>First, the author conflates procrastination, idleness and perfectionism, as if they were interchangeable But he distinguishes them later: The drama of procra

>First, the author conflates procrastination, idleness and perfectionism, as if they were interchangeable But he distinguishes them later: The drama of procrastination comes from its split nature. Just like the architect from Shiraz, the procrastinator is smitten by the perfect picture of that which is yet to be born; he falls under the spell of all that purity and splendor. What he is beholding is something whole, uncorrupted by time, untainted by the workings of a messed-up world. At the same time, though, the procrastinator is fully aware that all that has to go. No sooner does he get a glimpse of the perfection that precedes actualization than he is doomed to become part of the actualization process himself, to be the one who defaces the ideal and brings into the world a precarious copy, unlike the architect who saves it by burning the plans. So in this view procrastination is not his idealized perfectionism ("burning the plans") or his idealized idleness ("intuiting a cosmic meaninglessness, which comes along with the realization that, with every action, we get only more entangled in the universal farce"). It has a split nature that's the worst of both. Also it's possible that his reference to nothingness doesn't mean sunyata, but "making no karma" by not participating in samsara.