Let's develop theories, patiently and honestly thinking them out, in order to promptly act against them β acting and justifying our actions with new theories that condemn them. Let's cut a path in life and then go immediately against that path. Let's adopt all the poses and gestures of something we aren't and don't even wish to be, and don't even wish to taken for being.
Interpretation
The quote emphasizes the importance of questioning established ideas and norms while simultaneously acknowledging the complexities of identity and belief.
Fernando Pessoa's quote encourages a critical approach to understanding life and our actions. It suggests that we should develop theories thoughtfully, while being aware of the contradictions in our choices and identities. By advocating for a reflective yet bold stance, the quote illustrates the tension between conformity and self-authenticity, highlighting the experimental nature of existence where one must navigate through beliefs and actions that may not align with one's true self.
In practice
In a discussion about self-identity during a psychology class.
I have at this moment so many fundamental thoughts, so many truly metaphysical things to say, that I suddenly get tired and decide not to write any more, not to think any more, but to allow the fever of speaking to make me sleepy, and with my eyes closed, like a cat, I play with everything I could have said.
It's been months since I last wrote. I've lived in a state of mental slumber, leading the life of someone else. I've felt, very often, a vicarious happiness. I haven't existed. I've been someone else. I've lived without thinking.
We all have two lives: The true, the one we dreamed of in childhood And go on dreaming of as adults in a substratum of mist; the false, the one we love when we live with others, the practical, the useful, the one we end up by being put in a coffin.
I'm a man for whom the outside world is an inner Reality.
My dreams are a stupid refuge, like an umbrella against a thunderbolt.
The chill of what I won't feel gnaws at my present heart.
Perhaps the whole root of our trouble, the human trouble, is that we will sacrifice all the beauty of our lives, will imprison ourselves in totems, taboos, crosses, blood sacrifices, steeples, mosques, races, armies, flags, nations, in order to deny the fact of death, the only fact we have. It seems to me that one ought to rejoice in the fact of death - ought to decide, indeed, to earn one's death by confronting with passion the conundrum of life.
It is to the Cross that the Christian is challenged to follow his Master: no path of redemption can make a detour around it.
The outcome of the war is in our hands; the outcome of words is in the council.
In the assemblies of the enlightened ones there have been many cases of mastering the Way bringing forth the heart of plants and trees; this is what awakening the mind for enlightenment is like. The fifth patriarch of Zen was once a pine-planting wayfarer; Rinzai worked on planting cedars and pines on Mount Obaku. . . . Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment.
I would like to believe this is a story Iβm telling. I need to believe it. I must believe it. Those who can believe that such stories are only stories have a better chance. If itβs a story Iβm telling, then I have control over the ending. Then there will be an ending, to the story, and real life will come after it. I can pick up where I left off.
When the virus of restlessness begins to take possession of a wayward man, and the road away from Here seems broad and straight and sweet, the victim must first find himself a good and sufficient reason for going.
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