"We know little, but that we must hold to what is difficult is a certainty that will not forsake us; it is good to be solitary, for solitude is difficult; that something is difficult must be a reason the more for us to do it.
To love is good; too: love being difficult. For one human being to love another: that is perhaps the most difficult of all our tasks, the ultimate, the last test and proof, the work for which all other work is but preparation. For this reason young people, who are beginners in everything, cannot yet know love: they have to learn it. With their whole being, with all their forces, gathered close about their lonely, timid, upward-beating heart, they must learn to love. But learning-time is always a long, secluded time, and so loving, for a long while ahead and far on into life, is-solitude, intensified and deepened loneness for him who loves. Love is at first not anything that means merging, giving over, and uniting with another (for what would a union be of something unclarified and unfinished, still subordinate-?), it is a high inducement to the individual to ripen, to become something in himself, to become world, to become world for himself for another's sake, it is a great exacting claim upon him, something that chooses him out and calls him to vast things. Only in this sense, as the task of working at themselves ("the hearken and to hammer day and night"), might young people use the love that is given them. Merging and surrendering and every kind of communion is not for them (who must save and gather for a long, long time still) , is the ultimate, is perhaps that for which human lives as yet scarcely suffice.
But young people err so often and so grievously in this: that they (in whose nature it lies to have no patience) fling themselves at each other, when love takes possession of them, scatter themselves, just as they are, in all their untidiness, disorder, confusion... And then what? What is life to do to this heap of half-battered existence which they call their communion and which they would gladly call their happiness, if it were possible, and their future? Thus each loses himself for the sake of the other and loses the other and many others that wanted to still come. And loses the expanses and the possibilities, exchanges the approach and flight of gentle, diving things for an unfruitful perplexity out of which nothing can come any more, nothing save a little disgust, disillusionment and poverty, and rescue in one of the many conventions that have been put up in great number like public refuges along this most dangerous road. No realm of human experience is so well provided with conventions as this: life-preservers of most varied invention, boats and swimming-bladders are here; the social conception has managed to supply shelters of every sort, for, as it was disposed to take love-life as a pleasure, it had also to give it an easy form, cheap, safe and sure, as public pleasures are.
It is true that many young people who love wrongly, that is, simply with abandon and unsolitarily (the average will of course always go on doing so), feel the oppressiveness of a failure and want to make the situation in which they have landed viable and fruitful in their own personal way-; for their nature tells them that, less even than all else that is important, can questions of love be solved publicly and according to this or that agreement; that they are questions, intimate questions from one human being to another, which in any case demand a new, special, only personal answer-: but how should they who have already flung themselves together and no longer mark off and distinguish themselves from each other, who therefore no longer possess anything of their own selves, be able to find a way out of themselves, out of the depth of their already shattered solitude?
They act out of common helplessness, and then, if, with the best intentions, they try to avoid the convention that occurs to them (say, marriage), they land in the tentacles of some less loud, but equally deadly conventional solution; for then everything far around them is-convention; where people act out of a prematurely fused, turbid communion, every move is convention: every relation to which such entanglement leads has its convention, be it ever so unusual (that is, in the ordinary sense immoral); why, even separation would here be a conventional step, an impersonal chance to decision without strength and without fruit."
-Rainer Maria Rilke, "Letters To A Young Poet"
