the “light”, and we have the entire game of Berseria to explain why that is.

Taking a closer look at Maotelus’ crest, it reminds me of another symbol that exists in the real world, because of the equal and interacting dark and light parts, almost cyclical.

Taijitu (太極圖), literally meaning the Symbol of the Supreme Ultimate, is often used to symbolize yin-yang (陰陽), opposing yet non-adversarial forces that complement each other, equally taking turns on waning, waxing, waning, and waxing again. The common saying in English is that “there are two sides to everything”, however this doesn’t fully explain the symbol: one half of the yin-yang cannot exist without the other. They are inseparable. If you have a hill that has a sun shining on one side, then you have one sunny side and one shady side. You cannot have an inside of a square without the outside, or the outside without the inside. That sort of thing.

「オレはヘルダルフがどうして災禍の顕主になったのかを知りたいんだ」

迷うことなく答えたスレイにメーヴィンは重ねて尋ねた。

「知ってどうする？あいつを倒す弱点を見つけたいのか？」

「それは……考えたことなかったな」

「なに？」

意外な答えにメーヴィンは眉間に皺を寄せた。

「じゃあ、なんのためにヘルダルフの過去を知りたいんだ？」

「導師として……ううん、オレがオレとしてヘルダルフと向き合うためだよ」

導師の使命は禍の顕主を鎮めること。スレイが導師になった当初、ライラはそう説明した。そのためには、世界を識る必要があると。

そしてスレイは旅に出た。出会いと別れを繰り返し、喜びと悲しみを繰り返した。どんなことにも裏と表があり、それらは切り離せない関係にあることを識った。

「旅は、導師として必要だったのかもしれない。でも、オレは導師であるまえにオレなんだ。世界を旅して、この世界が災禍の顕主によって危機に瀕していることを改めて識った。それを止めたいと思うのは、導師だからじゃない。オレ自身なんだ」

災禍の顕主は世界を穢れで満たそうとする、いわば大きな”負の流れ”だ。それと向き合い、抗おうとするなら—”正の流れ”になろうとするなら、相手を深く知り、正しく裏と表の関係にならなくてはいけない、とスレイは感じていた。

「導師として災禍の顕主と戦うだけなら、過去なんて識らなくてもいいかもしれない。でも、オレは識りたいんだ。自分が向き合うためには、それが必要だって感じてる。導師じゃなく、オレの勝手な願いだけれど、迷いのない選択をしたいから……メーヴィン、力を貸してくれないかな？」

メーヴィンは沈黙した。顔から笑みは消え、鋭い眼光がスレイを見定めるように行き来する。///スレイも沈黙し、メーヴィンの答えを待った。

やがて語り部は深くため息をついた。

「……なるほどな。使命じゃなく、己の意志で戦うことにしたってわけか……。確かにたいしたタマだったようだ」

“I want to know why Heldalf became the Lord of Calamity.”

Sorey answered without any hesitation, and Mayvin asked again.

“And what will you do once you know? Do you want to find a weakness to take him down?”

“I... had never thought about that.”

“What?”

Mayvin’s brows wrinkled at the unexpected answer.

“Then, for what reason do you want to know about Heldalf’s past?”

“I want to face him as the Shepherd... no, as myself.”

It is the Shepherd’s duty to quell the Lord of Calamity. When Sorey first became the Shepherd, Lailah explained this to him. In order to do so, he needed to know the world, she also told him.

Then Sorey set out on his journey. He had repeated encounters and farewells, experienced repeated joy and sorrow. He learned that everything had two sides to it, and that these two sides were inseparable.

“This journey might have been necessary for me as the Shepherd. But I am me before I am the Shepherd. Traveling around the world, I understood once again that this world is threatened by the Lord of Calamity. And I want to stop that not because I am the Shepherd, but because I want to do it as myself.”

The Lord of Calamity was a great “negative flow,” so to speak, that seeked to fill the world with malevolence. To face and resist this, to be the “positive flow,” Sorey felt he had to know the other party deeply and be on the right side of the relationship between the two.

“If all I want to do is to fight against the Lord of Calamity as the Shepherd, I may not need to know anything about his past. But I want to know; I feel that I need to in order to face him. It’s my own selfish wish, not as the Shepherd, but I want to make this choice without hesitation, so... Mayvin, will you lend me your strength?”

Mayvin was silent. His smile faded from his face, and his sharp eyes came and went as if he were assessing Sorey.

Sorey, too, was silent, waiting for Mayvin’s answer.

“...I see. So you decided to fight him not because of the Shepherd’s calling, but on your own will... you certainly have the gall to do it.”

Emphasis mine. Like coins, Sorey realizes that everything can’t have the tails (裏) without the heads (表). If Heldalf is the minus (負) of this world, so to speak, then in some ways he intuits that he needs to be the plus (正). That’s just how the world operates—it will yield to the balance, as he gets it.

(By the way, this whole duality of everything also applies to life and death in Daoism, and Zestiria, as a whole, touches upon both life and death in its narrative.)

死生，命也，其有夜旦之常

Death and life are ordained, just as we have the constant succession of night and day.

故善吾生者，乃所以善吾死也

That I found it good to live is the very reason why I find it good to die.

(For a person to value life but resist death would be a perversion of our very nature, as life and death are natural stages of being, if we value a person’s life, we should likewise value their death.)

反者道之動弱者道之用天下萬物生於有有生於無

Returning is the movement of Dao. Yielding is the manner of Dao. The ten thousand creatures of the world are created from being; Being is created from non-being.

—Dao De Jing (道德經) verse 40

道生一一生二二生三三生萬物萬物負陰而抱陽沖氣以為和

Dao creates one. One creates two. Two creates three. Three creates the ten thousand creatures. The ten thousand creatures carry Yin and embrace Yang, Pouring their Qi together, thus becoming harmonious.

—Dao De Jing (道德經) verse 42

In Daoist philosophy, the yin-yang becomes sensible from an initial, quiescent nothingness or non-being (無), and continues moving on until that quiescence is achieved again.

And I’d like to emphasize this: at the center of Daoist philosophy is that nothingness (無). Everything emerges from that 無, and will come back to that 無 as well; that’s how the world will settle itself naturally, and that’s how we live with Dao (道), or, put simply, the underlying principles of the universe (this is a very gross simplification, by the way).

One of the important concepts in Daoism is wu wei (無為).

道常無為而無不為

Dao ever-constantly practices actionless action, Yet nothing is left undone.

—Dao De Jing (道德經) verse 37

The term basically gets translated as a lot of things (actionless action, non-action, etc.), but wu wei refers to an action that you do without needing to act on it; an action that is so natural to you that you don’t have to consciously think about how, what, why, when to do it. (Think of how when you learn how to drive, you are conscious about many things, yet when you’re already adept, it’s almost second nature to you.)

Without forcing it. Yes, perhaps that is the right word.

將欲取天下而為之吾見其不得已

[夫]天下神器不可為也為者敗之執者失之

故物或行或隨或(歔)或吹或強或羸或挫或隳

是以聖人去甚去奢去泰

Would you take hold of the world and control it? I see you have no choice.

Now: the world is a divine vessel, You can not control it (indeed!). He who acts, ruins it; He who grasps, loses it.

So, among all things, Some lead and some follow, Some sigh and some pant, Some are strong and some are weak, Some overcome and some succumb.

Therefore the sage avoids extremity, excess, and extravagance.

—Dao De Jing (道德經) verse 29

There is an order to life, and we play our parts in it. That’s fine, and it grants us enough liberty to explore our capacities and take delight in them. But if we try to overstep our boundaries, extend beyond our capacities, we will fail miserably and painfully.

There is no satisfaction in pretense, if allowed to guide our lives. We need to be what we are, not what we would like to be.

ROSE: Sorey. If a heart set on justice starts generating malevolence, how do you think it should be stopped? ROSE: That’s what her angle is. She thinks her own personal justice and a universal sense of justice are one and the same.

I hope it’s obvious enough why Cardinal Forton is different from Sorey, despite both having strong enough desires/dreams of their own.

(There’s also duality at play here—Sorey gives life, Rose takes life.)

「イズチにいた頃は"穢れは危険なもの"って認識ですんだけど、こうやって人の世界に出てくると、そんな単純なものじゃないんだってわかったよ。人の社会と穢れは切っても切れない関係なんだ。そこで生きていくということは、誰でも穢れを生む可能性があるってこと」

スレイは街を見通した。フォートンの影響がなくなったとはいえ、穢れはまだ残っている。街の人々が知らないうちに生んでいるのだ。

「オレも穢れを生むかもしれない」

「君は穢れを生まないよ」

ミクリオは間髪入れずに答えた。スレイは顔をしかめる。

「.......どうして、言い切れるんだ？どうしても叶えたい夢がある——その点では、オレとフォートン枢機卿の気持ちは一緒じゃないか。それで、あの人は穢れを生み出していた」

「あの人とスレイは違う。君はひとりじゃない」

ミクリオははっきりと言った。

「夢を叶えるには、揺るがない意志が必要だ。けれどその強さゆえに、視野が狭くなり、他者の痛みに心が麻痺していく。——でもそれは一人だからだ。一人で夢を叶えようとするから、周りが見えなくなる」

ミクリオはスレイの両肩を摑み、言い聞かせるように言った。

「君の夢は、僕の夢でもある。君が暴走しそうになったら、僕が殴ってでも目を覚まさせる。僕を信じられないか？」

スレイは迷わず首を振る。その勢いのよさに、ミクリオは少しだけ笑う。

「だから君は穢れに捕まることはない、絶対」

“When I was in Elysia, I was aware that malevolence was a dangerous thing, but now that I’m out in the world of humans, I come to realize that it’s not that simple. Human society and malevolence are inseparable, even if we try to separate them. Living in such a world means that everyone has the potential to be tainted.”

Sorey looked over the town. Although Forton’s influence is gone, malevolence still remains. The people of this town were giving birth to malevolence without them realizing it.

“I might give birth to malevolence too.”

“You won’t.”

Without a moment’s delay, Mikleo answered. Sorey frowned.

“…How can you be so sure about that? I have a dream that I really want to fulfill——and in that respect, aren’t my feelings the same as Cardinal Forton’s? She was giving birth to malevolence because of that.”

“You’re different from her. You’re not alone.”

Mikleo made it very clear.

“An unwavering will is needed to make dreams come true. But because of how strong it is, our vision narrows and our hearts become numb to the pain of others——but that’s only because we are alone. Because we try to fulfill our dreams alone, we lose sight of the world around us.”

Mikleo said, grabbing both of Sorey’s shoulders, as if to remind him.

“Your dream is also my dream. If you are about to go out of control, I’ll punch you to wake you up. Or you can’t trust me?”

(Emphasis, again, mine.)

The Daoist sage is the paradigm of proper responsiveness. He has perfect sensitivity and responsiveness both to things in the world and to other people; to his surroundings. He’s open to the dynamic of relationship self-other, to the relativity and mutual involvement of self and other. In contrast with an average human being, the sage, whose heart-mind (心) is free from any residue, displays an “unbiased receptivity to things.” His empty heart-mind “takes no distortive action” and so “what is can be as it is, with no disfigurement.” Thus, it is possible for the sage to “appreciate things as they really are” and also to perceive and embrace a person as they are. The uncluttered heart-mind makes the sage well-equipped for correctly evaluating the actions of others and responding appropriately.

(I would like to mention that Zestiria tackled a bit of this whole “you’re not alone” bit earlier with a Daoist parable: the snake, the frog, and the centipede.)

Yes, it is in the heart-mind (心) that is empty; that has nothing in it. Think of it like a mirror, or a glass, that gets obscured when it is tainted, and so you can’t see clearly what’s on or through it. In Zestiria, I think this is the virtue of purity really stands for.

穢れ――自らの思うまま生きることを阻む世界の皮肉に圧し潰された、人の心の悲鳴。その悲鳴を感じ寄り添い、本当の形の心とともに再出発する背中を押すのがスレイの救いの力(感じる力・霊応力)。浄化の炎を振るうだけでは救いとは言えず、逆に炎がなくとも人や天族を穢れから救う事はできる。

Malevolence――The screams of the human heart-mind that is crushed by the irony of the world that prevents them from living as they wish.

To feel those screams of the heart-mind and get close to it, and push them to start over with the heart-mind in its true form is Sorey’s powers of salvation (his power to feel and his resonance).

Wielding Flame of Purification alone is not enough to save; on the contrary, it is possible to save humans and seraphim from malevolence even without it.

In Daoism, at the core of the heart-mind (心) of every human being there is an authentic self. The authentic self is intimately connected with virtue (德), which is a gift people receive at birth. But the heart-mind is also the seat of all mental activities; it is the “location of consciousness.” With time and via the contact with the outside world (learning a language, learning social norms, going through traumatic experiences, etc.), the heart-mind becomes filled—like a container—with “knowing consciousness” (知). Not knowing how to use this knowing consciousness selectively—turn it on when necessary, but also turn it off at other times—a human being comes to depend on this consciousness and identify with it completely. When unstopped in its growth, this consciousness continues to produce multiple, derivative intellectual layers atop the true self. All actions that are motivated by these inauthentic layers oppress and harm one's spiritual core.

The thoughts, actions, and speech of a person are no longer the reflection of their true self.

EDNA: Don’t let her see you frowning like that. You don’t want Rose’s feelings to go to waste, do you? SOREY: I don’t. But I just... I feel so bummed.

Now, the question of emotions. Having an empty heart-mind which is free from emotions implies being emotionless. However, it is not really the case that a Daoist sage is emotionless; rather that he does not add anything (i.e., a word, a thought, an action) to make a given emotion amplify and, thus, exceed its natural boundaries. Being free of these excessive emotion means not allowing likes or dislikes to damage you internally, instead making it your constant practice to follow along with the way each thing is of itself, without trying to add anything to the process of life.

The sage consciously restrains himself from making any such additions that would lead to prolonging the life span of an emotion. As a result, emotions remain spontaneous, genuine, and harmless—they come and go freely, like changes in the weather or the seasons of the year, and they never transform into anything excessive or harmful. Thus, emotions are never artificially solidified into a fixed identity. The sage is free from emotions in the sense that they leave no residue in his heart-mind, they do not take up the space within, and thus they do not block the sage's unity with Dao. By cultivating the void (無) of the heart-mind, the sage ensures that he is never harmed by emotions.

SOREY: You mean to live is to obey the laws of nature? HELDALF: What else would it be? SOREY: You’re wrong! All that is, is not being dead.

Daoism is a philosophy that stresses living simply and honestly while in harmony with nature. Letting things follow their natural course. Wu wei (無為), no wasted action, is the principle.

However, one thing that many people get wrong when hearing about this concept is that it means total surrender. Yes, wu wei implies giving up on forcing things. But never giving up altogether.

For instance, when you’re experiencing injustices, wu wei doesn’t suggest resignation. It’s quite the opposite. Wu wei suggests a persistent amount of pressure. This pressure isn’t a metaphorical jackhammer or wrecking ball. It’s a soft strike in the right spot. It’s like water quietly working through the toughest cliffs and rocks.

Be like water making its way through cracks. Do not be assertive, but adjust to the object, and you shall find a way around or through it. If nothing within you stays rigid, outward things will disclose themselves… Now, water can flow or it can crash. Be water, my friend.

Passivity is often looked down upon. In the case of Zestiria and Sorey, (especially in the early reviews where people started playing Zestiria in bad faith because of the infamy surrounding the game), people often criticize how Sorey is not the ideal male Tales protagonist; he is often called “radio-controlled” (ラジコン) in the sense that Rose (along with the others, especially Lailah) is seen as the one controlling and driving his character around, thus, Rose is, to the eyes of these people, the “real” protagonist of Zestiria because she is the more “assertive” one. And she is assertive, by the way, but I think people look at Sorey’s character the wrong way.

Yielding and passivity are virtues traditionally associated with the feminine in the Daoist point of view, and I know this might have caused some knee-jerk reaction in some people, but in Dao De Jing, even though the intended audience would've been men, students are encourage to embrace and nurture the feminine elements of their nature. These feminine virtues are seen as positive traits to have, not inferior to their more assertive masculine counterpart.

The “feminine” is the earth. The inborn nature of its body is stable. Women are patterned on it. If a man wishes to congeal his essence, he should mentally pattern himself on earth and be like a woman.

And it is, intended as part of his character.

山本　そういう意味ではおとなしい主人公に見えるかもしれませんが、熱い思いはちゃんと持っていて、叫んだりノリや勢いだけで解決しようとはしないキャラクターにしたんです。代わりに、ミクリオをストレートに感情表現するキャラクターにして、2人で1人の主人公のような言動をとるように工夫しました。

YAMAMOTO: In that sense, [Sorey] may seem like a calm protagonist, but he has passionate feelings, yet does not try to solve problems by shouting or just going with his spirit or momentum. Instead, we made Mikleo a character who expresses his emotions in a straightforward manner, so that the two of them act and speak as if they are one protagonist.

馬場　彼が世界を動かそうとしたんじゃなくて、彼の行動の結果が世界を動かしていく、変えていく。

BABA: He didn’t try to move the world, but the results of his actions moved and changed the world.

Sorey is like a blank canvas, unstained, yet with a strong, pure core. With this heart-mind of his that is empty in the Daoist sense, he acts just as he does, just as he is, staying true to himself. He never forces his way through, he knows that he has to be in harmony with nature (as symbolized by the seraphim, who are described as the very world the humans live in itself), and he then learns that everything in the nature has two sides to it—this includes reconciling not just life but also death. To respect life, you have to respect death. To respect death, you have to respect life. But to yield also means to still be alive; being alive is not the same as not being dead, after all. He has learned to be in check with himself, and with his surroundings.

Sorey is really the perfect character that embodies the values that Maotelus’ Void represents. Empty of malevolence.

One thousand years apart, and he manages to inherit that will. Legends (伝承) are not just told (伝), but also needs at least someone willing to listen to them (承); it’s why they’re called that way.

“Legends” will someday become “hope.”

#tales of #tales of zestiria #mino talks zesty #mino rambles #very long post...#i always get too long-winded yet say nothing lol

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