Hermann Hesse

Winner of the Nobel Prize for Literature

Slovenian rock band Siddharta got its name after his book.

American rock band Steppenwolf got their name from "Steppenwolf" written by Hesse.

Father of Bruno Hesse (b. 1905), Heiner Hesse (b. 1909) and Martin Hesse (b. 1911). Grandfather of Christina and Simon (Brunos children), Silver, David and Eva (Heiners children) and Sibylle Hesse (Martins daughter).

Son of Johannes Hesse and Marie Gundert and brother of Adele Gundert-Hesse and Johannes Hesse Jr.

If I know what love is, it is because of you.

Often it is the most deserving people who cannot help loving those who destroy them.

It may be important to great thinkers to examine the world, to explain and despise it. But I think it is only important to love the world, not to despise it, not for us to hate each other, but to be able to regard the world and ourselves and all beings with love, admiration and respect.

When you like someone, you like them in spite of their faults. When you love someone, you love them with their faults.

So she thoroughly taught him that one cannot take pleasure without giving pleasure, and that every gesture, every caress, every touch, every glance, every last bit of the body has its secret, which brings happiness to the person who knows how to wake it. She taught him that after a celebration of love the lovers should not part without admiring each other, without being conquered or having conquered, so that neither is bleak or glutted or has the bad feeling of being used or misused.

Perhaps people like us cannot love. Ordinary people can - that is their secret.

You know quite well, deep within you, that there is only a single magic, a single power, a single salvation. . . and that is called loving. Well, then, love your suffering. Do not resist it, do not flee from it. It is your aversion that hurts, nothing else.

I began to understand that suffering and disappointments and melancholy are there not to vex us or cheapen us or deprive us of our dignity but to mature and transfigure us.

When someone is seeking,” said Siddartha, “It happens quite easily that he only sees the thing that he is seeking; that he is unable to find anything, unable to absorb anything, because he is only thinking of the thing he is seeking, because he has a goal, because he is obsessed with his goal. Seeking means: to have a goal; but finding means: to be free, to be receptive, to have no goal. You, O worthy one, are perhaps indeed a seeker, for in striving towards your goal, you do not see many things that are under your nose.

You are willing to die, you coward, but not to live.

In eternity there is no time, only an instant long enough for a joke.

Cada época, cada cultura, cada costume e tradição tem seu próprio estilo, tem sua delicadeza e sua severidade, suas belezas e crueldades, aceitam certos sofrimentos como naturais, sofrem pacientemente certas desgraças. O verdadeiro sofrimento, o verdadeiro inferno da vida humana reside ali onde se chocam duas culturas ou duas religiões. Um homem da antiguidade, que tivesse de viver na Idade Média, haveria de sentir-se tão afogado quanto um selvagem se sentiria em nossa civilização. Há momentos em que toda uma geração cai entre dois estilos de vida, e toda evidência, toda moral, toda salvação e inocência ficam perdidos para ela. Naturalmente isso não nos atinge da mesma maneira.

Oh, if only it were possible to find understanding,” Joseph exclaimed. “If only there were a dogma to believe in. Everything is contradictory, everything tangential; there are no certainties anywhere. Everything can be interpreted one way and then again interpreted in the opposite sense. The whole of world history can be explained as development and progress and can also be seen as nothing but decadence and meaninglessness. Isn’t there any truth? Is there no real and valid doctrine?”The master had never heard him speak so fervently. He walked on in silence for a little, then said: “There is truth, my boy. But the doctrine you desire, absolute, perfect dogma that alone provides wisdom, does not exist. Nor should you long for a perfect doctrine, my friend. Rather, you should long for the perfection of yourself. The deity is within you, not in ideas and books. Truth is lived, not taught. Be prepared for conflicts, Joseph Knecht - I can see that they already have begun.

The old man slowly raised himself from the piano stool, fixed those cheerful blue eyes piercingly and at the same time with unimaginable friendliness upon him, and said: "Making music together is the best way for two people to become friends. There is none easier. That is a fine thing. I hope you and I shall remain friends. Perhaps you too will learn how to make fugues, Joseph.

É muito mais lisonjeiro,(. . . )lutar-se por alguma coisa bela e ideal e saber ao mesmo tempo que não se conseguirá alcançá-la. Os ideais serão algo que se possa alcançar? Viveremos para cabar com a morte? Não, viveremos para temê-la e também para amá-la, e precisamente por causa da morte é que nossa vida vez por outra resplandece tão radiosa num belo instante.

I will no longer mutilate and destroy myself in order to find a secret behind the ruins.

A thousand times I was ready to regret and take back my rash statement - yet it had been the truth.

Let me say no more. Words do no justice to the hidden meaning. Everything immediately becomes slightly different when it is expressed in words, a little bit distorted, a little foolish. . . It is perfectly fine with me that what for one man is precious wisdom for another sounds like foolery.

There is truth, my boy. But the doctrine you desire, absolute, perfect dogma that alone provides wisdom, does not exist. Nor should you long for a perfect doctrine, my friend. Rather, you should long for the perfection of yourself. The deity is within you, not in ideas and books. Truth is lived, not taught.

Сè противречи едно на друго, сè протрчува едно крај друго, никаде нема сигурност. Сè може да се толкува вака, и сè може да се толкува обратно. Сета човечка историја може да се протолкува како развој и напредок, а истовремено без да се види нешто повеќе од пропаст и глупост. Зар нема вистина? Зар не постои вистинска и валидна наука?,Wisdom cannot be imparted. Wisdom that a wise man attempts to impart always sounds like foolishness to someone else . . . Knowledge can be communicated, but not wisdom. One can find it, live it, do wonders through it, but one cannot communicate and teach it.

I call that man awake who, with conscious knowledge and understanding, can perceive the deep unreasoning powers in his soul, his whole innermost strength, desire and weakness, and knows how to reckon with himself.

He brooded on how close destruction always was to all creatures, animals as well as humans, and he realized that there is nothing we can predict or know for certain in this world except death.

One of the disadwantages of school and learning, he thought dreamily, was that the mind seemed to have the tendency too see and represent all things as though they were flat and had only two dimensions. This, somehow, seemed to render all matters of intellect shallow and worthless. . .

I do want more. I am not content with being happy. I was not made for it. It is not my destiny. My destiny is the opposite.

Times of terror and the deepest misery may arrive, but if there is to be any happiness in this misery it can only be a spiritual happiness, related to the past in the rescue of the culture of early ages and to the future in a serene and indefatigable championship of the spirit in a time which would otherwise completely swallow up the material.

Ich werde stehen und warten. Ich werde müde werden. Ich werde nicht einschlafen. Ich werde sterben.

For the first time in my life I tasted death, and death tasted bitter, for death is birth, is fear and dread of some terrible renewal.

When I composed those verses I was preoccupied less with music than with an experience—an experience in which that beautiful musical allegory had shown its moral side, had become an awakening and a summons to a life vocation. The imperative form of the poem which specially displeases you is not the expression of a command and a will to teach but a command and warning directed towards myself. Even if you were not fully aware of this, my friend, you could have read it in the closing lines. I experienced an insight, you see, a realization and an inner vision, and wished to impress and hammer the moral of this vision into myself. That is the reason why this poem has remained in my memory. Whether the verses are good or bad they have achieved their aim, for the warning has lived on within me and has not been forgotten. It rings anew for me again to-day, and that is a wonderful little experience which your scorn cannot take away from me.

Faith is stronger than so-called reason.

Words do not express thoughts very well. They always become a little different immediately after they are expressed, a little distorted, a little foolish.

I have been and still am a seeker, but I have ceased to question stars and books; I have begun to listen to the teaching my blood whispers to me.

I called the world of phenomena an illusion, I called my eyes and my tongue and accident, valueless phenomena. No, that is all over; I have awakened, I have really awakened and have just been born today.

Pronto me di cuenta de que estas enseñanzas podían ser un consuelo sólo para los que las aceptaran literalmente y que creyeran ser la verdad. Si fueran, como para mí, en parte bella literatura, parte símbolos intrincados; un intento de explicación mitológica del mundo, uno podría instruirse y apreciarlas, pero uno no aprendería la forma de vivir y sacar fuerza de ellas.

I have always thirsted for knowledge, I have always been full of questions.

I felt knowledge and the unity of the world circulate in me like my own blood.

There is, so I believe, in the essence of everything, something that we cannot call learning. There is, my friend, only a knowledge-that is everywhere, that is Atman, that is in me and you and in every creature, and I am beginning to believe that this knowledge has no worse enemy than the man of knowledge, than learning.

He was pleased with everything that he did and learned and the days and months passed quickly. But he learned more from the river than Vasudeva could teach him. He learned from it continually. Above all, he learned from it how to listen, to listen with a still heart, with a waiting, open soul, without passion, without desire, without judgment, without opinions.

I was not a good scholar, and during my last year at school I made little effort. This was not due to laziness … , but to a state of youthful day-dreaming and indifference … that was only … pierced when creative desire enveloped me like ether.

Have you also learned that secret from the river; that there is no such thing as time?" That the river is everywhere at the same time, at the source and at the mouth, at the waterfall, at the ferry, at the current, in the ocean and in the mountains, everywhere and that the present only exists for it, not the shadow of the past nor the shadow of the future.

. . . the river is everywhere at once, at the source and at the mouth, at the waterfall, at the ferry, at the rapids, in the sea, in the mountains, everywhere at once, and that there is only the present time for it, not the shadow of the past, not the shadow of the future.

Was then not all sorrow in time, all self-torment and fear in time? Were not all difficulties and evil in the world conquered as soon as one conquered time, as soon as one dispelled time?,Without words, without writing and without books there would be no history, there could be no concept of humanity.

Among the many worlds which man did not receive as a gift of nature, but which he created with his own mind, the world of books is the greatest. Every child, scrawling his first letters on his slate and attempting to read for the first time, in so doing, enters an artificial and complicated world; to know the laws and rules of this world completely and to practice them perfectly, no single human life is long enough. Without words, without writing, and without books there would be no history, there could be no concept of humanity. And if anyone wants to try to enclose in a small space in a single house or single room, the history of the human spirit and to make it his own, he can only do this in the form of a collection of books.

Every true reader could, even if not one new book were published, spend decades and centuries studying on, fighting on, continuing to rejoice in the treasure of those already at hand.

And many years later, as an adult student of history, Knecht was to perceive more distinctly that history cannot come into being without the substance and the dynamism of this sinful world of egoism and instinctuality, and that even such sublime creations as the Order were born in this cloudy torrent and sooner or later will be swallowed up by it again. . . Nor was this ever merely an intellectual problem for him. Rather, it engaged his innermost self more than any other problem, and he felt it as partly his responsibility. His was one of those natures which can sicken, languish, and die when they see an ideal they have believed in, or the country and community they love, afflicted with ills.

. . . your tranquil yes to the changing over into the formless void of the unlimited.

Everyone can perform magic, everyone can reach his goals, ifhe is able to think, if he is able to wait, if he is able to fast.

At one time I had given much thought to why men were so very rarely capable of living for an ideal. Now I saw that many, no, all men were capable of dying for one.

The world had been divided into two parts that sought to annihilate each other because they both desired the same thing, namely the liberation of the oppressed, the elimination of violence, and the establishment of permanent peace.

Workshops, churches, and palaces were full of these fatal works of art; he had even helped with a few himself. They were deeply disappointing because they aroused the desire for the highest and did not fulfill it. They lacked to most essential thing—mystery. That was what dreams and truly great works of art had in common: mystery. . . It is mystery I love and pursue.

Workshops, churches, and palaces were full of these fatal works of art; he had even helped with a few himself. They were deeply disappointing because they aroused the desire for the highest and did not fulfill it. They lacked the most essential thing—mystery. That was what dreams and truly great works of art had in common: mystery. . . It is mystery I love and pursue.

Tegularius was a willful, moody person who refused to fit into his society. Every so often he would display the liveliness of his intellect. When highly stimulated he could be entrancing; his mordant wit sparkled and he overwhelmed everyone with the audacity and richness of his sometimes somber inspirations. But basically he was incurable, for he did not want to be cured; he cared nothing for co-ordination and a place in the scheme of things. He loved nothing but his freedom, his perpetual student status, and preferred spending his whole life as the unpredictable and obstinate loner, the gifted fool and nihilist, to following the path of subordination to the hierarchy and thus attaining peace. He cared nothing for peace, had no regard for the hierarchy, hardly minded reproof and isolation. Certainly he was a most inconvenient and indigestible component in a community whose idea was harmony and orderliness. But because of this very troublesomeness and indigestibility he was, in the midst of such a limpid and prearranged little world, a constant source of vital unrest, a reproach, an admonition and warning, a spur to new, bold, forbidden, intrepid ideas, an unruly, stubborn sheep in the herd.

What we can and should change is ourselves: our impatience, our egoism (including intellectual egoism), our sense of injury, our lack of love and forbearance. I regard every other attempt to change the world, even if it springs from the best intentions, as futile.

Between the dark, heavily laden treetops of the spreading chestnut trees could be seen the dark blue of the sky, full of stars, all solemn and golden, which extended their radiance unconcernedly into the distance. That was the nature of the stars. and the trees bore their buds and blossoms and scars for everyone to see, and whether it signified pleasure or pain, they accepted the strong will to live. flies that lived only for a day swarmed toward their death. every life had its radiance and beauty. i had insight into it all for a moment, understood it and found it good, and also found my life and sorrows good.

On one part of the footpath where a thin trickle of water from a small spring kept it damp, I found … a swarm of … small, blue butterflies drinking the water. … I only went that way on sunny days and each time the dense, blue swarm was there, and each time it was a holiday.

. . . and the vessel was not full, his intellect was not satisfied, his soul was not at peace, his heart was not still.

When a tree is polled, it will sprout new shoots nearer its roots. A soul that is ruined in the bud will frequently return to the springtime of its beginnings and its promise-filled childhood, as though it could discover new hopes there and retie the broken threads of life. The shoots grow rapidly and eagerly, but it is only a sham life that will never be a genuine tree.

. . . I thought, with a certain amount of sorrow, how much enormous talent there must be in the world for nature simply to toss it away so arbitrarily! But nature could not care less what we think about it, and as far as talent is concerned, there is such an excess that our artists will soon become their own audiences, and audiences made up of ordinary people will no longer exist.

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow.

His way had therefore come full circle, or rather had taken the form of an ellipse or a spiral, following as ever no straight unbroken line, for the rectilinear belongs only to Geometry and not to Nature and Life.

Thus Gotama [Buddha] walked toward the town to gather alms, and the two samanas recognized him solely by the perfection of his repose, by the calmness of his figure, in which there was no trace of seeking, desiring, imitating, or striving, only light and peace,Within yourself is a stillness and a sanctuary to which you can retreat at any time and be yourself.

The “music of decline” had sounded, as in that wonderful Chinese fable; like a thrumming bass on the organ its reverberations faded slowly out over decades; its throbbing could be heard in the corruption of the schools, periodicals, and universities, in melancholia and insanity among those artists and critics who could still be taken seriously; it raged as untrammeled and amateurish overproduction in all the arts.

A melody occurs to you; you sing it silently, inwardly . . . ; you steep your being in it; it takes possession of all your strength and emotions, and during the time it lives in you, it effaces all that is fortuitous, evil, coarse and sad in you; it brings the world into harmony with you, it makes burdens light and gives wings to the benumbed.

To hear for the duration of a heartbeat the universe and the totality of life in its mysterious, innate harmony.

At that moment, when the world around him melted away, when he stood alone like a star in the heavens, he was overwhelmed by a feeling of icy despair, but he was more firmly himself than ever. That was the last shudder of his awakening, the last pains of birth. Immediately he moved on again and began to walk quickly and impatiently, no longer homewards, no longer to his father, no longer looking backwards.

Our mind is capable of passing beyond the dividing line we have drawn for it. Beyond the pairs of opposites of which the world consists, other, new insights begin.

Man is a dubious mixture of mind and matter; since the mind unlocks recognition of the eternal to him, while matter pulls him down and binds him to the transitory, he should strive away from the senses and toward the mind if he wishes to elevate his life and give it meaning.

The mind cannot live in nature, only against nature, only as its counterpart.

He read the veinings of a leaf, the pattern on a mushroom cap, and divined mysteries, relations, futures, possibilities: the magic of symbols, the foreshadowing of numbers and writing, the reduction of infinitudes and multiplicities to simplicity, to system, to concept. For all these ways of comprehending the world through the mind no doubt lay within him, nameless, unnamed, but not inconceivable, not beyond the bounds of presentiment, still in the germ, but essential to his nature, part of him, growing organically within him. And if we were to go still further back beyond this Rainmaker and his time which to us seems so early and primitive, if we were to go several thousand years further back into the past, wherever we found man we would still find - this is our firm belief - the mind of man, that mind which has no beginning and always has contained everything that it later produces.

And those of us who trust ourselves the least,Who doubt and question most, these, it may be,Will make their mark upon eternity,And youth will turn to them as to a feast. The time may come when a man who confessedHis self-doubts will be ranked among the blessedWho never suffered anguish or knew fear,Whose times were times of glory and good cheer,Who lived like children, simple happy lives. For in us too is part of that Eternal MindWhich through the aeons calls to brothers of its kind:Both you and I will pass, but it survives.

I am a star in the firmamentthat observe the world, despises the worldand consumed in its heat. I am the sea by night in a stormthe sea shouting that accumulates new sinsand to the ancient makes recompense. I am exiled from your worldof pride polite, by pride defrauded,I am the king without crown. I am the passion without wordswithout stones of the hearth, without weapons in the war,is my same force that make me sick,You show the world as a complete, unbroken chain, an eternal chain, linked together by cause and effect.

When I have neither pleasure nor pain and have been breathing for a while the lukewarm insipid air of these so called good and tolerable days, I feel so bad in my childish soul that I smash my moldering lyre of thanksgiving in the face of the slumbering god of contentment and would rather feel the very devil burn in me than this warmth of a well-heated room. A wild longing for strong emotions and sensations seethes in me, a rage against this toneless, flat, normal and sterile life. I have a mad impulse to smash something, a warehouse, perhaps, or a cathedral, or myself, to commit outrages, to pull off the wigs of a few revered idols. . .

She stood before him and surrendered herself to him and sky, forest, and brook all came toward him in new and resplendent colors, belonged to him, and spoke to him in his own language. And instead of merely winning a woman he embraced the entire world and every star in heaven glowed within him and sparkled with joy in his soul. He had loved and had found himself. But most people love to lose themselves.

Like animals we call to each other," was the thought that came to him as he remembered the hour of love in the afternoon.

There is no reality except the one contained within us. That is why so many people live such an unreal life. They take the images outside of them for reality and never allow the world within to assert itself.

What I am in search of is not so much the gratification of a curiosity or a passion for worldly life, but something far less conditional. I do not wish to go out into the world with an insurance policy in my pocket guaranteeing my return in the event of a disappointment, like some cautious traveller who would be content with a brief glimpse of the world. On the contrary, I desire that there should be hazards, difficulties and dangers to face; I am hungry for reality, for tasks and deeds, and also for privation and suffering.

When you listen to radio you are a witness of the everlasting war between idea and appearance, between time and eternity, between the human and the divine. Exactly, my dear sir, as the radio for ten minutes together projects the most lovely music ithout regard into the most impossible places, into respectable drawing rooms and attics and into the midst of chattering, guzzling, yawning and sleeping listeners, and exactly as it strips this music of its sensuous beauty, spoils and scratches and beslims it and yet cannot altogether destroy its spirit, just so does life, the so-called reality, deal with the sublime picture-play of the world and make a hurley-burley of it.

Even more remote from his way of thinking, even more impossible than any other thought, would have been words such as this: “Is it only I alone who have created this experience, or is it objective reality? Does the Master have the same feelings as I, or would mine amuse him? Are my thoughts new, unique, my own, or have the Master and many before him experienced and thought exactly the same?” No, for him there were no such analyses and differentiations. Everything was reality, was steeped in reality, full of it as bread dough is of yeast.

For one scant day he had loved himself, felt himself to be unified and whole, not split into hostile parts; he had loved himself and the world and God in himself, and everywhere he went he had met nothing but love, approval, and joy.

Despair is the result of each earnest attempt to go through life with virtue, justice and understanding, and to fulfill their requirements. Children live on one side of despair, the awakened on the other side.

I realize that some people will not believe that a child of little more than ten years is capable of having such feelings. My story is not intended for them. I am telling it to those who have a better knowledge of man. The adult who has learned to translate a part of his feelings into thoughts notices the absence of these thoughts in a child, and therefore comes to believe that the child lacks these experiences, too. Yet rarely in my life have I felt and suffered as deeply as at that time.

There had been a quarrel, she had been hurt, had wept. Now it was over; now she sat still and waited. Life would go on. As with children. As with animals. If only you did not talk, did not make simple things complicated, did not turn your soul inside out.

But if you were to die ten times for him, you would not alter his destiny in the slightest,The world was beautiful when looked at in this way—without any seeking, so simple, so childlike.

He thought, that all men, trickled away, changing constantly, until they finally dissolved, while the artist-created images remained unchangeably the same. He thought that the fear of death was perhaps the root of all art, perhaps also of all things of the mind. We fear death, we shudder at life’s instability, we grieve to see the flowers wilt again and again, and the leaves fall, and in our hearts we know that we, too, are transitory and will search for laws and formulate thoughts, it is in order to salvage something from the great dance of death, to make something that lasts longer than we do. Perhaps the woman after whom the master shaped his beautiful Madonna is already wilted or dead, and soon he, too, will be dead; others will live in his house and eat at his table- but his work will still be standing hundreds of years from now, and longer. It will go on shimmering in the quiet cloister church, unchangingly beautiful, forever smiling with the same sad, flowering mouth.

Nothing in the world is more distasteful to a man than to follow the path that leads to himself.

Never is a man wholly a saint or a sinner.

I feel life trembling within me, in my tongue, on the soles of my feet, in my desire or my suffering, I want my soul to be a wandering thing, able to move back into a hundred forms, I want to dream myself into priests and wanderers, female cooks and murderers, children and animals, and, more than anything else, birds and trees; that is necessary, I want it, I need it so I can go on living, and if sometime I were to lose these possibilities and be caught in so-called reality, then I would rather die.

I have always believed, and I still believe, that whatever good or bad fortune may come our way we can always give it meaning and transform it into something of value.

I have had to experience so much stupidity, so many vices, so much error, so much nausea, disillusionment and sorrow, just in order to become a child again and begin anew. I had to experience despair, I had to sink to the greatest mental depths, to thoughts of suicide, in order to experience grace.

Thinking, he walked ever more slowly and asked himself, What is it now that you were hoping to learn from doctrines and teachers, and what is it that they—who taught you so much—were unable to teach you? And, he decided, It was the Self whose meaning and nature I wished to learn. It was the Self I wished to escape from, wished to overcome. But I was unable to overcome it, I could only trick it, could only run away from it and hide. Truly, not a single thing in all the world has so occupied my thoughts as this Self of mine, this riddle: that I am alive and that I am One, am different and separate from all others, that I am Siddhartha! And there is not a thing in the world about which I know less than about myself, about Siddhartha!,He sat thus, lost in meditation, thinking Om, his soul as the arrow directed at Brahman.

Be aware of too much wisdom!,He lost his Self a thousand times and for days on end he dwelt in non-being. But although the paths took him away from Self, in the end they always led back to it. Although Siddhartha fled from the Self a thousand times, dwelt in nothing, dwelt in animal and stone, the return was inevitable; the hour was inevitable when he would again find himself in sunshine or in moonlight, in shadow or in rain, and was again Self and Siddhartha, again felt the torment of the onerous life cycle.

At Night on the High SeasAt night, when the sea cradles meAnd the pale star gleamLies down on its broad waves,Then I free myself whollyFrom all activity and all the loveAnd stand silent and breathe purely,Alone, alone cradled by the seaThat lies there, cold and silent, with a thousand lights. Then I have to think of my friendsAnd my gaze sinks into their eyes,And I ask each one, silent and alone:"Are you still mine?Is my sorrow a sorrow to you, my death a death?Do you feel from my love, my grief,Just a breath, just an echo?"And the sea peacefully gazes back, silent,And smiles: NOAnd no greetings and no answers come from anywhere.

To be a bear and love a she-bear, that would not be such a bad life, and would, at least, be a far better one than to keep his reason and his thoughts, with all the rest that made him human, and yet live on alone, unloved, in sadness.

You had an image of life inside you, a belief or an ideal, that you were ready to do good deeds, to suffer, and to sacrifice – and by degrees you noticed that the world had no need of your good deeds, or sacrifices, and such like; that life was not an heroic tale, with roles for heroes, and such like, but a comfortable bourgeois parlour, where one is perfectly satisfied with eating and drinking, coffee and knitted stockings, tarot readings and music on the radio. And he who wants otherwise and has the heroic and the beautiful inside him, the veneration of great poets or the adoration of saints inside him, he is a fool and a knight errant, a latter day Don Quixote?,What for me is bliss and life and ecstasy and exaltation, the world in general seeks at most in imagination; in life it finds it absurd.

The sacred sense of beyond, of timelessness, of a world which had an eternal value and the substance of which was divine had been given back to me today by this friend of mine who taught me dancing.

Most men will not swim before they are able to.

Whither will my path yet lead me? This path is stupid, it goes in spirals, perhaps in circles, but whichever way it goes, I will follow it.

It is easier to bear the worries of wandering than to find peace in your hometown, where only the sage can live in a happy house surrounded by trite troubles and daily distractions.

The world, my friend Govinda, is not imperfect, or on a slow path towards perfection: no, it is perfect in every moment, all sin already carries the divine forgiveness in itself, all small children already have the old person in themselves, all infants already have death, all dying people the eternal life.

In my brain were stored a thousand pictures.

It is good," he thought "to taste for yourself everything you need to know. That worldly pleasures and wealth are not good things, I learned even as a child. I knew it for a long time, but only now have I experienced it. And now I know it, I know it not only because I remember hearing it, but with my eyes, with my heart, with my stomach. And it is good for me to know it!,We must become so alone, so utterly alone, that we withdraw into our innermost self. It is a way of bitter suffering. But then our solitude is overcome, we are no longer alone, for we find that our innermost self is the spirit, that it is God, the indivisible. And suddenly we find ourselves in the midst of the world, yet undisturbed by its multiplicity, for our innermost soul we know ourselves to be one with all being.

And then, for an hour, he became aware of the strange life he was leading, of him doing lots of things which were only a game, of, though being happy and feeling joy at times, real life still passing him by and not touching him. As a ball-player plays with his balls, he played with his business-deals, with the people around him, watched them, found amusement in them; with his heart, with the source of his being, he was not with them. The source ran somewhere, far away from him, ran and ran invisibly, had nothing to do with his life any more. And at several times he suddenly became scared on account of such thoughts and wished that he would also be gifted with the ability to participate in all of this childlike-naive occupations of the daytime with passion and with his heart, really to live, really to act, really to enjoy and to live instead of just standing by as a spectator.

I wanted only to live in accord with the promptings which came from my true self. Why was that so very difficult?,Siddhartha has one single goal-to become empty, to become empty of thirst, desire, dreams, pleasure and sorrow-to let the Self die. No longer to be Self, to experience the peace of an emptied heart, to experience pure thought-that was his goal.

Truly, nothing in the world has so occupied my thoughts as this I, this riddle, the fact I am alive, that I am separated and isolated from all others, that I am Siddhartha! And about nothing in the world do I know less about than me, about Siddhartha!,Home is neither here nor there. Home is within you, or home is nowhere at all.

Here in this endless and gleaming wildernessI was removed farther than ever from the world of men --And I never saw so close and so clearlyThe image in the mirror of my own soul.

One knew nothing. One lived and walked about on the earth or rode through the forests, and so many things looked at one with such challenge and promise, rousing such longing: an evening star, a bluebell, a lake green with reeds, the eye of a human being or of a cow, and at times it seemed as if the very next moment something never seen but long yearned for must happen, as if a veil must drop from everything. But then it passed, and nothing happened, and the riddle was not solved, nor was the secret spell lifted, and finally one became old. . . and perhaps one still knew nothing, would still be waiting and listening.

Searching means having a goal, but finding means being free, being open, having no goal . . . because in striving for your goal there are many things you do not see, which are directly in front of your eyes.

Every age, every culture, every custom and tradition has its own character, its own weakness and its own strength, its beauties and ugliness; accepts certain sufferings as matters of course, puts up patiently with certain evils. Human life is reduced to real suffering, real hell, only when two ages, two cultures and religions overlap. A man of the Classical Age who had to live in medieval times would suffocate miserably just as a savage does in the midst of our civilization. Now there are times when a whole generation is caught in this way between two ages, two modes of life, with the consequence that it loses all power to understand itself and has no standard, no security, no simple acquiescence. Naturally, everyone does not feel this equally strongly. A nature such as Nietzsche’s had to suffer our present ills more than a generation in advance. What he had to go through alone and misunderstood, thousands suffer today.

He saw mankind going through life in a childlike manner. . . which he loved but also despised. . . . He saw them toiling, saw them suffering, and becoming gray for the sake of things which seemed to him to be entirely unworthy of this price, for money, for little pleasures, for being slightly honoured. . . .

desires are not killed by fulfilling them,No permanence is ours; we are a waveThat flows to fit whatever form it finds:Through night or day, cathedral or the caveWe pass forever, craving form that binds.

One thing, however, did become clear to him—why so many perfect works of art did not please him at all, why they were almost hateful and boring to him, in spite of a certain undeniable beauty. Workshops, churches, and palaces were full of these fatal works of art; he had even helped with a few himself. They were deeply disappointing because they aroused the desire for the highest and did not fulfill it. They lacked the most essential thing—mystery. That was what dreams and truly great works of art had in common: mystery.

Fate and character are different names for the same idea.

Never again!" commanded his will. "Again! Tomorrow!" begged his heart.

Not in his speech, not in his thoughts, I see his greatness, only in his actions, in his life.

The Wolf trots to and fro,The world lies deep in snow,The raven from the birch tree flies,But nowhere a hare, nowhere a roe,The roe -she is so dear, so sweet -If such a thing I might surpriseIn my embrace, my teeth would meet,What else is there beneath the skies?The lovely creature I would so treasure,And feast myself deep on her tender thigh,I would drink of her red blood full measure,Then howl till the night went by. Even a hare I would not despise;Sweet enough its warm flesh in the night. Is everything to be deniedThat could make life a little bright?The hair on my brush is getting grey. The sight is failing from my eyes. Years ago my dear mate died. And now I trot and dream of a roe. I trot and dream of a hare. I hear the wind of midnight howl. I cool with the snow my burning jowl,And on to the devil my wretched soul I bear.

For awakened human beings, there was no obligation—none, none, none at all—except this: to search for yourself, become sure of yourself, feel your way forward along your own path, wherever it led.

Possibly the apparent relapse they had suffered was not a fall and a cause for suffering, but a leap forward and a positive act.

Gratitude is not a virtue I believe in, and to me it seems hypocritical to expect it from a child.

Were not the gods forms created like me and you, mortal, transient?,For it cannot be denied that all over the world and in all ages there are beings who are perceived to be extraordinary, charming, and appealing, and whom many honor as benevolent spirits, because they make one think of a more beautiful, a freer, a more winged life than the one we lead.

Once a man takes honesty as his ideal, he cannot confine himself to showing the pleasant and reasonable side of his nature.

Once a man takes honesty as his ideal, he cannot confine himself to showing to pleasant and reasonable side of his nature.

Siddhartha began to understand that it was not happiness and peace that had come to him with his son but, rather, sorrow and worry. But he loved him and preferred the sorrow and worry of love to the happiness and peace he had known without the boy.

That is where my dearest and brightest dreams have ranged — to hear for the duration of a heartbeat the universe and the totality of life in its mysterious, innate harmony.

They slept profoundly, desperately, greedily, as though for the last time, as though they had been condemned to stay awake forever and had to drink in all the sleep in the world during these last hours.

It is possible for one never to transgress a single law and still be a bastard.

And so the Steppenwolf had two natures, a human and a wolfish one. This was his fate, and it may well be that it was not a very exceptional one. There must have been many men who have had a good deal of the dog or the fox, of the fish or the serpent in them without experiencing any extraordinary difficulties on that account. In such cases, the man and the fish lived on together and neither did the other any harm. The one even helped the other. Many a man indeed has carried this condition to such enviable lengths that he has owed his happiness more to the fox or the ape in him than the man.

Love of God," he said slowly, searching for words, "is not alwaysthe same as love of good, I wish it were that simple. We know whatis good, it is written in the Commandments. But God is notcontained only in the Commandments, you know; they are only aninfinitesimal part of Him. A man may abide by the Commandmentsand be far from God.

I realize today that nothing in the world is more distasteful to a man than to take the path that leads to himself.

Good stories are like those noble wild animals that make their home in hidden spots, and you must often settle down at the entrance of the caves and woods and lie in wait for them a long time.

The morning was a wretched time of day for him. He feared it and it never brought him any good. On no morning of his life had he ever been in good spirits nor done any good before midday, nor ever had a happy idea, nor devised any pleasure for himself or others. By degrees during the afternoon he warmed and became alive, and only towards evening, on his good days, was he productive active and sometimes, aglow with joy.

It was at a concert of lovely old music. After two or three notes of the piano the door was opened of a sudden to the other world. I sped through heaven and saw God at work. I suffered holy pains. I dropped all my defences and was afraid of nothing in the world. I accepted all things and to all things I gave up my heart. It did not last very long, a quarter of an hour perhaps; but it returned to me in a dream at night, and since, through all the barren days, I caught a glimpse of it now and then. Sometimes for a minute or two I saw it clearly, threading my life like a divine and golden track. But nearly always it was blurred in dirt and dust. Then again it gleamed out in golden sparks as though never to be lost again and yet was soon quite lost once more.

Young people have many pleasures and many sorrows, because they have only themselves to think of.

. . . the Master and the boy followed each other as if drawn along the wires of some mechanism, until soon it could no longer be discerned which was coming and which going, which following and which leading, the old or the young man. Now it seemed to be the young man who showed honour and obedience to the old man, to authority and dignity; now again it was apparently the old man who was required to follow, serve, worship the figure of youth, of beginning, of mirth. And as he watched this at once senseless and significant dream circle, the dreamer felt alternately identical with the old man and the boy, now revering and now revered, now leading, now obeying; and in the course of these pendulum shifts there came a moment in which he was both, was simultaneously Master and small pupil; or rather he stood above both, was the instigator, conceiver, operator, and onlooker of the cycle, this futile spinning race between age and youth.

It was a strange business and it made a sad and curious impression on me; everything that had belonged to me in these earlier years of my life left me, was alien and lost to me. I suddenly saw how sad and artificial my life had been during this period, for the loves, friends, habits and pleasures of these years were discarded like badly fitting clothes. I parted from them without pain and all that remained was to wonder that I could have endured them so long.

This day will never come again and anyone who fails to eat and drink and taste and smell it will never have it offered to him again in all eternity. The sun will never shine as it does today. . . But you must play your part and sing a song, one of your best.

Loneliness is the way by which destiny endeavors to lead man to himself.

. . . it would be better for our country and the world in general, if at least the few people who were capable of thought stood for reason and the love of peace instead of heading wildly with blind obsession for new war.

Solitude is independence. It had been my wish and with the years I had attained it. It was cold. Oh, cold enough! But it was also still, wonderfully still and vast like the cold stillness of space in which the stars revolve.

Solitude is independence. It had been my wish and with the years I have attained it.

We are not going in circles, we are going upwards. The path is a spiral; we have already climbed many steps.

. . . for you know that soft is stronger than hard, water stronger than rock, love stronger than force. " Vesadeva to Siddartha,Man is an onion made up of a hundred integuments, a texture made up of many threads. The ancient Asiatics knew this well enough, and in the Buddhist Yoga an exact technique was devised for unmasking the illusion of the personality. The human merry-go-round sees many changes: the illusion that cost India the efforts of thousands of years to unmask is the same illusion that the West has labored just as hard to maintain and strengthen.

And so Gotama wandered into the town to obtain alms, and the two Samanas recognized him only by his complete peacefulness of demeanor, by the stillness of his form, in which there was no seeking, no will, no counterfeit, no effort - only light and peace.

If a transaction in progress appeared threatened with failure, if a shipment of goods seemed to have gone astray, or if a debtor appeared unable to repay his debt, Kamaswami was never able to persuade Siddhartha that it was useful to speak words of worry or of anger, to have a wrinkled brow, or to sleep poorly.

At the first kiss I felt something melt inside me that hurt in an exquisite way. All my longings, all my dreams and sweet anguish, All the secrets that slept deep within me came awake, Everything was transformed and enchanted, everything made sense.

One can pass on knowledge but not wisdom. One can find wisdom, one can live it, one can be supported by it, one can work wonders with it, but one cannot speak it or teach it.

He tried to think of death as he had done now and then, but that tired him and he dozed off. When he awoke an hour later, he felt fresh and calm as though he had slept for days.

I shall no longer be instructed by the Yoga Veda or the Aharva Veda, or the ascetics, or any other doctrine whatsoever. I shall learn from myself, be a pupil of myself; I shall get to know myself, the mystery of Siddhartha. " He looked around as if he were seeing the world for the first time.

An enlightened man had but one duty - to seek the way to himself, to reach inner certainty, to grope his way forward, no matter where it led.

Now Siddhartha also got some idea of why he had fought this self in vain as a Brahman, as a penitent. Too much knowledge had held him back, too many holy verses, too many sacrificial rules, to much self-castigation, so much doing and striving for that goal! Full of arrogance, he had been, always the smartest, always working the most, always one step ahead of all others, always the knowing and spiritual one, always the priest or wise one. Into being a priest, into this arrogance, into this spirituality, his self had retreated, there it sat firmly and grew, while he thought he would kill it by fasting and penance. Now he saw it and saw that the secret voice had been right, that no teacher would ever have been able to bring about his salvation. Therefore, he had to go out into the world, lose himself to lust and power, to woman and money, had to become a merchant, a dice-gambler, a drinker, and a greedy person, until the priest and Samana in him was dead. Therefore, he had to continue bearing these ugly years, bearing the disgust, the teachings, the pointlessness of a dreary and wasted life up to the end, up to bitter despair, until Siddhartha the lustful, Siddhartha the greedy could also die. He had died, a new Siddhartha had woken up from the sleep. He would also grow old, he would also eventually have to die, mortal was Siddhartha, mortal was every physical form. But today he was young, was a child, the new Siddhartha, and was full of joy.

Nothing is harder yet nothing is more necessary, than to speak of certain things whose existence is neither demonstrable nor probable. The very fact that serious and conscientious men treat them as existing things brings them a step closer to existence and to the possibility of being born. Spoken by Albertus Secundus in "Das Glasperlenspiel,He had thrown himself away, he had lost interest in everything, and life, falling in with his feelings, had demanded nothing of him. He had lived as an outsider, an idler and onlooker, well liked in his young manhood, alone in his illness and advancing years. Seized with weariness, he sat down on the wall, and the river murmured darkly in his thoughts.

The world, my friend Govinda, is not imperfect, or on a slow path towards perfection: no, it is perfect in every moment, all sin already carries the divine forgiveness in itself.

For him, behind every feeling and thought was the sense of the open door leading into nothingness. To be sure, he suffered from dread of many things, of madness, the police, insomnia, and also dread of death. But everything he dreaded he likewise desired and longed for at the same time. He was full of burning curiosity about suffering, destruction, persecution, madness and death.

How I hated myself, thwarted, poisoned and tortured myself, made myself old and ugly. Never again, as I once fondly imagined, will I consider that Siddartha is clever. But one thing I have done well, which pleases me, which I must praise- I have now put an end to that self-detestation, to that foolish empty life. I commend you, Siddartha, that after so many years of folly, you have again a good idea, that you have accomplished something, that you have again heard the bird in your breast sing and followed it.

Whether it is good or evil, whether life in itself is pain or pleasure, whether it is uncertain-that it may perhaps be this is not important-but the unity of the world, the coherence of all events, the embracing of the big and the small from the same stream, from the same law of cause, of becoming and dying.

They both listened silently to the water, which to them was not just water, but the voice of life, the voice of Being, the voice of perpetual Becoming.

There is nothing to opinions, theymay be beautiful or ugly, smart or foolish, everyone can support them ordiscard them. But the teachings, you’ve heard from me, are no opinion,and their goal is not to explain the world to those who seek knowledge. They have a different goal; their goal is salvation from suffering. This iswhat Gotama teaches, nothing else.

All the girls I had ever loved were mine. Each gave me what she alone had to give and to each I gave what she alone knew how to take.

When dealing with the insane, the best method is to pretend to be sane.

You are only afraid if you are not in harmony with yourself.

. . . and as far as talent is concerned, there will be such an excess that our artists will become their own audiences, and audiences made up of ordinary people will no longer exist.

All the books of the world full of thoughts and poems are nothing in comparison to a minute of sobbing, when feeling surges in waves, the soul feels itself profoundly and finds itself. Tears are the melting ice of snow. All angels are close to the crying person.

No permanence is ours; we are a waveThat flows to fit whatever form it finds:Through day or night, cathedral or caveWe pass forever, craving form that binds.

then Siddhartha began to understand that his son had not brought him happiness and peace, but suffering and worry. But he loved him, and he preferred the suffering and worries of love over happiness and joy without the boy.

After having been standing by the gate of the garden for a long time, Siddhartha realised that his desire was foolish, which had made him go up to this place, that he could not help his son, that he was not allowed to cling him. Deeply, he felt the love for the run-away in his heart, like a wound, and he felt at the same time that this wound had not been given to him in order to turn the knife in it, that it had to become a blossom and had to shine.

When the world is at peace, when all things are tranquil and all men obey their superiors in all their courses, then music can be perfected. When desires and passions do not turn into wrongful paths, music can be perfected. Perfect music has its cause. It arises from equilibrium. Equilibrium arises from righteousness, and righteousness arises from the meaning of the cosmos. Therefore one can speak about music only with a man who has perceived the meaning of the cosmos.

Seeking nothing, emulating nothing, breathing gently, he moved in an atmosphere of imperishable calm, impresihable light, inviolable peace.

That is just what life is when it is beautiful and happy - a game! Naturally, one can also do all kinds of other things with it, make a duty of it, or a battleground, or a prison, but that does not make it any prettier. . .

Trees are sanctuaries. Whoever knows how to speak to them, who ever knows how to listen to them, can learn the truth. They do not preach learning and precepts, they preach, undeterred by particulars, the ancient law of life. A tree says: A kernel is hidden in me, a spark, a thought, I am life from eternal life. The attempt and the risk that the eternal mother took with me is unique, unique the form and veins of my skin, unique the smallest play of leaves in my branches and the smallest scar on my bark. I was made to form and reveal the eternal in my own smallest special detail. A tree says: My strength is trust. I know nothing about my father, I know nothing about the thousand children that every year spring out of me. I live out the secret of my seed to the very end, and care for nothing else. I trust that God is in me. I trust that my labor is holy. Out of this trust I live.

I believe that the struggle against death the unconditional and self-willed determination to live is the mode of power behind the lives and activities of all outstanding men.

If you hate a person you hate something in him that is part of yourself.

Some of us think holding on makes us strong but sometimes it is letting go.

Those who are too lazy and comfortable to think for themselves and be their own judges obey the laws. Others sense their own laws within them.

The middle class prefers comfort to pleasure convenience to liberty and a pleasant temperature to the deathly inner consuming fire.

There is no reality except the one contained within us. That is why so many people live such an unreal life. They take the images outside them for reality and never allow the world within to assert itself.

There is no reality except the one contained within us.

Knowledge can be communicated but not wisdom.

Everything becomes a little different as soon as it is spoken out loud.

Some of us think holding on makes us strong but sometimes it is letting go.

The call of death is a call of love. Death can be sweet if we answer it in the affirmative, if we accept it as one of the great eternal forms of life and transformation.

Happiness is a how; not a what. A talent, not an object.

Solitude is independence.

There is, so I believe, in the essence of everything, something that we cannot call learning. There is, my friend, only a knowledge - that is everywhere.

To study history means submitting to chaos and nevertheless retaining faith in order and meaning.

Knowledge can be communicated, but not wisdom. One can find it, live it, be fortified by it, do wonders through it, but one cannot communicate and teach it.

You are only afraid if you are not in harmony with yourself. People are afraid because they have never owned up to themselves.

The truth is lived, not taught.

People with courage and character always seem sinister to the rest.

It is not our purpose to become each other; it is to recognize each other, to learn to see the other and honor him for what he is.

One never reaches home, but wherever friendly paths intersect the whole world looks like home for a time.

As a body everyone is single, as a soul never. .