Upon reading the two different translations, the reader is struck initially by how they seem nearly identical, but with closer analysis, the subtleties can be teased out and analyzed. Both translations use anaphora and repetition extensively. This strikes me as being almost indicative of meditation or chanting in which a rhythm is established to help soothe and focus the thoughts of the one chanting. This seems fitting since this a book that will center on the life of a young man who is the son of a holy man in the Buddhist religion. In the first passage, it is written that, "In the shade of the house, in the sunshine of the riverbank. . . , in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up. . .". This very long sentence, if being read out loud, would require the reader to control his/her breath in order for the melodic nature to be heard; this too is similar to meditation which is mentioned later in the paragraph. It is almost as the though the author/translator wants us to see that everything, nature, ritual, family life, and spiritual life in Siddhartha's world, has a set pace and rhythm. What also strikes me in this passage is how intertwined nature imagery is with the religious/spiritual diction as if to emphasize the religion's attitude toward cycles which can be found extensively in nature. The light and dark imagery present in the beginning with the shade and sun references leads to the "glow of the clear-thinking spirit" at then end reminding the reader that the goal of Buddhists is to find enlightenment and to become one with the universe. The first passage begins with one sentence (written partially above) that is passive. After that, the structure turns active, with the sun and shade as the subjects of the sentences. The last three sentence feature Siddhartha as the subject of the sentences which also contain active voice. With the exception of the initial passive sentence, the second passage follows this pattern as well. When looking at this pattern in the first passage, I thought this sentence structure to be purposeful. In a way it reflects how children live their lives having their lives controlled by others and having thing happen TO them. Upon reaching adulthood, people are finally able to take charge of their lives, actions and choices. This sets up the reader for Siddhartha's rebellion and stubbornness toward his father which occurs later in the chapter.
At the end of the chapter Samsara, when Siddhartha leaves due to being unsatisfied with the life he was living, Kamala does not try to go after him. On page 85 it says, “She was not surprised when she learned that Siddhartha disappeared.” So why did Kamala let Siddhartha go? I find this passage interesting. Although she loved him very much, Kamala made no effort to make him come back even after she realized that she was with child. I think that she did not go after him because even when he was with her, she could tell he was looking for something more. She knew that Siddhartha was not fully happy with being with Kamala. Although he was rich, partied every night, had women around him all the time, he could not get rid of the feeling of dissatisfaction that he had. Kamala assumed that because he was a Samana, he was searching for enlightenment. She knew from the very beginning that he would not stay permanently with her. Kamala reacts to Siddhartha leaving by releasing a songbird from its cage. She lets the bird free to fly away. This symbolizes Kamala setting Siddhartha free. She lets him go in order for him to find himself and finally be happy. This is an example of the maxim, “flight is freedom.”
I think it is also interesting how they claim that they are not able to love. At the end of chapter six, Siddhartha says to Kamala, "I am like you. You also do not love—how else could you practice love as a craft? Perhaps, people of our kind can't love. The child people can; that's their secret."(Hesse 65). Why do you think he makes that claim?
I believe Siddhartha made the claim that he and Kamala are unable to love because to love requires a feeling of satisfaction and content with life. As Alisa said, Siddhartha longed for enlightenment. Having yet to obtain enlightenment, Siddhartha could never truly be satisfied and therefore never truly love. However, it seems that Kamala has been changed, in the sense of love, by Siddhartha. In the final paragraph of "Among the Child People," Kamala says, "Some day, when I am older, I would like to have a child of yours" (Hesse 58). With this choice Kamala shows that she is moving toward truly loving Siddhartha. Yet, he still says that she is incapable of love. Any ideas on why he makes this assumption?
He must have believed it at the time of which he said it. However, perhaps later on, Siddhartha may have been using that reason - her inability to love him - to not ever allow himself to truly fall in love with Kamala. As we've seen in the later chapters involving himself and his son, he is entirely capable of experiencing love for other people. He may have actually developed feelings later on for Kamala. At the start of the “Samsara” chapter, it is said that “...no one was close to him except Kamala” (Hesse 67). This shows that despite being well accepted and loved by the people of the village, his only true confidant was Kamala. The fact that she was more clever in an area than he was was also appealing to him for he valued wit and cleverness. On top of that, it was mentioned in the “By the River” chapter that Siddhartha “went and learned the pleasure of love from Kamala…” (Hesse 85). I believe this to talk about more than just the physical act of lovemaking, but the feelings and dedication that comes from being in love as well. The reason why he never did anything to further the feelings for Kamala was because he believed her to be incapable of truly loving him.
“He looked around him as if seeing the world or the first time. The world was beautiful, strange and mysterious. Here was blue, here was yellow, here was green, sky and river, woods and mountains, all beautiful, all mysterious and enchanting, and in the midst of it, he, Siddhartha, the awakened one, on the way to himself. All this, all this yellow and blue, river and wood passed for the first time across Siddhartha’s eyes” (Awakening, pg. 39).
The reason this particular passage stood out to me was because the diction and imagery the author employed created a lighthearted, pleasant tone. At this point, Siddhartha has left the Samanas and the reader sees and is able to conclude that the knowledge Siddhartha has been seeking all this time has always rested within him. He finds no adequacy in the teachings of other’s because he desires to learn from himself through personal experiences rather than learning from others. He is the only one who knows exactly what he is searching for and he finally realizes he can be enlightened through the process of self-realization. When he leaves the Buddha as well as his dear friend Govinda behind and embarks on this personal, spiritual journey without company, Siddhartha marvels at the natural world around him and the reader realizes he is beginning to revive his old, deadened senses, which were caused by years of aesthetic life. He takes in his surroundings as if he were a blind man who was just given sight. Beauty and meaning lingers in everything he sees and it is all new and flavorful to him. The author’s use of the words “blue,” “yellow,” and “green” cause the reader to imagine the vibrancy and positivity of these colors. The overall tone of this passage is light, breezy, fresh, and happy as Siddhartha has been awakened and is observing the world from behind a different, more enjoyable lens. The author combines natural scenery as imagery and color words in this passage so that when read, it feels like the reader is taking deep, cleansing breaths of fresh air along with Siddhartha. It puts the reader at ease and allows them to imagine and experience the scenery from the main character’s point of view. The “rebirth” of Siddhartha is also important dynamic characterization because it signals to the reader a change in the character’s insight, understanding, motivations, and values.
I had understood the use of the imagery, but you managed to take it one step further and delve down into a deeper understanding.
I think another part involving the colors, aside from the obviously bright and happy connotations, is what each color is associated with. The color blue is often related to birth (and is the color of boys’ baby blankets), which aids the idea of Siddhartha being reborn. Yellow is also occasionally guilty of producing a feeling of cheerfulness and sunshine, which lends to the vibrant feeling of the passage. Yellow is also connected to intelligence, possibly providing an image of him obtaining new knowledge of the world. Green is easily linked to nature, growth, and harmony. I believe that it helped show how Siddhartha matured or “grew” as a character and found a new form of peace with nature.
At the end of the first paragraph in chapter five (Kamala), Hesse conveys foreshadowing by using animal imagery. He writes, " Siddhartha saw a group of apes moving through the high canopy of the forest, high in the branches, and heard their savage, greedy song. Siddhartha saw a male sheep following a female one and mating with her." (Hesse 44). The use of animal imagery enables the reader to visualize the scene and hints about Siddhartha’s future. This scene foreshadows Siddhartha's life due to the fact that he meets Kamaswami, who is greedy, and is represented by the apes. The 'high canopy' can possibly represent the upper class in society. Which also describes Kamaswami. The notion that Kamaswami is greedy is further enforced when the author describes Kamaswami as "a swift and supple man..with a covetous mouth" (Hesse 57). Moreover, the sheep imagery foreshadows his relationship with Kamala. Hesse also foreshadows Kamala's death in chapter eight (By the River) when he talks to Govinda. Hesse writes, "'It is not good to sleep in such places where there are many serpents and the forest animals have their trails." (81). Therefore, when Kamala stops and rests by the river, the reader can anticipate her death.
As we talked about animal imagery in class, my partner and I discussed how people react to certain animals differently. For example, if Hesse used a poisonous spider instead of a snake, the reader wouldn't feel as alarmed.
Thats amazing! I never really realized that, but true. I can see what your talking about. Hesse uses very good foreshadowing by animal imagery. Its amazing how one little thing can tell or make us see, or think whats going or will go on. The use of animal imagery to foreshadow is just amazing, not only can it foreshadow, but also set the tone as well.
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Around page 8 of the Penguin Classics edition most seem to have, the passage, 'From them a hot scent of silent passion came wafting, a scent of devastating service, of pitiless unselfing,' occurs, describing when the samanas last passed through Siddhartha's village. In a different translation, the passage is, 'The hot breath of air that followed them bore the scent of silent passion, a duty that meant destruction, the merciless eradication of ego,' and in yet another it is, 'Behind them blew a hot scent of quiet passion, of destructive service, of merciless self-denial.' There are three things shared between these three translations: the description of their duty as 'devastating' or 'destructive,' the description of their goal as being some kind of 'merciless self-denial,' and finally (and most simply) the description of their passing through as being followed by the 'scent of silent passion.' It is a brief passage, easily skimmed over, but it is through it that the author makes it apparent that the samanas are not where the protagonist will find the 'truth' he seeks.
The samanas, one might think, represent the epitome of disattachment, of separation from desires, and thus dukkha. They live in squalor, do not wear anything but rags, experience constant hunger, and refuse to take part in any sort of thing that might bring some kind of joy into their lives or otherwise reduce suffering. One might believe that they are fully freed from desire, desire of any sort and thus dukkha, as Siddhartha does when he joins them. The author does not. In those words—primarily, 'From [the samanas] a hot scent of silent passion came wafting'—the author implies that the samanas have as much passion, if not more, as everybody else. I find it important to note that the author does not write 'a feeling' of passion or 'an emotion' of passion; he calls it a 'hot scent' of passion, words almost sexual in connotation, a deliberate contradiction of the harsh description just given to the men in the sentence before. It implies that the passions of these men, their desires which take the place of material and physical pleasures in their lives, is the denial of just those things, the denial of material and physical pleasures, thus, though they are quite different from the average people, the author through this passage also points out that they are quite similar.
Near the beginning of the chapter Gotama, Hesse uses a poetic language to enhance the understanding of the Buddha's perfecting. The Buddha is described with, "But his face and gait; his still, lowered gaze; his still loose-hanging hand ; and even every finger on his still, loose-hanging hand were expressions of peace, of perfection. Seeking nothing, emulating nothing, breathing gently, he moved in an atmosphere of imperishable calm, imperishable light, inviolable peace" (Hesse 23). Short choppy sentence fragments, combined to form longer poetic sentences, give the passage a pure and simple feel for the reader. This style of language is reflected directly onto the Buddha. Hesse repeated words like "his still," "nothing," and imperishable," to explain the Buddha in a simplistic way as well as giving the passage rhythm. The rhythm slows the reader down draws attention to the Buddha to show his importance in the eyes of Siddhartha. Hesse also chooses to use the word "inviolable" instead of repeating the previously used word, "imperishable." With the meaning, unbreakable, rather that imperishable's, undying, inviolable conveys the idea that peace can never truly be destroyed and sets a more religious tone.
I agree with how the rhythm stresses the importance of the Buddha but it also reflects the difference in the Buddha’s state of mind. The short, simplistic sentences reflect the peacefulness of the Buddha. When Hesse is describing a lot of Siddhartha's emotions, he uses a lot of long and complicated sentences. This longer sentence structure is to portray Siddhartha's mental state in that while he was striving towards enlightenment his life seemed a lot more complicated compared to the life of the Buddha. Once someone has been enlightened, his or her life becomes simple and peaceful, so Hesse used the simple and peaceful sentence structure to reflect that.
"He dreamt that Govinda stood before him...therefore he embraced Govinda, put his arm around him and as he drew him to his breast and kissed him...Siddhartha laid there and drank; sweet and strong tasted the milk from this breast..."(Hesse 48) Siddhartha's dream about him hugging Govinda and then Govinda become a woman and Siddhartha starting to drink from his breast is a very interesting passage and can be interpreted differently. Siddhartha has always been somewhat independent throughout his life. He was being looked up to and he never really relied on anyone else. He always had support from someone, after leaving his family he still had Govinda backing him up. Now that he is no longer with Govinda he feels lonely and defenseless. Govinda was someone he mentally relied on even if it was not apparent to the reader or even Siddhartha. This dream signifies this Govinda becomes a motherly figure and Siddhartha is breast feeding from him. A mother is one of the more dependent figures in a Childs/person's life. Siddhartha needs this and that signifies that he is alone and doesn't know what to do know because of that. This passage can also be somewhat of a foreshadow. With Kamala, he is so enchanted by her and is basing all of his actions off of her digression. A child is reliant on their mother (for breast milk and more) just like Siddhartha is reliant on Kamala for new insights and sex. The imagery used in this passage is very vivid thus creating a somewhat uncomfortable feeling for the reader but it also draws the reader in so they look more in depth for meaning and symbolize of the passage. When Hesse describes what Siddhartha feels from the milk in the dream in makes the reader feel more comfortable. In this passage, Hesse uses very long sentences which gives it somewhat of a poetic feel and slows the reader down so they can actually process and evaluate what's happening. Hesse never goes into detail of what this woman that Govinda morphed into looks like, only her breast. He may of left those details out to create room for interpretation of the dream.
I found this an interesting passage too, and was intrigued with the imagery and the meaning behind it I like the way you described it as uncomfortable, yet it still draws in the reader because they are curious about it. Do you think it was Hesse's intentions to make it uncomfortable?
Yes, I think it was the intention of the author to make it uncomfortable/awkward. The uncomfortableness of the vivid imagery really catches the reader off guard and the result of this is them being intrigued to figure out the hidden meaning behind it all. I find the symbolism/foreshadowing of this dream to be actually quite brilliant. I would also like to add that similarly to how a child is eventually weaned off of breast milk, Siddhartha eventually gives up on valuing materialism.
I as well found this passage to be very uncomfortable. I agree that from an early age Siddhartha relies on Govinda to be his right-hand man and this passage shows how much he relied on him through a motherly figure, This Passage definitely foreshadows like you said the discovery of Siddhartha's sexual emotions and the encounters he faces later with women. This passage is a clear turning point in the book towards a more sexually oriented book that focuses more on Siddhartha's needs and desires.
In Kamala, Siddhartha’s thirst of knowledge intensifies as he comes across the river. When meeting the Ferryman, he explains to Siddhartha, “I often listen to it, I often look into its eyes, I have always learned from it. One can learn a lot from a river.” (45) This passage interests me because the river is being talked about as if it were a person. It seems that the river is seen as the most superior teacher, that even Siddhartha is intrigued with and keeps coming back to the river to learn more about how he can reach enlightenment in himself. It is seen as a person and friend, to many, because they could relate to it and its meaning. Siddhartha realizes that his life is like a river; it too has a course and its point of termination reflecting to life cycle every person has to go through: birth, childhood, youth, manhood, old age, and death.
The river is a symbol in the book representing the constant flow of time , a path to reaching enlightenment and life itself. Siddhartha realizes that the river and its constant flow reflects the past, present, and future are all one. Siddhartha comes into contact with a river many times, including when he spent his time on a river bank in time of innocence, when he hopes to find truth, and when he wants fulfillment and reach enlightenment. The river itself becomes Siddhartha’s final instructor, helping him find what he always contained deep down inside of him.
I agree and would like to add that whenever Siddhartha goes to the river, there is a large shift in his life. For example, he first finds the river shortly after leaving his best friend, Govinda. Right after having a dream about drinking from Govinda's "breasts", Siddhartha awakes to find "the pale river [shimmering] through the door of the hut" (46), exemplifying the river's prescence at a pivotal time for Siddhartha. And again, Siddhartha reaches the river after leaving Kamala, as if he was coming back to where he started. As you talked about the constant flow of time, I think the river also represents almost a starting and a finish line for Siddhartha. I think he reached enlightenment when he was truly humbled, and he began the journey to self-realization when he first reached the river. Up until then Siddhartha had always been the best at everything, and with the child-people, he was the best, but when he stepped back from his life, he realized that while he excelled at everything, he could still not achieve enlightenment. Siddhartha needed to go to the child-people to find himself and humble himself. "In the water a dreadful emptiness mirrored a fearful emptiness in his soul." (78) The river was his "finish-line" and where Siddhartha truly found enlightenment. I just wanted to add that to the characterization of the river!
I completely agree about the river being a symbol representing somewhat of immortality. During the noel Hesse describes the river with the same syntax every time. Never putting a darker nor happier tone or feeling on it. The river is also always in Siddhartha's life. Through the most holy times to the least, thus representing the lifespan of Siddhartha, and it living inside of him. Also, Siddhartha always believes in not having a teacher, and some may argue that the river is Siddhartha's teacher. But, since the river has always been around in Siddhartha's life, could one say that it is a representation of Siddhartha's life and the path to enlightenment (which is found at the river) has always been in Siddhartha, if the river represents immortality?
On page 68 of Siddhartha by Herman Hesse, In the chapter Samsara, there is a quote that says; "Slowly, the way moisture creeps into the dying tree stump, slowly filling it and rotting it, worldliness and slothfulness had crept into Siddhartha's soul; slowly they filled his soul, made it heavy, made it weary, lulled it to sleep."
I really appreciate this quote for its imagery and comparison to something as pristine as nature as Siddhartha strays more and more off his path. As he becomes more like what he calles the "child people," he becomes more obsessed with the things they like and less concerned about the sacred nature of things. He also describes the transformation in somewhat of a negative way, as if even though he thinks himself above the child people, he knows he is slowly becoming ensnared in their world. I think the author chose to use the rotting stump as a comparison to Siddhartha because plant life is deemed beautiful and perfect, and gives the tone a darker message as if Siddhartha's beliefs were dying along with the stump. It makes the reader question Siddhartha's choices at that point. If Siddhartha was determined to follow a sacred path and reach his goal of Nirvana, why would he give it all away just to give in to temptation now?
That is a very sound observation! I had never noticed that comparison before but it makes sense. I think also that earlier when Siddhartha was a samana, he lived a life away from people, in the forests among nature. The rotting tree is like Siddhartha's past samana ways being slowly destroyed by his materialistic life. Similar to how a plant must be continually watered and cared for, one's religious sanctity must be nourished if one wishes to find peace. Previous to your passage, on page 76 in my book, the "wheel of the ascetic, the wheel of thinking, the wheel of discrimination still revolved in Siddhartha's soul...slowly and hesistantly, and it had nearly come to a standstill". Siddhartha's soul rots like the tree for he has abandoned his life and beliefs he retained as a samana, and as a result, his virtues wane. I believe the reason why Siddhartha has thrown his life away and fallen for temptation is because he wants to live a life completely opposite of the samanas. He realized that samana life was unsuccessful so he readily took a 180 in order to find an alternate path to enlightenment.
In the chapter 'Kamala', Kamala states that,"red and beautiful are Kamala's lips, but try to kiss them against Kamala's will, and you wont get a drop of sweetness from the lips that know how to give so much sweetness"(52). Kamala is using the illusion of kissing Siddhartha to lure him in and get him excited of what's about to come next in their relationship. She's very specific and uses descriptive language such as portraying her lips 'red and beautiful'. This shows that she's very proud of her physical appearance since her diction shows such a passion towards her features. Her slight warning of being kissed against her will allows the reader to be aware that Kamala has certain rules about her relationship with Siddhartha. This may foreshadow Kamala's materialistic character traits since she knows what she wants from Siddhartha and she knows how to get them. By getting him excited about the sweetness of her lips, it allows the reader to sense that she knows how to use people to her advantage. The overall tone of the passage connotates confidence and determination since Kamala is sure that her lips are worth kissing if Siddhartha doesn't defy her. Maybe the presence of a male character gives her a boots of confidence and excitement because she is able to mold her character into being more flirty and playful around him. On the other hand, Siddhartha's exposure to Kamala and her traits symbolizes the slow loss of innocence since he hasn't been intimate with a woman before, even if it meant getting kissed on the lips.
Love is the key part to Siddhartha gaining his enlightenment. He has to accept it no matter how hard it might be. When describing this passage Kamala is in control of the relationship and in this case more superior than Siddhartha. I wonder why Hesse made it that way.
I believe Hesse's choice to make Kamala's character more dominant than Siddhartha's was to show how she somehow 'owned' him. He wanted to emphasize Siddhartha's infatuation with Kamala and make it clear that her mysterious demeanor was able to control Siddhartha completely. Ultimately, right after this part of the chapter, he gets completely lost in a materialistic world that he isn't familiar with. Kamala's superiority is also to blame for this happening. She clearly represents temptation and Hesse wanted to emphasize the power that temptation has over ordinary people; in this case, it completely changed Siddhartha's goals of reaching Nirvana. Don't you think?
"It was about this bird that he dreamt. This bird, which usually sang in the morning, became mute, and as this surprised him, he went up to the cage and looked inside. The little bird was dead and lay stiff on the floor," (Hesse, 82).
In this part of the novel, towards the end of Samsara, Siddhartha has been fully consumed by the life of the wealthy: greed, lust, and the desire for all things pleasurable. It is at this point that Siddhartha is presented a wake up call through his dreams. The bird represents Siddhartha and its death reflects the lurking fear he carries about this pleasure-seeking lifestyle. When the dead bird is thrown away on the road, he feels horrified and, "his heart ached as if he had thrown away with this dead bird all that was good and of value in himself," (82). Siddhartha feels as if he has metaphorically 'thrown his life away' by wasting it away on money, power, and women. This dream creates a dark and troubled tone to the passage in order to communicate to the reader Siddhartha's alarm upon this realization. The bird's death also prophecies what will become of Siddhartha if he continues to live the life of the 'child people'; he will become enslaved to his desires and lose all the original values he once held so dearly. Upon his death, he will remain imprisoned to his primitive whims and die without purpose in his life. This effectively frightens both Siddhartha and the reader in understanding that in order to avoid this grim outcome, there must be a change. This sparks an epiphany in Siddhartha in that he has reached a dead end in his life and must move on if he wants to achieve enlightenment. On page 85 at the end of Samsara, Kamala, "opened the door of the cage, took the bird out and let it fly away,". The releasing of the bird symbolizes Siddhartha's leaving of the town to start anew in his quest for enlightenment. The bird being sent free also compares to Siddhartha finally attaining spiritual and emotional freedom from the material world of 'ordinary people'. Siddhartha successfully avoided the spiritual death predicted in his dream and begins a new stage of his life.
I really like your interpretation of the text. It actually reminds me of the quote on page 14 when Siddhartha's soul slipped into a dead jackal and experienced its death, and when it returned his soul was "dead, was rotted, was dispersed, had tasted the dismal drunkenness of the cycle of life, waited in new thirst like a hunter, waited for the gap through which he could escape the cycle, where the end of causes came, where painless eternity began." Both instances for me tie in together with animal symbolism, using wildlife to portray Siddhartha's soul and journey throughout the book. Also, in both instances, they use the death of an animal to portray an important event in his life. The bird being the straying from his path to enlightenment, and the jackal being the leaving of his life at home to accept a completely new way of life. It is interesting to me that Hesse uses so many animal references to compare Siddhartha's journey to.
Throughout the entire book of Siddhartha, the main character is continuously described as “clever” or “wise”. This trait is something he is well aware of and is the cause of some of his failures.
At the end of the chapter, “Gautama”, The Buddha warns away Siddhartha of his own wit. “You know how to speak cleverly, my friend. Beware of too much cleverness!” (Hesse 34). This is a hint from the author of the struggles that Siddhartha will face and the causes for it.
In “Kamala”, Siddhartha is drawn to Kamala by her evident wit. “... he saw a very clear, very clever, very delicate face…” (Hesse 48). This shows to the reader Siddhartha’s immediate notice of her acuity. After that, he desires to learn from Kamala, willing to acquire the very things he previously scorned in order to do such. This leads to his downfall of becoming akin to the children people. He strays from the path of Enlightenment and succumbs to the temptations of greed, lust, gluttony, and pride. His impressive wit and craving to improve upon it lead to his failure, just as The Buddha warned him.
Siddhartha’s cleverness not only led him to commit these offenses, it generally ruined his path to Nirvana. His intelligence led him to be presumptuous, cocky, and arrogant. More than anything, though, it caused him to feel pride - his constant failure. Pride is a human emotion, emotions he’s trying to rid himself of. Although he is capable of eliminating all of his wants and needs, he continues to keep his ego because to his wittiness and ability to discard most of his emotions.
He later realizes his mistake and purifies himself of these sins by leaving the town and starting again. It is only then that he realizes his continuous error “Too much knowledge had hindered him… . He had been full of pride, always the cleverest…” (Hesse 87). It was only after he subdued his best and most valued trait that he could start on the path of Enlightenment and freedom.
I love how you said " ...He desires to learn from Kamala, willing to acquire the very things he previously scorned in order to do such."
I believe the fact that Siddhartha went against his own beliefs contributed to his downfall. He felt in his heart that he didn't need to learn from others, he needed to be true to and learn from himself, which he mentioned in the chapter 'Awakening'. Going against his beliefs weakened his soul, which is what ultimately allowed lust and other material desires to overpower his true desire of enlightenment.
This is a great example of a hubris situation. Siddhartha's pride leads him to the path of the child people. It's written on page 87 in By The River that "his ego had hidden away in this priesthood, in this pride, in this intellectuality. There his ego had taken root and had grown, while he thought he had killed it with fasting and penitence." His pride and intellectuality is the barrier that prevents him from reaching enlightment.
" Smiling, they parted ways. Siddhartha was please with the ferryman's friendliness. He is like Govinda, he thought, smiling. All whom I meet on the way are like Govinda. All are grateful, although they themselves deserve thanks (49)."
This passage shows Siddhartha in a new light. Up until now Siddhartha has been a very introverted, arrogant, self-righteous person. But this revels that he now shows appreciation for others. He even shows them respect. As a reader this makes me feel like through his journey he is slow becoming a better person. He is closer to enlightenment. His wisdom and experiences he has acquired so far have already made an impact on his behavior.
This passage also shows the importance of his friendship with Govinda. In the beginning of the novel, it seems like Siddhartha takes his friendship with Goivnda for granted and doesn't really appreciate it, he seems to 'own' Govinda. But in this passage we now see how much respect Siddhartha actually had for Govinda. The fact that everyone he mees reminds him of Govinda tell us that he misses the friendship ad seeks another form of friendship. Also by comparing his to the ferryman it make me feel like Govinda was helping Siddhartha on his journey much like he goes to the ferryman for guidance.
The parallel between Govinda and the Vasudeva (the ferryman) is interesting. Siddhartha runs into Govinda just before he meets Vasudeva for the second time after leaving Kamala. Siddhartha's time among the child people a negative ascpect in his life, is sandwiched within parallels between Govinda and Vasudeva. This effectively emphasizes Govinda and Vasudeva as a positive aspect in his life, and causes the reader to associate the two men with freedom and enlightenment.
What I found to be interesting in this book is that it seems that not very many people smile. Except Vasuedeva, who smiles a lot. Have you thought that maybe people's smiles are a sign of enlightenment? I feel that Hesse talks about Vasuedeva's smile in depth because it is actually a key part. Vasuedeva tries to show Siddhartha the way of the river, yet Siddhartha, at first, will not listen and does things his own way. Eventually he does find enlightenment and in that time Hesse writes, "He smiled peacefully and gently, perhaps very graciously, perhaps very mockingly, exactly as the Illustrious One had smiled,"(117). The Illustrious One who is one of the most enlightened people in the book smiles, and Hesse writes how Siddhartha, at the end, smiles just like him, thus proving that he is enlightened on that spectrum.
“As a new dress grows old with time, losing its lovely color, acquiring stains, acquiring folds, coming apart at the seams and starting to show awkward threadbare patches here and there, this is how Siddhartha’s new life, which he had begun after separating from Govinda, had aged…” (Hesse 63)
The symbol of cloths shows an interesting parallel between Siddhartha’s life and material objects. On page 13, Siddhartha starts his life as a shramana by casting off his robe. This symbolises the start of his new journey to find enlightenment, which he almost achieves in the chapter ‘Awakening’. After giving away his robe, Siddhartha searches relentlessly for enlightenment, which continues until he falls into the trap of the material life. Hesse uses the symbol of the new dress to show how Siddhartha’s old life as a shramana is over and a new chapter has begun. Hesse describes the dress as old and falling apart, which represents how Sidhartha is falling deeper and deeper from his former goal of enlightenment. When Siddhartha leaves Kamala and his life of luxury, he is asked several times why a pilgrim such as him would be wearing such fine cloths, first by Govinda and later by Vasudeva. As a result, Siddhartha gives his clothes away to Vasudeva (82), symbolising the end of his life with the child people and the start of something new. This symbol is highly effective because clothes are strongly associated with riches, therefore not only creating a symbolic parallel between clothes and beginnings of Siddhartha’s chapters of life, but a literal symbol as well. In the examples on page 13 and on page 82, Siddhartha is entering a positive chapter of his life, and Siddhartha casting away unnecessary clothing give the passages a tone of freedom and lightness. The example on page 63 starkly contrasts these in that it gives the passage a dank and heavy tone.
I think that his change in clothes as the story goes on also represents the knowledge and path of Siddhartha's journey. The clothes are just another way that Hesse portrays Siddhartha's changing self through out his quest for enlightenment. Over all the symbolic usage of clothes gives the whole book a tone of learning, making mistakes and changing for the better or worse.
On page 54 in Kamala, Siddhartha had just departed from Kamala and “stood at the door, silently begged for food, silently received a piece of rice cake. Perhaps by tomorrow, he thought, I will no longer beg for food. Suddenly pride blazed up in him. No longer was he a semana, no longer was it seemly for him to beg. He gave the rice cake to a dog and remained without nourishment.” This passage caught my attention because Siddhartha used to think that he had learned everything from a semana. But now, not only does he look down on the semanas, he feels disgust for semanas and thinks that semanas are people with low values. Out of all animals, Hesse used a dog to get fed by Siddhartha and this points out how willingly Siddhartha is to abandon his old life of being a semana. Siddhartha would rather starve and feed his only meal to a lowly animal than act like a semana. Plus, his attitude towards fasting changed because he used to fast to be patient, but in this passage, he chose not to eat out of pride. Also, when the author used the word “silently” twice in one sentence, he wanted to emphasize that being a semana takes humility. Since Siddhartha feels that he’s worth more than a beggar, his silence is purposeful and uncomfortable. This passage enhances how the author characterizes Siddhartha because it shows that his level of arrogance is increasing. It’s ironic how Siddhartha’s desire of becoming a semana leads him to take the path of the child people.
I agree with your analysis fully! Your connecting the dog to Siddhartha's perception of the samanas serves as good reinforcement to your argument. However, I think I might have a few useful points of analysis for you.
At the end of the chapter Among the Samanas, Siddhartha explains to Govinda, pointblank, that the samana's are only entertaining themselves with tricks and that their pursuits are not purposeful. This shows just how little regard he holds for his former teachers. Siddhartha thinks of the samanas as below him and so he shows them no respect, not even in the quietest moments of his day. Siddhartha had no obligation to give up his rice cake. Nobody was peering over his shoulder awaiting his next move. No, he chose to give the rice cake away out his own pride. He's better than the samanas and so he does not feel the need to beg. By giving his rice cake to a dog Siddhartha reveals just how much disgust he has for the samanas. He doesn't give the food away to a person, or perhaps even a samana, he gives it to a street animal. Something the samanas would've found so precious, Siddhartha finds disposable and unremarkable. This truly shows how much he has grown. However, I wonder, is Siddhartha's growth for the better or worse?
In the first passage in the chapter, The Son, it states, “Timid and weeping, the boy had attended his mother’s funeral; gloomy and timid, he had listened to Siddhartha, who had greeted him as his son and welcomed him in Vasudeva's hut. Pale he sat for days on the dead woman’s hill, refused to eat, closed up his eyes, closed up his heart, strained and strove against destiny.” (103) This passage stood out to me because I can relate to it. I too have lost a loved one, and although I was not extremely close the person I have lost I felt the same pain and agony at his funeral. It is interesting how Heese decided to use the phrase, “he sat for days on the dead woman’s hill”. It seems very informal to be talking about Kamala death, as she is the mother to Siddhartha and gave Siddhartha a son. Why would he use that word choice? Throughout the story love is an important symbol that is being accepted in many ways. Without love enlightenment can not exist, and as painful as it might be Siddhartha must accept it in order to reach Nirvana. I am curious how he will be able to cope with the death of Kamala in order to maintain his enlightenment.
This is a really interesting observation. I think being informal about Kamala after she has died may have been a way for the author to stress the importance of material items and emotions. Throuought the book, Siddhartha tried to distance himself from simple emotions and pleasures only to be consumed by them anyways, and now that Kamala is gone, she is nothing but another pleasure of the child people, so she is no longer as important to Siddhartha or the story. That's my interpretation, anyways.
The symbol of love in the book is very interesting. Love can be interpreted as a bad thing; Siddhartha tries to find love in material things. He seeks after Kamala even though he really could not bring himself to love her fully. He also "loved" money and the riches that he had. All these things that he loved caused him to stray from his path of finding enlightenment. However, love can also be seen as a good thing. When Siddhartha realizes he had a son, he loved him more than he had ever loved anyone in his life. Siddhartha tries to do everything he can to have a relationship with his son. As hard as Siddhartha tries to show his love towards his son, the son runs away from him and Siddhartha is devastated.
On page 81, Siddhartha thanks Govinda for protecting him while he was asleep under the tree. Hesse writes. " Thank you, samana, for guarding my sleep." (81). Later, when Govinda discovers that the person talking to him is Siddhartha, Siddhartha thanks Govinda again for watching over him while he was sleeping and adds that he didn't need a watchman. Up to this point in the book, Siddhartha has been arrogant and always treated people as if they were inferior to him, and therefore, didn't show much respect to others. In this passage, Siddhartha expresses gratitude towards Govinda, which shows a change in attitude in Siddhartha. It portrays Siddhartha as being more humble. Although Siddhartha realized that the samana was Govinda, Hesse uses formal language as a way of showing Siddhartha's respect towards Govinda. Another aspect that stood out to me from this passage is that Siddhartha said that he didn't need a watchman. I found this interesting because in the beginning of the book, Govinda was by his side every step of the way through his journey to Enlightenment. During that time, Siddhartha was fervently seeking for Enlightenment. His life was focused on thinking, fasting, and waiting. Once Govinda and Siddhartha parted ways, Siddhartha encountered Kamala, and he was focused on pleasure and love. He then encountered Kamaswami, and gradually became greedy and was focused solely on money and wealth. All these experiences led to the decline of his spiritual journey. This shows that Siddhartha needs a righteous figure in his life to lead him in the correct way. The statement, "Let me thank you again, although I needed no sentry." (82) is ironic because Siddhartha depended on Govinda to progress on his spiritual journey, and later, relied on the ferryman in further pursuit of his journey.
I like how you said that Siddhartha needed a righteous figure in his life to lead him. I think that because the two had grown up together, Govinda had always been a constant in Siddhartha's life. He knew that Govinda would always be there for him regardless of what he did. It is interesting that Hesse puts the scene in where Govinda meets Siddhartha again after so many years. It just shows that Govinda would always be a major part of Siddhartha's life even though they were both on separate paths in their lives. It also shows that Siddhartha is very dependent on people. Although, he claimed that he did not need anyone or anything to find enlightenment, he still relied on Govinda, Kamala, and the ferryman for a short period of time.
“Never had a river attracted him as much as this one. Never had he found the voice and appearance of flowing water so beautiful. It seemed as if the river had something special to tell him something he did not know, something which still awaited him. Siddhartha had wanted to drown himself in this river; the old, tired, despairing Siddhartha was today drowned it in. The Siddhartha felt a deep love for this flowing water and decided that he would not leave it again so quickly (100)”.
Hesse uses the river as a symbol of change to give the reader a sense of new life in Siddhartha. Earlier in this chapter, Siddhartha was struggling to find motivation in life. He seemed depressed after Samsura. The tone in the story was empty and dark, lacking life. But Siddhartha's awakening quickly changes that. Siddhartha realized what he has learned over time and sees his mistakes. This passage gives the reader a sense of rebirth, like Siddhartha is rising from the ashes of his faults. His mood almost instantly changes from sulking to lively and happy to be alive. It seems like he realizes that it is important to learn for mistakes and that sometimes the only way to learn and become wiser is to experience all of life, make mistakes and change oneself for the better. The river also represents flow. It's by the river that Siddhartha finally realizes where he is going in life and things seem to be once again flowing down the right path for him.
Hesse's personification of the river also gives the reader a sense of it being an "all knowing" sort of thing. Siddhartha seeks advice from it and learns. It seems has gained the most knowledge from it over all his journey. Hesse might do this in order to show how simply things in life can often make the biggest difference and something's things one takes for granted, like a river, could actually be more important than one originally thought.
Your post is full of wonderful insight. I completely agree with everything you wrote. I also want to add that I noticed a similarity between Siddhartha wanting to drown himself and baptism. In Christianity, being immersed in water is a symbol of purification and the washing away of sins. In this sense, it is as if Siddhartha yearns to be purified and cleansed. On the previous page, 99, Siddhartha, "realized why he had struggled in vain with his self when he was a Brahmin and an ascetic...his self had crawled into this priesthood, into this arrogance, into this intellectuality". By looking into the river, Siddhartha finally grasps one of his biggest flaws: his arrogant cleverness. In doing so, he is born again and ready to start his life over.
There is a passage on page 100 of Siddhartha that states; "He sat and sat, gazing at her lifeless face. He gazed and gazed at her lips, her old, tired, pinched lips, and he remembered that once, in the springtime of his life, he had likened those lips to a freshly broken fig." This passage stood out to me, because he is remembering those lips that were once a symbol of lust for him, and are now worn out. I think the author describes them this way to make them appear as though they have lost their value. It shows how she has aged, and also hint at how much Siddhartha has grown spiritually since he last saw her. He no longer feels attraction to her, and so her lips are not as important or beautiful to him anymore. This description could also acknowledge the fact that her body itself has lost all of its value, since she has just died and her soul is no longer present. Overall, the usage of this passage gives the reader a feeling of disconnection from the character and weariness from the morbid feel. One thing that is also interesting is the repetition of the word sat and gazed in the two adjacent sentences. What was the author trying to accomplish by doing this?
I stand by your interpretation of this text. I agree with the symbolism of Kamala's dead lips representing Siddhartha returning to his original aims. When his soul and moral values were in decline as a result of having immerged himself in a materialistic society, her lips were symbolic of lust and pleasure. Her now dead lips seem to symbolize Siddhartha’s final rejection of the materialistic world as well as his permanent return to the lifestyle where his priorities are Nirvana and Enlightenment. I think the author’s purpose in the repetition of those words is to imitate a stutter. When a person learns that his/her loved one has passed, it usually comes as shock. Their thoughts and words are interrupted and confused. This is essentially the author’s way of emphasizing how Siddhartha is looking at Kamala and accepting the fact that she has died. When I read these lines, I felt there was a bit of a nostalgic tone created. Focusing on the symbolism of Kamala’s lips forces the reader to think back to the time when Siddhartha indulged himself in worldly pleasures. The juxtaposition of then and now emphasizes Siddhartha’s progress and how it was made possible because of people like Kamala and Kamaswami, for they and the many others he came into interaction with were all teachers to him in some way, shape, or form because they inadvertently helped him figure out the right direction he needed to steer himself in.
“Happily he looked into the flowing river. Never had a river attracted him as much as this one. Never had he found the voice and appearance of flowing water so beautiful” (By the River, pg. 100).
When I read this passage, I was instantly reminded of the first time Siddhartha saw the Buddha.
“But he looked attentively at Gotama’s head, at his shoulders, at his feet, at his still, downward-hanging hand, and it seemed to him that in every join of every finger of his hand there was knowledge; they spoke, breathed, radiated truth. This man, this Buddha, was truly a holy man to his fingertips. Never had Siddhartha esteemed a man so much, never had he loved a man so much” (Gotama, pg. 28).
I think that pulling these two passages from the book and juxtaposing them really emphasizes how far Siddhartha has come on his spiritual journey. Both create a tone that is positive, uplifting, and inspiring, as the reader gets a feel for Siddhartha’s admiration. At first, Siddhartha intently studies the behavior and appearance of Buddha. The author’s descriptions convey to the reader Siddhartha’s seemingly impressed reaction to Gotama’s godly and knowledgeable presence. Regardless, Siddhartha cannot bring himself to believe that Enlightenment can be achieved through the teachings of others. Believing it is truly a personal experience, he walks away from the Samanas and embarks on his own journey, intending for it to be teacher-free. Ultimately, Siddhartha finds Enlightenment through the river. It is ironic that he was going to use what would become the source of his Nirvana to drown himself at one point. I think the author employed this irony to illustrate the extents to which many will go before becoming aware of something important. The use of parallel structure in both quotes is very important to point out because it connects the two passages, one of which comes from the very beginning of the book and the other from towards the end, and this in a way connects and ties all of Siddhartha’s story together. The author’s intention in repeating the word “never” is to cause the reader to realize the intended juxtaposition of the Buddha and the river, which both can be considered teachers. It becomes clear to the reader early on that Siddhartha does not believe that he can learn anything from a teacher and yet he ultimately learns from the river at Vasudeva’s urging. What do you think the author means to say with this contradiction?
The structure of your post is very unique and creative. What I mostly adore about it is the way that you distinguish the differences among the different passages. I have never thought about the irony of Siddhartha drowning himself in what brought him Enlightenment in the very end. I think it ultimately proves Hesse's point that the journey through life cannot be accurately predicted. What we may say now will possibly be different from what we state five years from now. Just like in our example, Siddhartha ultimately reaches Nirvana through the aid of the wise ferryman.
“Perhaps he had really died, perhaps he had been drowned and was reborn in another form. No, he had recognized himself, he recognized his hands and feet, the place where he lay and the Self in his breast, Siddhartha, self-willed, individualistic. But this Siddhartha was somewhat changed, renewed. He had slept wonderfully. He was remarkably awake, happy, and curious.” (Hesse 91)
After Siddhartha leaves Kamala and gets rid of all his possessions, he finally clears his conscious. He is awakened…again. What makes this awakening different than his awakening earlier in the book? Siddhartha is finally awakened because after going through all the things that he had gone through the last few years, he realizes that those things could not make him happy. He comes to realization about why he could never find enlightenment until now. He realizes that the things that he was seeking after to help him find enlightenment were unnecessary because only he could help himself find himself.
On page 99 it says, “That was why he had to go into the world, to lose himself in power, women, and money; that was why he had to be a merchant, a dice player, a drinker and a man of property, until the priest and Samana in him were dead. That was why he had to undergo those horrible years, suffer nausea, learn the lesson of madness of an empty, futile life till the end, till he reached bitter despair, so that Siddhartha the pleasure-monger and Siddhartha the man of property could die…Siddhartha was transitory, all forms were transitory, but today he was young, he was a child-the new Siddhartha- and he was very happy.”
Siddhartha had to learn from his mistakes in order to finally understand what it meant to be truly happy. He had to lose himself in all the things that he despised, and then find himself again.
On page 126 in the Son, Siddhartha searches for his son in the city, but to no avail. After his futile attempts to find his son he realizes that "the desire that had driven him to this place was foolish, that he could not help his son, that he should not force himself on him". Siddhartha tried so hard to teach his son the ways in which he though were right; tried to raise the son to become like him. The son is resistant and stubborn, just like Siddhartha when he was younger, and if the boy wants to live his own life, then so be it. In this passage, we see the reflection of the son in young Siddhartha. When Siddhartha was younger, he followed his life strongly disdaining teachers, believing that learning had to be taught within. He was highly individualistic and arrogant, just like his son. Now, the son does not wish to follow Siddhartha and wants to choose his own life, and in effect, running away from Siddhartha; similar to when Siddhartha left his father. Even though Siddhartha strongly abides by this personal rule of seeking enlightenment from within, he cannot see this in his son for he is blinded by love.
Earlier on, he told Kamala that he could never love, yet once he met his son, he was overwhelmed by love for him. Later on, in this same passage, Siddhartha, "felt a deep love for the runaway boy, like a wound, and yet felt at the same time that this wound was not intended to fester in him, but that it should heal." Siddhartha conquered everything, except love. When he gets hit with it, he falls hard. Siddhartha is so blindly consumed with love, he cannot see that his son does not wish to live a life with the ferrymen. It is at this point, that slowly, Siddhartha's sight is becoming clearer. Although his heart aches like an open wound, he is understanding that he cannot force his son to stay with him and he must let him choose his own path. As they say, it is here that we see Siddhartha's life has become full circle with the son's departure symbolic of Siddhartha's so long ago. It is as they say, 'if you love something, set it free'.
This a really wonderful interpretation of the text! I especially like your point that Siddhartha's life has come full circle. It wraps up this chapter in a very clean and concise way. Siddhartha is now in his fathers shoes and his son in his former shoes. Siddhartha has so much love for a boy he only knows so well. It makes you think, if Siddhartha can experience this much heartbreak from his son, imagine the emotions Siddhartha's father must have been experiencing when he sent off his own son, the boy he had raised since birth. And eventually when Siddhartha does discover enlightenment- or at least comes near to the concept, he does not return home and share his findings, like he had promised. This prevents me from believing that Siddhartha's being has been totally reformed. I think Siddhartha carries a sense of arrogance and ego with him still, he has not grown out of it. In my opinion, that is a big reason why Siddhartha has such a hard time connecting with his son. Him and his son both hold a sense of immaturity and stubbornness. They are too similar and that is why they continuously butt heads.
I found it interesting how Kamala’s face is what lures Siddhartha to her, to her way of teaching in the chapter Kamala and also is the very reason he decides to leave her in Samsara. He is constantly mesmerized by her beauty and youthfulness. Her grace is the sole reason Siddhartha, the semana, adopts a flamboyant lifestyle in the beginning of the book. Siddhartha reforms his entire life and journey just so he can be around her sexuality and have the opportunity to learn from her experiences. Though, after many years with Kamala, as well as many encounters, he realizes the superficiality of it all. Kamala appears to him in a dream one night, wherein he lays next to her and truly studies her face. Siddhartha finds that her face is written with a sort of “secret, unspoken, and perhaps not even conscious anxiety: fear of old age, fear of autumn, fear of death” (Hesse, 72). It is then that Siddhartha discovers that not even Kamala has found the way to enlightenment. The wrinkles on her face holding these anxieties show that she is just as vanilla and mortal as any other commoner. She has these fears for the future because she is not sure of it. Kamala has not found eternal bliss through her own teachings and so she fears for tomorrow, because to her, there are no guarantees for tomorrow. Hesse refers to her anxieties as “secret” and being “not conscious” because Kamala believes that sex and objects will bring her enlightenment, or at least, she wants to believe that true. She is not even aware just how pointless and meaningless her pursuits are. Siddhartha is however, and so he leaves her. He leaves her for the same reason he gravitated towards her in the beginning, her beautiful face.
I agree! I also think its interesting that when Kamala dies, Siddhartha does not focus on the life fading out of her body, which is what he mainly for lack of a better word, enjoyed throughout his years with her. "He sat and sat gazing at her lifeless face." (100) When Kamala finally truly believes she will peace, right before she passes, it is when she is staring at Siddhartha, "You have attained it? " she asked "You have found peace?"" Even though her beauty has faded, and she has aged significantly, Siddhartha still loves her and pines for her when she dies. I think this new enlightened Siddhartha is a nice contrast to before, when he was more self involved. So I do agree that it is interesting that Kamala's face plays such a large role in Siddhartha's decisions.
“No, dear friend, why should I be sad? I, who was rich and happy, have now become even richer and happier. I have been given my son.” (Hesse 101)
After Kamala’s death, Siddhartha is in a stage between his time as a child person and someone who is enlightened. In this passage, Herman Hesse uses Siddhartha’s son to represent Siddhartha’s early, rebellious, and ignorant youthhood and he uses Vasudeva to symbolize Siddhartha in the near future when he becomes the enlightened ferryman. Hesse uses a positive tone to convey how Siddhartha has an optimistic view on his next step in life, taking care of his son. Although this is the case, Siddhartha acts similarly to when he met Kamala. Siddhartha leaves his entire past motives to pursue a new one. At this moment I feel that Hesse is conveying a tone of ambivalence. Should the reader feel excited that Siddhartha has found the son he left behind or should the reader feel annoyed that Siddhartha is following another worldly goal as he had done in the past.
Vasudeva tells Siddhartha, “There is a lot to do. kamal has died on the same pallet where once my wife died. Let us also build Kamala’s funeral pyre on the same hill where I once built my wife’s pyre” (Hesse 101). Hesse uses this response of Vasudeva to reassure the connection of his life and Siddhartha’s. Funeral pyre’s are used to burn the remains of those who have passed on. Hesse uses the pyre’s as a symbol of Siddhartha's old lust being disposed of in a way that he becomes more like Vasudeva. Unfortunately for Siddhartha, his son is still a remnant of his child person past because he is Kamala’s son as well. Siddhartha’s journey is not over yet.
I liked how you interpreted the pyre as the symbol of Siddartha's lust being disposed. It's interesting how Hesse has so many parallels in the book, Siddhartha becoming like Vasudeva and Siddhartha's son acting like Siddhartha. It's like the book has come in a full circle because Siddhartha is almost to the point of fulfilling his desire to reach enlightenment and his son is similar to Siddhartha's old self.
When Siddhartha's son left him, Siddhartha became upset and anxious after only knowing his son for a little while. I liked how Hesse included the part of Siddhartha's son's departure because it finally made Siddhartha realize how much of a destruction he caused to his father by leaving to fulfill his goal.
I like how you made note of the connection between the different worldly goals Siddhartha has. Hesse has an interesting way of connecting the whole story together by Siddhartha's repetition of actions. This particular time through the way he felt/acted when he met Kamala, and also the son he left behind. Personally, I find it extremely annoying how Siddhartha jumps from one passion to another with such ease. However, I believe Hesse does a wonderful job of pulling those emotions out of the reader by using Siddhartha's actions.
Something that I noticed during my readings of the books was the fact that Siddhartha’s voice was mentions many a time. There were two different voices and I’m going to inspect both of them.
The first one is his external, audible voice. Throughout the first few chapters, he tends to speak in the same way, “But Siddhartha said in a voice containing as much sadness as mockery…” (Hesse 18) as well as “Now Siddhartha laughed in his fashion, his voice tinged with a touch of sadness and a touch of mockery… “ (Hesse 21). His voice in these passages manages to betray his feelings towards the rest of the world. The mockery described is his scorn and disdain that is felt towards others. The sadness, however, exemplifies his pain at not yet having achieved Nirvana and being forced to deal with humans and petty, mutable human emotions. However, his voice changes when he speaks to Govinda after having seen the Buddha, “Then he murmured in a voice without mockery…” (Hesse 29). I believe that this shows Siddhartha momentarily finding enlightenment whilst in the presence of the Buddha and understanding that other beings, like Govinda, are just like him. His external voice is Hesse’s way of expressing Siddhartha own humanity.
The second voice is his internal, instructive voice. This voice is the what leads him to the different stages of enlightenment. Siddhartha realized that because a voice had told him to sit under a tree, he had learned that he must leave the Brahmins to glean more information out of the world, “He had heard a voice, a voice in his own heart, which had ordered him to seek rest under this tree…” (Hesse 45). That voice led him to the conclusion that he needed to leave to learn more. More than once, the voice had spoken to him, leading him down the correct path. When Siddhartha encountered the opportunity to fornicate in the woods, the voice stopped him, “And in this moment he heard… the voice if his innermost self, and this voice said No.” (Hesse 47). Siddhartha was stopped from making the grave error of being seduced by the woman in the woods and rather was taught the art of lovemaking by Kamala. His internal voice led him back on course when he was drifting astray from the path of Nirvana. What exactly does his internal voice represent, though? Was it Atman, leading him to the true path? Was it his own inner, peaceful being?
Audrey you always have such creative insights! I think its interesting how you compare and contrast the two voices in him. I feel like the voice is his conscious, When I read the story, I visualized one of those little shoulder angel as the voice and the shoulder devil is in his head.But I have also wondered what exactly the voice was as well.
'Like a veil, like a thin mist, weariness descended on Siddhartha, slowly, a bit denser each day, a bit dimmer each month, a bit heavier each year. A new garment grows old with time, loses its lovely colour with time, gets stains, gets wrinkles, frays out at the hems, and starts showing awkward, threadbare areas. And Siddhartha's new life, begun after his parting from Govinda, had likewise grown old; and so, with the fleeting years, his life lost colour and lustre, and so stains and wrinkles gathered on him, and, deeply concealed, peeping out here and there and already ugly, disgust and disillusion waited. Siddhartha did not notice.' (69-70).
This passage shows an especially clever usage of simile and imagery by Hesse in Siddhartha. He describes the 'weariness' as being like a veil or a thin mist. The thing with veils and mist is that one can still see through them. They obstruct the vision but things close-by one can still see as if there was nothing there, but as it gradually grows denser and dimmer and heavier over time the edges of vision inch closer and closer until there's nothing left to see but veils and mist. In that same way, spiritual weariness slowly wears down on Siddhartha, gradually sanding away layers of his self until there's nothing left but dust. Hesse then describes the fading of a new garment. Again appears very vivid imagery used to describe the gradual erosion of Siddhartha's life. Worn through garments have a certain feeling associated with them, different from the comfort associated with garments that are simply 'well worn,' a feeling that brings up the idea of something more fragile, bare, easily torn if care isn't taken, something once filled with vibrancy now badly faded. The comparison that follows describes to the reader how Siddhartha's material world falls apart at the seams in familiar terms and in such a way that would be difficult to improve upon whilst maintaining its poetic simplicity.
A passage from Siddhartha that really stood out to me, and I'm sure you all as well, was the dream Siddhartha had at the end of page 45. In this dream, Govinda stands before Siddhartha in a yellow monks robe, then Siddhartha hugs and kisses Govinda, but he is transformed into a woman with, "full breasts." Siddhartha then starts drinking the breast milk from this woman and is filled with pleasure. The author uses this dream to foreshadow events that would soon take place in Siddhartha's life. Govinda is used to represent Siddhartha’s past life of being a semana and following a path of solidarity to reach enlightenment. The mysterious woman that Govinda transforms into represents Siddhartha's life in the near future. One that consists of earthly desires and temptations that Siddhartha would've found petty or childlike in the past. The kiss that changes Govinda into the symbolic woman is used to show how Siddhartha is kissing his past life behind. The breast milk that Siddhartha drinks is a symbol for how he completely indulges in the temptations that he is faced with. The author then describes the breast milk as leaving him feeling, "drunk and senseless," which leaves the reader with a dazed and confused feeling that Siddhartha experiences when he leaves the town and returns to the river. The act of Siddhartha awakening from the dream is similar to how he has an awakening after he returned to the forest and was going to drown himself in the river. This dream mirrors Siddhartha’s journey to and back from the town that is filled with the, “childlike,” people.
I agree! A dream is hardly ever a dream in a novel, and this specific dream outlines the whole story. After that passage I was "dazed and confused," which is exactly the way Hesse wants you to feel. I like your idea about him waking up symbolizing the awakening he feels. I also think the language is interesting in this dream. Hesse uses the words sweet, strong and intoxicating (my favorite word he uses to describe the pleasure) to show the power of the pleasure behind these symbols. This gives a dramatic tone to the text.
Throughout the story the river is the most impactful and influential symbol, but not only is it used as a symbol but Hesse uses the description of the river to reflect Siddhartha’s emotions. For example, when Siddhartha returns to the river after living amongst the child people he is very sad and even thinks about killing himself. While this is happening Hesse uses the river to reflect that. He writes, “He gazed down at the green water… a dreadful emptiness mirrored a fearful emptiness in his soul,” (Hesse 78). The color green is used to give a dirty and tainted tone to the reader. Siddhartha feels these same feelings after becoming one of the, “child people.” Usually when someone thinks of a river, it is beautiful and clear, but Hesse wanted to portray the feelings that Siddhartha had onto the river. This quote also very obviously states how the emptiness of the river reflected the emptiness of his soul. After Siddhartha’s small epiphany when he says, “Om,” the river is described completely differently. What was described as a dirty, dark thing a few pages before is now the complete opposite. Hesse writes, “He saw the river was also going downhill, always wondering downhill, and yet singing and remaining cheerful. He liked that, he gave the river a friendly smile,” (Hesse 84). Now that Siddhartha is happy and optimistic, the river is portrayed with the same emotions. Siddhartha was just about to drown himself in it, but now Siddhartha sees it as a friend. The description of the river has a dramatic effect on tone and helps the reader understand what Siddhartha is feeling.
I really like that you pointed this out because it definitely points out his emotions and makes it more easier to understand what Hesse wants the readers to know. This is a good example of that because if it was not said readers could have a hard time understanding how Siddhartha is feelings. It is also a good way to know how sad or happy someone is feeling and in each of your quotes it shows, in detail, how sad or happy their emotions are. You looked at this in excellent way and I couldn't agree more.
In the first two pages of the chapter The Son, young Siddhartha was mercilessly torturing his father with his terrible attitude and Vasudeva couldn’t take it anymore and said “He did not flee the wealth and the town, as you did, out of disgust and surfeit; he had to leave them against his will”. By saying this, Vasudeva wants Siddhartha to understand that his son, too, is in pain because he was forced to do something against his will. This quote reminded me of something that Siddhartha said back in the chapter Among the Child People. While Siddhartha was being interviewed by Kamaswami, Siddhartha said “True, I possess nothing. But that is voluntary, so I am not experiencing hard times.” Siddhartha explained that a person wouldn’t experience hard time if something negative happened that person’s life if the person consented that event to happen because it’s in that person’s control. However, decades later, Vasudeva is the one to give Siddhartha the same message as Siddhartha once gave to Kamaswami. It’s ironic how Siddhartha used to think that a person doesn’t experience hard times if that person intended to suffer, but now, he is unintentionally making his son miserable by making him live on Vasudeva’s old boat against his will. The author purposefully incorporated this irony to emphasize how much Siddhartha changed throughout the book. Siddhartha changed from being a proud, stubborn young man who left his home out of disgust and surfeit to a weak person who can’t give up his son. In fact, Siddhartha is weaker than his father because his father was able to let him go, afraid that Siddhartha might suffer and die if he stayed, while Siddhartha couldn’t let his son go while he knew that his son was also suffering. In addition, the author’s use of irony portrays the tone of defeat because Siddhartha loves his son so much that he is unable to let his son go and be free, which shows the contrast of his current self and his young self. His action totally disagrees with his past thought that if a person is purposefully suffering, then they aren’t truly miserable. Because of his son, Siddhartha did something hypocritical that disagreed with his past opinion.
There is something I noticed that I want to point out. Siddhartha dreamt that Kamala said "Someday, perhaps soon, I too will follow this Buddha. I will give him my pleasure garden and will take refuge with his Teaching" on page 71 in Samsara. Hesse portrays foreshadowing by using Siddhartha's dream because that's exactly what Kamala does later on. In chapter The Ferryman, page 97, "She had long since withdrawn from her earlier life, had given her garden to Gautama's monks, had taken refuge in the Teaching, was one of the female friends and benefactresses of the pilgrims." The author's use of Siddhartha's dream to foreshadow makes me wonder. What is the meaning and purpose of the foreshadowing that the author used? And what caused Kamala to withdraw from her luxurious life to follow Gautama?
I would argue that since Siddhartha left she realized that she wanted to love. No longer just give pleasure but actually receive pleasure. To say that Siddhartha changed her life is an understatement just as she changed his. He may not of loved her completely but if he had even close to the same affect on her future as she did upon his that it isn't hard to see that she would retreat and follow/seek after enlightenment. I really like how you pointed out the direct foreshadowing of the two chapters though. I feel like it gave a clear picture that she didn't just randomly choose the path of Buddha it was very purposefully and done by Hesse to paint a clear picture.
“Therefore teachings are of no use to me; they have no hardness, no softness, nor colors, no corners, no smell, no taste-they have nothing but words”(146).
This specific passage is very interesting because of the way it uses the lack of imagery to prove it’s point. Sidhartha is saying that teaching has no hardness, softness, colors, corners, smell or taste. Hesse does not use descriptive words to explain this point, but instead uses descriptive words and ideas to argue against teachings. When Hesses says that teachings lack off of these qualities, the reader is left thinking, “what else is there?” This gives a slight mood of confusion. The readers is also thinking and connecting their own experiences with the use of words to Siddhartha’s opinion on words. The author could have just said “words mean nothing” but instead he uses language and diction to create a mood of stubbornness. In addition to the way Hesse uses those specific words, he also uses syntax to get his point across. Notice how in front of every descriptive word he puts the word “no” or “nor.” This gives the passage a stubborn feeling because the repetitive use of the word “no” shows that Siddhartha is not going to change his mind.
I find this direct tone interesting as well. Throughout the novel, Hesse had been very specific and visual when describing Siddhartha's feelings and emotions. Perhaps because quote is near the end of the story, it is reflecting on his stubborn and conceited persona in the beginning before he was enlightened by the several different teachers he encounters. As a Samana, Siddhartha was in denial of his ability to learn any more philisophical lessons than he already received. This passage is almost a duplicated statement of the characterization around his naive stage. I like how you include how confused the reader could be by this lack of description, saying "what else is there?" Hesse's listing of senses without adjectives to go along with them is a distinct change in diction and shows a weaker sense of imagery than in the past.
I really like the way you pointed out Hesse syntax in regards to "No" and how because the word is repeated it kind of reflects on the character and gives a tone of stubbornness, which as we have read is very much a trait of Siddhartha. This perfect on the effect of tone because Sidhartha is already saying that he doesn't think he can learn. So the words he is saying are themselves stubborn but also the tone in which they are written are.
“He now regarded people in a different light then he had previously: not very clever, not very proud, and therefore all the more warm, curious and sympathetic”(129)
This quote is found in the beginning of “Om” and I find it very interesting. This was stated right after Hesse described him of being sad because everyone else had a child but him. If Siddhartha was still sad, then why did he treat people differently? I believe it was because he truly learned to love his son, which was an emotion he had never felt before. I would be curious to hear your guy’s opinions on that though! I found it interesting how Hesse used the word “light.” The word light has a happy, almost airy connotation, so the tone is warmer. The words Hesse uses to describe Siddhartha’s new attitude are warm, curious and sympathetic. All of these words together create a light tone, corresponding with the word choice at the beginning of the sentence. I also find it interesting that it says “not very proud,” when pride is something he struggles with the entire book. When he says “not very” it implies he still has pride in his life, but is working to get rid of it. When the reader makes this connection it gives a mood of effort on Siddhartha’s part.
I like how you pointed out that Hesse writes "not very proud" to show that Siddhartha has significantly become less prideful. I also agree with you that he truly learned how to love because of his son. I believe that's one of the reasons that he looked at people differently. I also believe that he changed because of all the events that he's went through, with Kamala, Kamaswami, and Vasudeva. He had to undergo those experiences to become who he now is. Siddhartha had to experience the bad things to understand what is good, and he's learned to appreciate the world around him.
"Siddhartha learned a great deal from the shramanas, learned many pathways beyond the self. He followed the path of self-extinction by means of pain, by means of suffering intentionally and overcoming the pain, the hunger, the thirst, the fatigue. He followed the path of self-extinction by means of meditation, allowing the senses to empty themselves of all representations. These and other pathways he learned and followed. A thousand times he left his ego behind; for hours and days at a time he dwelled in nonego. But even if the methods he followed led beyond ego, in the end they led back to ego." (13)
Siddhartha shows what he has learned when he says to Govinda, "Siddhartha learned a great deal from the shramanas, learned many pathways beyond the self... A thousand times he left his ego behind; for hours and days at a time he dwelled in nonego. But even if the methods he followed led beyond ego, in the end they led back to ego." Siddhartha says of the teachings he learned from the Shramanas teachings, but also learned that the teachings he learned, Siddhartha did not succeed because his ego would always come back, meaning the teachings were only temporary.
I felt like there was more to the songbird so I tried to look deeper into it and found that the songbird can be a symbol for Siddhartha's inner voice. In the fifth chapter (kamala), Hesse writes, "He wished to strive for nothing but what the voice ordered him to strive for; stay with nothing but what the voice advised him to stay with" (Hesse 48). After staying and learning with Kamala and Kamaswami, his voice had slowly faded and he engulfed himself in the material world. He numbs his senses with gambling, wine and other pleasures. Hesse writes, "His life lost color and luster, and so stains and wrinkles gathered on him, and, deeply concealed, peepingout here and there and already, ugly, disgust and disillusion waited. Siddhartha did not notice" (Hesse 70). His life has gotten dull, but he did not notice. He hated himself and even wanted to commit suicide. Hesse writes, "Dead was the songbird he had dreamed of. Dead was the bird in his heart." (77). Later in the story, after he said "om" and reached a realization, Hesse writes, "He had felt that despair, that deepest disgust and he had not succumbed, the bird, the cheerful source and voice in his him were still alive"(87). The voice, the bird in him was still alive. Thus, we can come to a conclusion that the bird not only symbolizes Siddhartha, but also the voice inside of him as well.
What do you think about his inner voice in later chapters? At the beginning, his inner voice was what told him to join the samanas, to leave the samanas, to reject Buddhism, and to join the child people, but what about after he was 'awakened' and joined Vasudeva? I'm not sure either way--it could be argued either way, both that finally overcoming his inner voice and simply hearing it rather than being dragged around by it (like with his son) was what finally freed him, or that it was only once he, at the advice of Vasudeva, simply sat at the river and thought, that his inner voice awakened and he began taking in what it had to say.
One passage that stood out to me in the book was one of the conversations between Siddhartha and Kamala. Upon meeting her, one thing he says is "It would be too bad, Kamala, you are so right! It would be too bad. No. Not a drop of sweetness will be lost for me from your lips or for you from mine! Siddhartha will come back when he has what he is lacking: clothes, shoes, money. But listen, sweet Kamala: can you give me a bit more advice?"(52). The language in this quote is different than the majority of other times Siddhartha is speaking. He uses shorter sentences when he is talking to her and that makes the reader think of the desperation in Siddhartha's voice as he talks to her. Siddhartha is pleading to Kamala about how he can change and how right she is, which is very different than how Siddhartha talks to just about every other character in the book. Typically, Siddhartha sees himself as superior, but with Kamala, it is quite the opposite and he is willing to change his whole persona just for her love. Hesse also uses exclamation points at the end of Siddharthas sentences, which is used to establish the excitement in his voice. He then asks Kamala for more advice, it takes a lot for somebody to be respected by Siddhartha enough that he admits to not knowing as much as them. This passage as a whole is one of the major changes Siddhartha goes through in the book, he is interested with Kamala so much that he turns to a life of materialism and secularism. Desperation and infatuation are both moods that are established by both the content and the structure of this passage.
I really like how you choose this because it stood out to me as well. Kamala, in my opinion, was a huge influence on him. She almost changed him in a way and his desire for her made it more noticeable. She guided him one step closer to achieving enlightment by helping him with feeling love from his son and experiencing suffering. She was not so influential on the side of showing him lust and greed. I like that you mentioned that he usually sees himself as superior but with her it is the opposite. I firmly agree with that and I think that was what was so influential on him!
"... Siddhartha himself taken on something of the ways of the child people, something of their childishness and their anxiety. And yet he envied them, envied them all the more the more he resembled them. He envied them for the one thing that he lacked and that they had: the importance they were able to place on their lives..." (Hesse 69)
I found this passage interesting because it's the start of his transition from a ascetic devoid of earthly desires to a man of wealth and material wants. The reason he chooses to follow this path is that he envies that these type of men constantly love. These principles are against his ideals but he is worn down by exposure to this behavior. This shows how impressionable Siddhartha is at this stage in his life despite having a clear goal for his life. He is searching for enlightenment which he has learned is attained by ridding himself of material desires but he follows the opposite path anyway.
Edit: The repetition of Siddhartha's envy sets an almost hostile and resentful tone to his thoughts about Kamaswami's lifestyle. Why does Siddhartha come to the conclusion for many years that this lifestyle that he harbors resent for is what will lead him to where he wishes to be?
It seems the reason Siddhartha lives this lifestyle, that he hated for most of his life, simply because he was looking for a new method. What he was doing before, with the ascetics, wasn't bringing him any closer to enlightenment. The obvious path to try then would be the complete opposite, a focus on passions and worldly values. Siddhartha also has a tendency to follow an idea to the extreme, which is why he completely becomes a child person over time. In the end, it is the love for his son that brings Siddhartha enlightenment. This being the case, is Siddhartha on the right path while he is with Kamala and the child people, or is the love he is searching for in the city different from the love he learns for his son?
"So it had come to this: so lost was he, so far astray and abandoned by all knowledge that he could seek death, that this wish, this childish wish could mature in him: to find peace by extinguishing his body!" (Hesse 70)
Siddhartha's journey to find enlightenment is clear representation of the Christian faith. Siddhartha's reawakening in the passage above parallels the second life taught in the Bible. Siddhartha's worldly desires represent Judas, who betrayed Jesus. Siddhartha's worldly desires cause him to fall from his upright path to enlightenment. His pain at the realisation of his folly is akin to the pain that Jesus felt while being crucified. The Bible teaches that followers of Jesus must first confess of their sins and ask for forgiveness before they can be reborn. Siddhartha's realisation of how his life has deteriorated serves as his confession, and his acceptance of himself is how he asks for forgiveness of his mistakes. Soon after his awakening in the passage above, Siddhartha falls into a deep sleep, similarly to how Jesus lay dead in a tomb for three days. Siddhartha awakes refreshed and renewed, much as Jesus. Jesus's death on the cross is what allows his followers to reach Heaven. Siddhartha's pride is crucified by his realisation of his mistakes, which is what enables him to finally reach his ultimate goal: enlightenment.
I agree to the fact that Siddhartha's journey to find enlightenment is a clear representation of the Christian faith. For my opinion, any religious faith can bring anyone to enlightenment if they take the time to search for it. People don't have to have a Hinduism or Buddhism faith to reach enlightenment. Whenever Siddhartha is talking about his life to Vasudeva while Vasudeva sits there, silent and absorbing Siddhartha's words, it feels like Siddhartha is having a confession, just like a Christian would have confessions. Vasudeva kind of represents God in the Christian religion because "he knew how to listen like few other people. Without a word from Vasudeva, the speaker felt that the ferryman took in his words, silent, open, waiting, missing none, impatient for none, neither praising nor blaming, but only listening" (Hess 92). This is similar to how I imagine what God is like because we don't hear Him talk, but we know that He is listening attentively. Also, Vasudeva doesn't verbally guide Siddhartha to his enlightment, but instead, uses nature to help Siddhartha. Same as God, because He doesn't talk to people and tell them what to do. Instead, He lets them figure out their own way to reach to their enlightenment, which in the Christian faith refers to as heaven.
One common theme in the book, that I am sure you all have noticed as well, is the impact of relationships on ones spiritual journey. With relationships comes love and this was shown very well throughout the entire novel. First it was with his father, then the ferryman, also Kamala and so on. One that stood out the most and was very impactful on Siddhartha himself was the relationship between him and his son. With his son he finally feels love and this prevents him from achieving his spiritual progression of finding enlightment. On page 103 it says, "He had felt rich and happy when the boy had come to him. But, time flowed on, and since the boy remained foreign and surly, displaying a proud and defiant heart, refusing to work, showing the old men no respect... Siddhartha began to realize that his son had not brought him peace and happiness but sorrow and suffering." This is a well detailed representation of how the son felt about Siddhartha. He had to accept the suffering that was brought to him in order to achieve the rest of enlightment. He still loved his son and needed to accept it. Siddhartha realized that he could not achieve enlightment without the existence of love. He can compare this feeling of love to how he feels about everything around him.
Towards the end of the novel, Siddhartha begins to accept the reality that he truly needs the information and education provided by the supporting characters. During one of the last encounters with the Ferryman, the passage states, "'You will learn it,' said Vasudeva. 'but not from me. The river has taught me to listen; you will learn from it, too. The river knows everything; one can learn everything from it. You have already learned from the river that it is good to strive downwards, to sink, to seek the depths. The rich and distinguished Siddhartha will become a rower; Siddhartha the learned Brahmin will become a ferryman. You have also learned from this river'" (Hesse 105).
This is an impactful piece of dialogue from their conversation because Vasudeva ties in their mutual connection of the river. As we have discussed in class before, the river is much like one of Siddhartha's human teachers despite it's natural symbolism. I find it interesting how Vasudeva characterizes the river and how it holds so much knowledge and wisdom for Siddhartha to come across in the future, like the Brahmin and Kamala had done verbally in the past. This conversation shows how the ferryman is almost passing the baton of responsibilty to the river to finish assisting Siddhartha on his path to enlightenment. Although, in the earlier chapters we see the river itself representing the symbol of life and the continuous flow of growth and experience. Vasudeva compliments the river greatly as he describes it as "knowing everything," which might sound like an overstatement to us, yet appropriate in the context of their situation. I believe "to seek to the depths" is Vasudeva's metaphor relating the depth of the water feature to the deep essence of life. He encourages Siddhartha to follow the lead of the river and look beneath the surface to strive for the knowledge required to achieve his nirvana.
Do you think the river or Siddhartha himself is the teacher, because the river teaches in a rather unique way through a sort of 'nonteaching' like meditation in that you do get something from it, but it's not the sort of thing you could also get from a book. The thing with meditation, though, is that it's all self-reflection; there really isn't a teacher. Could a river be considered a teacher anymore than meditation itself?
Although the river is not entirely a character, I agree that Siddhartha learns to accept the information that it provides. Siddhartha doesn't listen to even the best teachers because he says that he can never love words. The river, however, teaches Siddhartha without using words and Siddhartha explains, "he had felt such a deep love for the river" (Hesse 92). Do you think that Siddhartha only accepts the learning from those he finds he can love?
"Thereupon she stood up her lips gleaming attractively in her young face. She exchanged light remarks with him, asked him if he had yet eaten, and whether it was true that the Samanas slept alone in the forest at night and were not allowed to have any women with them." & "Looking up he saw her face smiling, full of longing and desire and her half-closed eyes pleading with longing."
These two Passages are pulled from the same part in the book where Siddhartha is on his way into the city when he comes up to a woman/prostitute on the road. This passage is important to the novel because it foreshadows the use of lust and woman as a struggle on Siddhartha's future. Kamala's lips are referenced to a couple times in the book just like with this girl it is the first descriptive thing written down about her. First we recall back to the dream Siddhartha had and that reminds us that Siddhartha was in need of nurturing however that doesn't foreshadow lust and desire as well as Hesse does in this passage. The tone he uses by saying he “gleaming” and “Young” gives the reader the sense that she is found attractive. It affects how we feel just like it affects Siddhartha. Normally foreshadowing a woman making Siddhartha lust for her wouldn't been done by another woman making Siddhartha lust for her but in this case it works. We are shown that even after being awakened Siddhartha will still have temptations and trials and that is a good gateway into the next few chapters with Kamala and the seven deadly sins.
I agree with you that the description of Kamala portrays a strong effect on the alluring tone of the chapters. Siddhartha obviously wouldn't have reached his enlightenment without Kamala, and the visual imagery of her importance when she is first introduced creates a large impact on the reader because she is the first female figure brought into the novel. The key words of "gleaming" and "young" that you give show how alive Siddhartha felt about this woman within the first encounter in the village. It was strange how lustful Siddhartha felt towards this escort/prostitude of a woman while at the same time learning and accepting lessons from her throughout the rest of the story. Do you think that if Siddhartha was strongly attracted to another woman in the village, a food seller perhaps, she would be able to help him reach enlightenment just as well as Kamala?
“The world was beautiful when he looked at it this way-- without any seeking, so simple, so childlike.”
This passage tiny as it may be says so much. Siddhartha once he is awakened sees the world as a place that only those who are ignorant can view as pleasant. He makes it sound like if you can just take a step back and view the world like a child with pure innocence without any seeking than maybe you can see the beauty in it. But as any reader knows Siddhartha is a seeker, he seeks after knowledge, women, money and mostly enlightenment. So to say that the world is beautiful when he stopped seeking takes purpose out of the novel. It would be easy to argue that the novel could have ended here except for the fact that Siddhartha is childlike, he can't stop seeking, so the very core of this passage contradicts the character himself. That would be why the book doesn't end. That would be why Siddhartha continues enlightenment which contains peace, beauty and maturity.
Interesting point you have! I agree with you that Siddhartha is seeker and that when he settled down and stopped searching for enlightenment, that the book could've just ended. I also agree with in saying that Siddhartha acted childlike. I believe he acted childish throughout the whole book and needed advice or guidance throughout most of his life. Despite Siddhartha hating teachers, is it possible that he needed to be taught life lessons to grow as a human?
Throughout the book, Hesse emphasizes several themes in the book; among them is Siddhartha's inability to find or experience true love. Hesse states that "Siddhartha had started to nurse discontent in himself.. the love of his mother and the love of his father would not bring him joy forever and ever, would not nurse him, feed him, satisfy him" (15). The internal struggle is portrayed beautifully in this passage as the main character tries to find excuses after excuses of the reasons why love wouldn't satisfy him. The aspect of 'love' is given humanly traits such as the ability to nurse, feed or satisfy someone. The author uses personification intently to glorify the aspect of love and contrasts it with Siddhartha's unsatisfaction. Love is such an important part of life: it makes us happy and it connects people in much deeper levels. By not being wiling to experience love, Siddhartha's fear of making a connection is revealed. He believes that common and childlike people experience love and hurt over and over again and a cycle is created as a result thereof. He displays detachment from normal life as he holds himself to a different standard than the people that surround him. Siddhartha thinks that his high standing could be potentially threatened if he starts to open up and emotionally attach himself to people or items. Sadly, not only is he distancing himself from the world but also his family. He admits that the love of his mother and father wouldn't bring him joy forever. Siddhartha's main problem in the story is his inability to put himself in others' shoes; he doesn't think through how his parents will feel after his disappearance. No mother wants to see her child leave home because of an outrageous goal but she will support him if that's the only choice left. Unfortunately, Siddhartha's choice of not experiencing true love is not a wise one because love is something that everyone should experience regardless of life goals or intentions.
I find it funny how Siddhartha viewed the Child people's lives as stink and worldly suffering. Although this is the case, Siddhartha never says he loved his life as a physically suffering samana. Siddhartha's love for his son however, was also a way that he also considered as suffering. These two sufferings are very different. The suffering from the ascetics was an attempt to escape suffering but it didn't work. The suffering Siddhartha felt from his son was not to escape suffering but out of love but this eventually led to Siddhartha reaching Nirvana. Is it possible that Siddhartha's path was determined by what suffering he chose to love?
Towards the end of the book, Siddhartha is abandoned by his son, who shows no interest in his father’s wisdom or love. Siddhartha attempts to carry on his life with Vasudeva, but he ultimately decides that no passage of time will mend his broken heart. And in suit, Siddhartha embarks on a solo ferry ride to town, in hopes that he may come across his beloved son. On his ferry ride, the river’s voice sounds strange, almost as if it was laughing at Siddhartha’s pursuits. Siddhartha leans over to get a better listen and in the process he sees his reflection, only the picture resembles the face “of another person, whom he had once known and loved and even feared. It resemble[s] the face of his father, the Brahmin. He remember[s] how once, as a youth, he had compelled his father to let him go and join the ascetic, how he had taken leave of him, how he had gone and never returned. Had not his father also suffered the same pain that he was now suffering for his son?” (Hesse, 155). It is here that we see Siddhartha’s life come full circle. He is no longer playing the role of the narcissistic, stubborn boy leaving his home; rather he is the father, who must watch with a heavy heart as his flesh and blood leaves him without a second thought. Siddhartha now understands that his father’s hesitation from many years before and he truly empathizes with him. This is perhaps the most human the audience has ever seen Siddhartha. In this instance he is totally relatable and the reader bleeds for him in his time of desperation. Despite his ailing heart, Siddhartha appreciates his son’s desires for his own sense of enlightenment. Siddhartha recognizes that he, himself, is better off for leaving his home as a boy, and his son will be also.
This scene where Siddhartha saw his father's face in his own reflection also stood out to me. I agree that Siddhartha now finally understands what his father felt when Siddhartha left him and his loving family on his journey for wisdom and enlightenment. You said that Siddhartha appreciates his son's desire for his own sense of enlightenment, but do you think that's why he left? I was under the impression that Young Siddhartha simply did not like his father, and did not like the life that his father was trying to give him, and that he did not leave for a greater purpose than to get away. Siddhartha and his son both left their fathers, but I'm under the impression that they did it for different reasons.
"Slowly blossomed, slowly ripened in Siddhartha the insight, the knowledge of what wisdom actually is, what the goal of his long seeking was. It was nothing but a readiness of the soul, an ability, a secret art, to think the thought of oneness, to feel and breathe the oneness at every moment, in the midst of life." (114).
At the end of the book, Siddhartha's appreciation of the world is explicitly shown. He's learned to love the women and the men that he once looked down on and thought that they were bad people. He realized that he was among them and that they were similar to him. I find it interesting how Hesse juxtaposes the beginning of Among the Samanas with the beginning of Om. In both passages, Siddhartha is observing people, but he does it very differently between these two passages. In Among the Samanas, he looks at the people with hate. In Om, Siddhartha looks at the people with sympathy, and realizes that he's like them. In the passage above, Siddhartha is at the point where he finally realizes the purpose of enlightenment and the correct way to reach it. He has finally learned to love everything about life. I find it interesting how Hesse uses "blossomed" and "ripened" to describe Siddhartha's growth. These words are usually paired with plants and flowers, but in this passage, these words are used to describe Siddhartha. It gives the readers a happy feeling and it makes me envision something very beautiful. I believe the reason that Hesse used these words is to compare Siddhartha with the beauty of nature, and the wonderful fact that he's come to the point where he's found the real meaning of enlightenment and it's something to be happy about. The old, arrogant Siddhartha is gone, and now the new and humbled Siddhartha has appeared. He's living his life in a desirable fashion.
I really liked the way that you compared the way that Siddhartha looks at people at two different points in the book. I think that Siddhartha can have a love for everything in life only after he has lost his ego. While he was a Semana, he looked down on everybody and thought that their goals in life were childish and petty. Only after giving in to that lifestyle and living like one of the, "child people," was he able to see them as equals. I think that he couldn't appreciate them because he couldn't relate to them. One of the main ideas expressed in this book is how someone has to go through something on their own to reach the goal they are striving for, and I believe that is what is being expressed here
After his conversation with the Buddha, Siddhartha makes an important observation that sets him on the path toward enlightenment; “He remembered again the words he had spoken to the Exalted One, every word, and with astonishment he realized that he had said things then that he actually did not know at all yet” (Hesse 38). This passage shows that until this point in his life, Siddhartha’s teachings had essentially been meaningless. He had been taught the correct words to say and how to formulate his own ideas but he lacked the experience to truly understand what he was saying. The words are empty of meaning to him. He must live for himself each event the Buddha is describing, before he has something he can compare the words to. In the chapter “Govinda,” Siddhartha says, “But words I cannot love. That is why teachings are nothing for me. They have no hardness, no softness, no colors, no edges, no odor, no taste” (112). In the beginning, Siddhartha searched for the meaning behind the words that the Buddha and he himself had said, but over time he found that no matter what, to him, words have no meaning. They only attempt to describe the indescribable. Hesse expresses the importance of the idea that words are meaningless by revealing to the reader the number of times Siddhartha has remembered his conversations. He does this by saying, “remembered again” and “every word.” This forces the reader to also rethink Siddhartha’s in order for them to come to the same conclusion. Hesse wants the reader to come to the conclusion on their own to increase the understanding of the theme that a person must experience things for themselves to truly understand the world and to become enlightened. In the second passage, Hesse uses poetic language to show that Siddhartha understands the concepts that he is talking about even though he is inevitably unable to describe it to Govinda.
“ Away walked the Buddha, and his gaze and his half smile were etched forever in Siddhartha’s memory” (Hesse 34) “‘Do you hear?’ asked Vasudeva’s mute gaze…’Do you hear?’ Vasudeva’s eyes asked again” (Hesse 119)
Siddhartha has scorn for spoken teaching because it is communicated using words. He argues that words can not express the personal experience of reaching enlightenment. Body language, however, does communicate this which is why Siddhartha appreciates Gautama’s gaze and smile so much. Hesse continues to use unspoken communication with Vasudeva. From listening to the river, Vasudeva is enlightened and Siddhartha listens to what Vasudeva’s gaze and eyes tell him. Vasudeva scarcely uses his mouth when compared to his ears. He is considered the master of listening to Siddhartha. When Vasudeva shares his wisdom, it is from his eyes, not his mouth which is unlike the Buddha. The Buddha teaches through word but Siddhartha only admires his demeanor. This is the reason why Siddhartha reaches enlightenment under Vasudeva and chooses to leave Gautama’s teachings behind.
Very interesting point that I had never thought of before! Siddhartha in the book mentions how he is skilled at writing, meditation, and fasting, he never brags about how well he can speak and that goes along with what you are saying. The river is the teacher that in the end helps Siddhartha to become enlightened, and it never actually says a word to him at all! Siddhartha "hears" the river many times, but this of course is all in Siddhartha's own mind and heart. Dreams are also another example of physically unspoken communication that interact with Siddhartha. Why exactly do you think it is that spoken teaching isn't as effective on Siddhartha as other methods?
Both of your entrys are quite fantastic and very intriguing. Boice, I really liked how you did not focus on the teacher, but on the teaching. I think we focus so much on the teacher but did not focus enough on what is being taught or how. In response to Dylan on why the spoken teaching is not as effective I think relates back to what Buddha said earlier in the book. Buddha warns Siddhartha of too much cleverness. I think this includes mostly cleverness of the tongue. Siddhartha's speaking and control over people plays such a large role in his what I would call dominance over others. Making him be alone with his own thoughts challeges him. Vasudeva making him think really about his trials and tribulations really push him closer to enlightenment. Do you two think any other teacher helped him in this way?
One passage that stood out to me in Siddhartha was the ending paragraph in the first chapter “the Brahmin’s son”. At the end of this chapter, Siddhartha is on his way towards becoming a semana when he see’s Govinda, who decides to accompany him on his quest to become a semana, saying “ I have come” (Hesse 11). This passage is important because it shows how loyal is Govinda is to Siddhartha, and even though Siddhartha hardly shows any love for Govinda, he keeps coming back to Siddhartha anyways, like an kicked dog to its master. Govinda shows love for Siddhartha by giving up his life to become a semana with him, something that is not known if he had any previous interest in doing. Ironically, later on in the story, while Siddhartha wants to leave the semanas, Govinda decides to stay, showing a greater sense of independence that the previously demonstrated loyalty. Overall, I believer that the ending paragraph in “The Brahmin’s Son” is important for showing the reader how loyal Govinda is to Siddhartha which allows the reader to see Govindas growth as a character throughout the novel.
Christopher, I agree with you on Govinda being loyal to Siddhartha, and even tho Siddhartha seems like he is more like his master, I do believe he also cares about him, or at least needs him because in the chapter Kamala, it says, "One night, sleeping in the straw hut of a ferryman by a river, Siddhartha had a dream. Govinda stood before him in a yellow ascetic's robe... Then he embraced Govinda, threw his arms around him, and as he held him to his breast and kissed him, it was no longer Govinda but a woman..." This shows how Siddhartha misses him and when he throws his arms around him which shows a little bit of caring. Don't you think?
One short but still important quote from the book is when Siddhartha says "I do not desire to walk on water" (Hesse 23). The book is set during the time when Guatama lived, which was before that of Christ, so there is no way of course that Siddhartha knew the story of Jesus walking on water. This is an allusion used by the author to reference that story, a reference the reader would understand, but that Siddhartha himself isn't intending to make. I think Hesse included this line because he is stating that on the inside, Siddhartha does not wish to become a spiritual leader, like that of Jesus or the Buddha. He does not want to lead and teach thousands of people how to become enlightened or what the meaning of life is, Siddhartha is on a quest for more selfish reasons. This is a very unique form of characterization that Hesse uses, one that sticks out. The use of the reference to Jesus is also related to how Hesse was brought up in a Christian background and one can see those tones even in a book largely about Buddhism. Siddhartha says that he does not wish to "walk" on water, this may be foreshadowing about how Siddhartha will do other things regarding water. He may not ever walk on it, but in the end he learns from it and it is key for him to reach enlightenment.
The continuity and timeline of the story was a subject that never really crossed my mind so this is quite interesting! Throughout "Siddhartha", Hesse uses several allusions to other religions. For example, the one you mentioned about Jesus and walking on water. Another possible one may be that Vasudeva is a minor reference to Hindu culture as his name in Sanskrit translates to "dweller-deity". This may refer to how he leads Siddhartha on his journey as one might believe God to be leading them.
“ Yes, Siddhartha,” he said. “Is this what you mean: that the river is everywhere at once, at its source and at its mouth, at the waterfall, at the ferry, at the rapids, in the sea, in the mountains, everywhere at once, and only the present exists for it, and not the shadow of the future?” (Hesse 94)
This passage, taking place during “The Ferryman” chapter, starts shortly after Siddhartha rediscovers himself. This particular passage is dialogue from Vasudeva, as he tells Siddhartha about the river. Vasudeva informs Siddhartha about how the river represents everything in life and the passing of time. This selection tells the reader that the river is a symbol for time and how the river flowing everywhere at once is the passage of time everywhere in the world. A river in real life, is tumultuous and ever changing, with rapids and still water. Siddhartha’s life is very similar to a river, ever flowing and changing, with high points and low points. Ultimately, the river represents a symbol of time and life, this passage confirms to the reader what the river represents while also confirming to Siddhartha what it means to him.
“She opened the cage, took the bird out and let it fly away. For a long time she followed it with her gaze, the bird in it’s flight.” Page 68. I found this passage to be the most important symbol in the chapter of Kamala. Kamala’s songbird symbolizes Siddhartha's struggle to be free of the sins of the city. Before this passage Siddhartha has a dream of the Songbird dying and him feeling distinct pain and suffering. Siddhartha was scared he would never be free of the city and would never be back on his right path of life. But when Kamala sets the bird free it represents Siddhartha finally finding his path again and his freedom from his distractions. I find this passage to be very symbolic of Siddhartha’s journey and a very important passage to the book that most people probably have overlooked.
I agree that this passage is very significant but rather than his struggles, I believe the songbird represents Siddhartha's inner self, the part of him that still remembers his goal of reaching enlightenment. The dream of the dead songbird is Siddhartha's realization that he has strayed off his path and is a reminder of his goal. Kamala releasing the bird shows that Siddhartha has found his path once again and has been freed of the city's distractions.
“And so he was done with all this, this too died in him. He got up, bade farewell to the mango tree, bade farewell to the pleasure garden. Since he had not eaten that day, he felt vehemently hungry, and remembered his house in the city, his chamber and bed, and the table laden with food. He smiled wearily and shook himself off and bade farewell to these things.” Page 68. I think this passage is the most important passage in the book. Siddhartha has an epiphany about his life in the city and realizes he must flee. This passage is a turning point in the book because Siddhartha is saying farewell to the luxuries of his city life and becoming closer to his path to enlightenment. The 20 years that Siddhartha spends in the city adds up to this moment and his self-realization of his poor actions. Clearly this passage is of much importance to the and to Siddhartha’s journey.
"Never had Siddhartha venerated a human being so deeply, never had he loved a human being so deeply as this one." (27)
This is one of the major turning points for Siddhartha in the first part of the book, and overall. Right at this moment, the reader can see Siddhartha becoming humbled by this enlightened being, something that he needs to experience in order to achieve enlightenment. We have already seen his commitment to his path, and to reaching that ultimate goal of enlightenment, but until this moment, Siddhartha has been mentally, above everyone he encounters. Even though he does not stay with the Buddha, the importance of this quote is that it kick-starts the train of thought in Siddhartha, to respect those whom you consider beneath you. This contradicts what he learned with the ascetics "everything was unworthy of his eyes" (13) and without this humbling lesson, when Siddhartha encounters Vasudeva, he may have not treated him with the same deference and appreciation for his job.
"Softly he spoke the om to himself, the word on which he had fallen asleep, and his very long sleep seemed to have been nothing but a long and absorbed uttering of "om," a thinking of "om" a sinking and full merging into om into the nameless, the complete the perfect." (80)
When I first read this I had no idea what Siddhartha meant by om. It was mentioned a couple times earlier but I really didn't know what it was. But I looked it up and Om is the symbol of Hinduism, it represents everything, but it is more specifically a reflection of "absolute reality". Essentially it is the all encompassing entity in Hinduism and as it says on page 78 "virtually means "the perfect or "the completion"". Om is crucial in the book, as it is a main belief of Siddhartha's. Before he becomes even awakened, Siddhartha doesn't have a true understanding of what Om is. He is frightened and all of the sudden he utters the word that means completion, Om, and falls into a deep sleep only to wake up, truly awakened. After Siddhartha's awakening (not enlightenment) Hesse never again capitalizes Om, using only om. I believe it is because before being awakened, Siddhartha doesn't have a deep enough understanding of Om to use it in a cavalier way, and by capitalizing it, Hesse shows that deference. But after Siddhartha finally understands, and the world becomes so clear to him, he can use om. Om is both the beginning and the end, and is mentioned both in the very beginning of the book "He already knew how to soundlessly speak the om, the word of words" (3) and in the very end of the book. Om is truly everything, and not only is it an influence on Siddhartha's awakening, it is the reason he even becomes enlightened.
This entry was quite good as it was very awakening in a sense of thinking. I went back to the book and looked hrough trying to find the word om and found it so fascinating that you caught what Hesse had done as it takes a very skillful eye to do so. In response to the passage I could not agree more. I would like to ask Hesse that sense om mean the perfect, why it was referenced earlier in the book as something Siddhartha does. Siddhartha is far from perfect early in the book and him practicing the om conveys a message that he is close to being perfect when I do not think he is. But I find your entry very compelling, Are there any other words that are seen throughout the book like this one?
During the discussion of the novel Siddhartha, the topic of Love often comes up. In this novel I think that love as well as knowledge really correlate. All the people Siddhartha has "loved" posses some type of knowledge that Siddhartha did not think of yet. With Kamala, the first girl he "loved she was something completely new and different thus result in him being completely enchanted by her. It was the first time in his life that someone really had a different perspective as him and he was very interested. "[Siddhartha learns] that one cannot have pleasure without giving it...She taught him that lovers should not separate from each other after making love without admiring each other, without being conquered as well as conquering, so that no feeling of satiation or desolation arises nor the horrid feeling of misusing or having been misused." This new knowledge that she possessed was something that really drew Siddhartha in. Another character I think that Siddhartha really loved was his son. His son was something that Siddhartha had struggles with and taught him new perspectives. Siddhartha really got anything he wanted before his son came along. His son taught him, not like his other teachers, but taught him with experience. Thus resulting in Siddhartha loving him. This goes with all the enlightened character in Siddhartha. Take Vasuedva for example, he is in love with the river, but is he love with it for the knowledge it gives him or just for the beauty of it? This is something that Siddhartha struggled with during his time with Kamala. Hesse demonstrates this coordination again by saying, "Yes," said the ferryman, "a very beautiful river, I love it more than anything. Often I have listened to it, often I have looked into its eyes, and always I have learned from it. Much can be learned from a river." ( 41). All of the enlightened characters in the book meet in the middle of the plane of heart verse head, Hesse does a magnificent job of demonstrating this concept throughout the novel. I think that Hesse uses these two elements (love and knowledge) in a connection which makes the reader think. Love and Knowledge are two completely different things, they literally are operated by different parts of your brain. So, Hesse making this connection between them, shows the internal balance of Siddhartha. Buddha said that you must be right in the middle of mind and heart, and on Siddhartha's journey toward enlightenment, he finally finds that balance, and his whole life knowledge and love have been confused and collided. Hesse rarely has a sentence about love, without knowledge in it.
Siddhartha's behavior at the beginning of the book seems to imply that he has a love for Knowledge. I think Hesse does this so that the reader can compare and follow the journey of Siddhartha's changes in ideas of love. While he think he loves Kamala and knowledge, he does not experience true love until he is with his son at the end of the novel
As a lot of you probably noticed, throughout Siddhartha’s journey he encounters many people that play a specific role in his life. Many of them showed different teachings that led him in the right direction to finding enlightment. Three of the characters in the novel that stood out the most was his father, Kamala, and his son. A similarity all of these characters is that, at one point, they had to let go of something important to them. In the beginning of the novel, Siddhartha encounters asking his father for permission to go on to finding enlightment and at first, he did not want Siddhartha leaving. But then he realizes that “… Siddhartha was no longer with him and in his homeland, that he already left him” (Hesse 11). In that moment you can see that Siddhartha’s dad cared for him and ended up granting the permission. You can see the he put his own wishes and desires before his own and this shows a deep kind of love that he has for Siddhartha. In the end after Siddhartha met Kamala, he ends up leaving her and not saying goodbye. This was a time when he was very arrogant and did not realize others people feelings but his own. From Kamala’s perspective, on page 75, she says that she could have sent someone out to look for him but does not because she needed to let him go. She knew that she couldn’t hold him back and this is why she let him go off. Kamala came upon the realization that she could change his appearance but, not the person he was. Lastly, when Siddhartha has his son it was time for him to let someone go and experience what his father and Kamala went through. On page 108, Siddhartha realizes that he is no good for his son, his son does not appreciate him. The son leaves. And Siddhartha had to let him go; he had to experience true suffering. Now he is able to see how much his dad and Kamala did care for him and how much they had to suffer in order to let him go. Siddhartha has now gone through what both of them went through. I believe that this connection I made is a really important thing to notice because it shows how arrogant and self- centered Siddhartha was and how he notices it in the end. Does anyone disagree with this connection or have anything to add?
In the chapter The Son, Siddhartha comes to a realization of his past, "Once, when the boy's face reminded him of Kamala, Siddhartha suddenly remembered something she had once told him a long time ago. 'You cannot love,' she had said to him and he had agreed with her. He had compared himself with a star, and other people with falling leaves, and yet he had felt some reproach in her words" (122).
Within the passage, Siddhartha is reflecting on his previous lifestyle before his son had impacted his self-image. Even earlier before Kamala, he believed there was nothing left for him to learn and felt as if he didn't need any more knowledge or assistance. This cocky persona he carried allowed Kamala to come to the conclusion upon meeting him that he "cannot love." Although he was lustful towards Kamala and her powerful impact on his old arrogant attitude, towards the end of the novel Siddhartha shows love for his son and proves Kamala wrong. This is a reflection and foreshadowing technique Hesse used to conclude the story and give an example of the main character's growth and enlightenment. With the example of Kamala's opinion and his own self-esteem comparisons in the earlier chapters, it is a dramatic difference to the selflessness that he feels for his son. The embedded quote "he had compared himself with a star, and other people to falling leaves," provides imagery and details to the reader of how high Siddhartha put himself on a pedestal. I believe by this point in The Son, Siddhartha had finally experienced love for another figure besides himself, which is a large final step in his process to reaching nirvana.
"I knew it. You never force him, never beat him, never order him, because you know that soft is stronger than hard, water stronger than rock, love stronger than love... Do you not bind him in bonds with your love?" (Hesse 105)
In this passage, Siddhartha is being told by Vasudeva that he potentially loves his son too much and that Siddhartha may push him away if he tries to contain his son. In this moment, Siddhartha is put in a similar position as he put his father in at the beginning of the book. A choice of allowing his son to go where he pleases or contain him where Siddhartha can watch over him at all times.Siddhartha ultimately allows his son to live his life in the modern world of the city as he believes that whatever mistakes his son makes are his own choices. Siddhartha believes that to reach an awakened or enlightened stage, one must experience suffering first and Siddhartha is allowing his son to do this. This is important because it parallels to Siddhartha's own father early on and he takes similar actions. Without his father inadvertently influencing his decision, Siddhartha may have simply attempted to coddle and protect his son his whole life.
It never came through my mind that Siddhartha would ever try to kill himself, I honestly believe that no one ever actually did think that Siddhartha would want to kill himself. At the beginning of the book, Siddhartha is referred as brilliant, amazing, he was even compared to a god, and through out his journey, he goes through rough things but never did I believe that he would want to get rid of himself. When I read the quote from the chapter, By The River, the quote "Siddhartha leaned his shoulder against it, laid his arm over the trunk, and gazed down into the green water that flowed endlessly by, gazed down and found himself wholly and completely filled with the desire to be rid of himself and sink beneath this water." After reading this quote it really shocked me. It also helped me realize that no one just because their life's seem awesome, amazing, and wonderful, it doesn't mean that they will have or be that forever. This book really made me realize that everything isn't what it seems.
Upon reading the two different translations, the reader is struck initially by how they seem nearly identical, but with closer analysis, the subtleties can be teased out and analyzed. Both translations use anaphora and repetition extensively. This strikes me as being almost indicative of meditation or chanting in which a rhythm is established to help soothe and focus the thoughts of the one chanting. This seems fitting since this a book that will center on the life of a young man who is the son of a holy man in the Buddhist religion. In the first passage, it is written that, "In the shade of the house, in the sunshine of the riverbank. . . , in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up. . .". This very long sentence, if being read out loud, would require the reader to control his/her breath in order for the melodic nature to be heard; this too is similar to meditation which is mentioned later in the paragraph. It is almost as the though the author/translator wants us to see that everything, nature, ritual, family life, and spiritual life in Siddhartha's world, has a set pace and rhythm. What also strikes me in this passage is how intertwined nature imagery is with the religious/spiritual diction as if to emphasize the religion's attitude toward cycles which can be found extensively in nature. The light and dark imagery present in the beginning with the shade and sun references leads to the "glow of the clear-thinking spirit" at then end reminding the reader that the goal of Buddhists is to find enlightenment and to become one with the universe. The first passage begins with one sentence (written partially above) that is passive. After that, the structure turns active, with the sun and shade as the subjects of the sentences. The last three sentence feature Siddhartha as the subject of the sentences which also contain active voice. With the exception of the initial passive sentence, the second passage follows this pattern as well. When looking at this pattern in the first passage, I thought this sentence structure to be purposeful. In a way it reflects how children live their lives having their lives controlled by others and having thing happen TO them. Upon reaching adulthood, people are finally able to take charge of their lives, actions and choices. This sets up the reader for Siddhartha's rebellion and stubbornness toward his father which occurs later in the chapter.
ReplyDeleteAt the end of the chapter Samsara, when Siddhartha leaves due to being unsatisfied with the life he was living, Kamala does not try to go after him. On page 85 it says, “She was not surprised when she learned that Siddhartha disappeared.” So why did Kamala let Siddhartha go? I find this passage interesting. Although she loved him very much, Kamala made no effort to make him come back even after she realized that she was with child. I think that she did not go after him because even when he was with her, she could tell he was looking for something more. She knew that Siddhartha was not fully happy with being with Kamala. Although he was rich, partied every night, had women around him all the time, he could not get rid of the feeling of dissatisfaction that he had. Kamala assumed that because he was a Samana, he was searching for enlightenment. She knew from the very beginning that he would not stay permanently with her. Kamala reacts to Siddhartha leaving by releasing a songbird from its cage. She lets the bird free to fly away. This symbolizes Kamala setting Siddhartha free. She lets him go in order for him to find himself and finally be happy. This is an example of the maxim, “flight is freedom.”
ReplyDeleteI think it is also interesting how they claim that they are not able to love. At the end of chapter six, Siddhartha says to Kamala, "I am like you. You also do not love—how else could you practice love as a craft? Perhaps, people of our kind can't love. The child people can; that's their secret."(Hesse 65). Why do you think he makes that claim?
DeleteI believe Siddhartha made the claim that he and Kamala are unable to love because to love requires a feeling of satisfaction and content with life. As Alisa said, Siddhartha longed for enlightenment. Having yet to obtain enlightenment, Siddhartha could never truly be satisfied and therefore never truly love. However, it seems that Kamala has been changed, in the sense of love, by Siddhartha. In the final paragraph of "Among the Child People," Kamala says, "Some day, when I am older, I would like to have a child of yours" (Hesse 58). With this choice Kamala shows that she is moving toward truly loving Siddhartha. Yet, he still says that she is incapable of love. Any ideas on why he makes this assumption?
DeleteHe must have believed it at the time of which he said it. However, perhaps later on, Siddhartha may have been using that reason - her inability to love him - to not ever allow himself to truly fall in love with Kamala. As we've seen in the later chapters involving himself and his son, he is entirely capable of experiencing love for other people. He may have actually developed feelings later on for Kamala. At the start of the “Samsara” chapter, it is said that “...no one was close to him except Kamala” (Hesse 67). This shows that despite being well accepted and loved by the people of the village, his only true confidant was Kamala. The fact that she was more clever in an area than he was was also appealing to him for he valued wit and cleverness. On top of that, it was mentioned in the “By the River” chapter that Siddhartha “went and learned the pleasure of love from Kamala…” (Hesse 85). I believe this to talk about more than just the physical act of lovemaking, but the feelings and dedication that comes from being in love as well. The reason why he never did anything to further the feelings for Kamala was because he believed her to be incapable of truly loving him.
Delete“He looked around him as if seeing the world or the first time. The world was beautiful, strange and mysterious. Here was blue, here was yellow, here was green, sky and river, woods and mountains, all beautiful, all mysterious and enchanting, and in the midst of it, he, Siddhartha, the awakened one, on the way to himself. All this, all this yellow and blue, river and wood passed for the first time across Siddhartha’s eyes” (Awakening, pg. 39).
ReplyDeleteThe reason this particular passage stood out to me was because the diction and imagery the author employed created a lighthearted, pleasant tone. At this point, Siddhartha has left the Samanas and the reader sees and is able to conclude that the knowledge Siddhartha has been seeking all this time has always rested within him. He finds no adequacy in the teachings of other’s because he desires to learn from himself through personal experiences rather than learning from others. He is the only one who knows exactly what he is searching for and he finally realizes he can be enlightened through the process of self-realization. When he leaves the Buddha as well as his dear friend Govinda behind and embarks on this personal, spiritual journey without company, Siddhartha marvels at the natural world around him and the reader realizes he is beginning to revive his old, deadened senses, which were caused by years of aesthetic life. He takes in his surroundings as if he were a blind man who was just given sight. Beauty and meaning lingers in everything he sees and it is all new and flavorful to him. The author’s use of the words “blue,” “yellow,” and “green” cause the reader to imagine the vibrancy and positivity of these colors. The overall tone of this passage is light, breezy, fresh, and happy as Siddhartha has been awakened and is observing the world from behind a different, more enjoyable lens. The author combines natural scenery as imagery and color words in this passage so that when read, it feels like the reader is taking deep, cleansing breaths of fresh air along with Siddhartha. It puts the reader at ease and allows them to imagine and experience the scenery from the main character’s point of view. The “rebirth” of Siddhartha is also important dynamic characterization because it signals to the reader a change in the character’s insight, understanding, motivations, and values.
I had understood the use of the imagery, but you managed to take it one step further and delve down into a deeper understanding.
DeleteI think another part involving the colors, aside from the obviously bright and happy connotations, is what each color is associated with. The color blue is often related to birth (and is the color of boys’ baby blankets), which aids the idea of Siddhartha being reborn. Yellow is also occasionally guilty of producing a feeling of cheerfulness and sunshine, which lends to the vibrant feeling of the passage. Yellow is also connected to intelligence, possibly providing an image of him obtaining new knowledge of the world. Green is easily linked to nature, growth, and harmony. I believe that it helped show how Siddhartha matured or “grew” as a character and found a new form of peace with nature.
At the end of the first paragraph in chapter five (Kamala), Hesse conveys foreshadowing by using animal imagery. He writes, " Siddhartha saw a group of apes moving through the high canopy of the forest, high in the branches, and heard their savage, greedy song. Siddhartha saw a male sheep following a female one and mating with her." (Hesse 44). The use of animal imagery enables the reader to visualize the scene and hints about Siddhartha’s future. This scene foreshadows Siddhartha's life due to the fact that he meets Kamaswami, who is greedy, and is represented by the apes. The 'high canopy' can possibly represent the upper class in society. Which also describes Kamaswami. The notion that Kamaswami is greedy is further enforced when the author describes Kamaswami as "a swift and supple man..with a covetous mouth" (Hesse 57). Moreover, the sheep imagery foreshadows his relationship with Kamala. Hesse also foreshadows Kamala's death in chapter eight (By the River) when he talks to Govinda. Hesse writes, "'It is not good to sleep in such places where there are many serpents and the forest animals have their trails." (81). Therefore, when Kamala stops and rests by the river, the reader can anticipate her death.
ReplyDeleteAs we talked about animal imagery in class, my partner and I discussed how people react to certain animals differently. For example, if Hesse used a poisonous spider instead of a snake, the reader wouldn't feel as alarmed.
Thats amazing! I never really realized that, but true. I can see what your talking about. Hesse uses very good foreshadowing by animal imagery. Its amazing how one little thing can tell or make us see, or think whats going or will go on. The use of animal imagery to foreshadow is just amazing, not only can it foreshadow, but also set the tone as well.
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ReplyDeleteAround page 8 of the Penguin Classics edition most seem to have, the passage, 'From them a hot scent of silent passion came wafting, a scent of devastating service, of pitiless unselfing,' occurs, describing when the samanas last passed through Siddhartha's village. In a different translation, the passage is, 'The hot breath of air that followed them bore the scent of silent passion, a duty that meant destruction, the merciless eradication of ego,' and in yet another it is, 'Behind them blew a hot scent of quiet passion, of destructive service, of merciless self-denial.' There are three things shared between these three translations: the description of their duty as 'devastating' or 'destructive,' the description of their goal as being some kind of 'merciless self-denial,' and finally (and most simply) the description of their passing through as being followed by the 'scent of silent passion.' It is a brief passage, easily skimmed over, but it is through it that the author makes it apparent that the samanas are not where the protagonist will find the 'truth' he seeks.
The samanas, one might think, represent the epitome of disattachment, of separation from desires, and thus dukkha. They live in squalor, do not wear anything but rags, experience constant hunger, and refuse to take part in any sort of thing that might bring some kind of joy into their lives or otherwise reduce suffering. One might believe that they are fully freed from desire, desire of any sort and thus dukkha, as Siddhartha does when he joins them. The author does not. In those words—primarily, 'From [the samanas] a hot scent of silent passion came wafting'—the author implies that the samanas have as much passion, if not more, as everybody else. I find it important to note that the author does not write 'a feeling' of passion or 'an emotion' of passion; he calls it a 'hot scent' of passion, words almost sexual in connotation, a deliberate contradiction of the harsh description just given to the men in the sentence before. It implies that the passions of these men, their desires which take the place of material and physical pleasures in their lives, is the denial of just those things, the denial of material and physical pleasures, thus, though they are quite different from the average people, the author through this passage also points out that they are quite similar.
Near the beginning of the chapter Gotama, Hesse uses a poetic language to enhance the understanding of the Buddha's perfecting. The Buddha is described with, "But his face and gait; his still, lowered gaze; his still loose-hanging hand ; and even every finger on his still, loose-hanging hand were expressions of peace, of perfection. Seeking nothing, emulating nothing, breathing gently, he moved in an atmosphere of imperishable calm, imperishable light, inviolable peace" (Hesse 23). Short choppy sentence fragments, combined to form longer poetic sentences, give the passage a pure and simple feel for the reader. This style of language is reflected directly onto the Buddha. Hesse repeated words like "his still," "nothing," and imperishable," to explain the Buddha in a simplistic way as well as giving the passage rhythm. The rhythm slows the reader down draws attention to the Buddha to show his importance in the eyes of Siddhartha. Hesse also chooses to use the word "inviolable" instead of repeating the previously used word, "imperishable." With the meaning, unbreakable, rather that imperishable's, undying, inviolable conveys the idea that peace can never truly be destroyed and sets a more religious tone.
ReplyDeleteI agree with how the rhythm stresses the importance of the Buddha but it also reflects the difference in the Buddha’s state of mind. The short, simplistic sentences reflect the peacefulness of the Buddha. When Hesse is describing a lot of Siddhartha's emotions, he uses a lot of long and complicated sentences. This longer sentence structure is to portray Siddhartha's mental state in that while he was striving towards enlightenment his life seemed a lot more complicated compared to the life of the Buddha. Once someone has been enlightened, his or her life becomes simple and peaceful, so Hesse used the simple and peaceful sentence structure to reflect that.
Delete"He dreamt that Govinda stood before him...therefore he embraced Govinda, put his arm around him and as he drew him to his breast and kissed him...Siddhartha laid there and drank; sweet and strong tasted the milk from this breast..."(Hesse 48)
ReplyDeleteSiddhartha's dream about him hugging Govinda and then Govinda become a woman and Siddhartha starting to drink from his breast is a very interesting passage and can be interpreted differently. Siddhartha has always been somewhat independent throughout his life. He was being looked up to and he never really relied on anyone else. He always had support from someone, after leaving his family he still had Govinda backing him up. Now that he is no longer with Govinda he feels lonely and defenseless. Govinda was someone he mentally relied on even if it was not apparent to the reader or even Siddhartha. This dream signifies this Govinda becomes a motherly figure and Siddhartha is breast feeding from him. A mother is one of the more dependent figures in a Childs/person's life. Siddhartha needs this and that signifies that he is alone and doesn't know what to do know because of that. This passage can also be somewhat of a foreshadow. With Kamala, he is so enchanted by her and is basing all of his actions off of her digression. A child is reliant on their mother (for breast milk and more) just like Siddhartha is reliant on Kamala for new insights and sex.
The imagery used in this passage is very vivid thus creating a somewhat uncomfortable feeling for the reader but it also draws the reader in so they look more in depth for meaning and symbolize of the passage. When Hesse describes what Siddhartha feels from the milk in the dream in makes the reader feel more comfortable. In this passage, Hesse uses very long sentences which gives it somewhat of a poetic feel and slows the reader down so they can actually process and evaluate what's happening. Hesse never goes into detail of what this woman that Govinda morphed into looks like, only her breast. He may of left those details out to create room for interpretation of the dream.
I found this an interesting passage too, and was intrigued with the imagery and the meaning behind it I like the way you described it as uncomfortable, yet it still draws in the reader because they are curious about it. Do you think it was Hesse's intentions to make it uncomfortable?
DeleteYes, I think it was the intention of the author to make it uncomfortable/awkward. The uncomfortableness of the vivid imagery really catches the reader off guard and the result of this is them being intrigued to figure out the hidden meaning behind it all. I find the symbolism/foreshadowing of this dream to be actually quite brilliant. I would also like to add that similarly to how a child is eventually weaned off of breast milk, Siddhartha eventually gives up on valuing materialism.
DeleteI as well found this passage to be very uncomfortable. I agree that from an early age Siddhartha relies on Govinda to be his right-hand man and this passage shows how much he relied on him through a motherly figure, This Passage definitely foreshadows like you said the discovery of Siddhartha's sexual emotions and the encounters he faces later with women. This passage is a clear turning point in the book towards a more sexually oriented book that focuses more on Siddhartha's needs and desires.
DeleteIn Kamala, Siddhartha’s thirst of knowledge intensifies as he comes across the river. When meeting the Ferryman, he explains to Siddhartha, “I often listen to it, I often look into its eyes, I have always learned from it. One can learn a lot from a river.” (45) This passage interests me because the river is being talked about as if it were a person. It seems that the river is seen as the most superior teacher, that even Siddhartha is intrigued with and keeps coming back to the river to learn more about how he can reach enlightenment in himself. It is seen as a person and friend, to many, because they could relate to it and its meaning. Siddhartha realizes that his life is like a river; it too has a course and its point of termination reflecting to life cycle every person has to go through: birth, childhood, youth, manhood, old age, and death.
ReplyDeleteThe river is a symbol in the book representing the constant flow of time , a path to reaching enlightenment and life itself. Siddhartha realizes that the river and its constant flow reflects the past, present, and future are all one. Siddhartha comes into contact with a river many times, including when he spent his time on a river bank in time of innocence, when he hopes to find truth, and when he wants fulfillment and reach enlightenment. The river itself becomes Siddhartha’s final instructor, helping him find what he always contained deep down inside of him.
I agree and would like to add that whenever Siddhartha goes to the river, there is a large shift in his life. For example, he first finds the river shortly after leaving his best friend, Govinda. Right after having a dream about drinking from Govinda's "breasts", Siddhartha awakes to find "the pale river [shimmering] through the door of the hut" (46), exemplifying the river's prescence at a pivotal time for Siddhartha. And again, Siddhartha reaches the river after leaving Kamala, as if he was coming back to where he started. As you talked about the constant flow of time, I think the river also represents almost a starting and a finish line for Siddhartha. I think he reached enlightenment when he was truly humbled, and he began the journey to self-realization when he first reached the river. Up until then Siddhartha had always been the best at everything, and with the child-people, he was the best, but when he stepped back from his life, he realized that while he excelled at everything, he could still not achieve enlightenment. Siddhartha needed to go to the child-people to find himself and humble himself. "In the water a dreadful emptiness mirrored a fearful emptiness in his soul." (78) The river was his "finish-line" and where Siddhartha truly found enlightenment. I just wanted to add that to the characterization of the river!
DeleteI completely agree about the river being a symbol representing somewhat of immortality. During the noel Hesse describes the river with the same syntax every time. Never putting a darker nor happier tone or feeling on it. The river is also always in Siddhartha's life. Through the most holy times to the least, thus representing the lifespan of Siddhartha, and it living inside of him. Also, Siddhartha always believes in not having a teacher, and some may argue that the river is Siddhartha's teacher. But, since the river has always been around in Siddhartha's life, could one say that it is a representation of Siddhartha's life and the path to enlightenment (which is found at the river) has always been in Siddhartha, if the river represents immortality?
DeleteOn page 68 of Siddhartha by Herman Hesse, In the chapter Samsara, there is a quote that says;
ReplyDelete"Slowly, the way moisture creeps into the dying tree stump, slowly filling it and rotting it, worldliness and slothfulness had crept into Siddhartha's soul; slowly they filled his soul, made it heavy, made it weary, lulled it to sleep."
I really appreciate this quote for its imagery and comparison to something as pristine as nature as Siddhartha strays more and more off his path. As he becomes more like what he calles the "child people," he becomes more obsessed with the things they like and less concerned about the sacred nature of things. He also describes the transformation in somewhat of a negative way, as if even though he thinks himself above the child people, he knows he is slowly becoming ensnared in their world. I think the author chose to use the rotting stump as a comparison to Siddhartha because plant life is deemed beautiful and perfect, and gives the tone a darker message as if Siddhartha's beliefs were dying along with the stump. It makes the reader question Siddhartha's choices at that point. If Siddhartha was determined to follow a sacred path and reach his goal of Nirvana, why would he give it all away just to give in to temptation now?
That is a very sound observation! I had never noticed that comparison before but it makes sense. I think also that earlier when Siddhartha was a samana, he lived a life away from people, in the forests among nature. The rotting tree is like Siddhartha's past samana ways being slowly destroyed by his materialistic life. Similar to how a plant must be continually watered and cared for, one's religious sanctity must be nourished if one wishes to find peace. Previous to your passage, on page 76 in my book, the "wheel of the ascetic, the wheel of thinking, the wheel of discrimination still revolved in Siddhartha's soul...slowly and hesistantly, and it had nearly come to a standstill". Siddhartha's soul rots like the tree for he has abandoned his life and beliefs he retained as a samana, and as a result, his virtues wane. I believe the reason why Siddhartha has thrown his life away and fallen for temptation is because he wants to live a life completely opposite of the samanas. He realized that samana life was unsuccessful so he readily took a 180 in order to find an alternate path to enlightenment.
DeleteIn the chapter 'Kamala', Kamala states that,"red and beautiful are Kamala's lips, but try to kiss them against Kamala's will, and you wont get a drop of sweetness from the lips that know how to give so much sweetness"(52). Kamala is using the illusion of kissing Siddhartha to lure him in and get him excited of what's about to come next in their relationship. She's very specific and uses descriptive language such as portraying her lips 'red and beautiful'. This shows that she's very proud of her physical appearance since her diction shows such a passion towards her features. Her slight warning of being kissed against her will allows the reader to be aware that Kamala has certain rules about her relationship with Siddhartha. This may foreshadow Kamala's materialistic character traits since she knows what she wants from Siddhartha and she knows how to get them. By getting him excited about the sweetness of her lips, it allows the reader to sense that she knows how to use people to her advantage. The overall tone of the passage connotates confidence and determination since Kamala is sure that her lips are worth kissing if Siddhartha doesn't defy her. Maybe the presence of a male character gives her a boots of confidence and excitement because she is able to mold her character into being more flirty and playful around him. On the other hand, Siddhartha's exposure to Kamala and her traits symbolizes the slow loss of innocence since he hasn't been intimate with a woman before, even if it meant getting kissed on the lips.
ReplyDeleteLove is the key part to Siddhartha gaining his enlightenment. He has to accept it no matter how hard it might be. When describing this passage Kamala is in control of the relationship and in this case more superior than Siddhartha. I wonder why Hesse made it that way.
DeleteI believe Hesse's choice to make Kamala's character more dominant than Siddhartha's was to show how she somehow 'owned' him. He wanted to emphasize Siddhartha's infatuation with Kamala and make it clear that her mysterious demeanor was able to control Siddhartha completely. Ultimately, right after this part of the chapter, he gets completely lost in a materialistic world that he isn't familiar with. Kamala's superiority is also to blame for this happening. She clearly represents temptation and Hesse wanted to emphasize the power that temptation has over ordinary people; in this case, it completely changed Siddhartha's goals of reaching Nirvana. Don't you think?
Delete"It was about this bird that he dreamt. This bird, which usually sang in the morning, became mute, and as this surprised him, he went up to the cage and looked inside. The little bird was dead and lay stiff on the floor," (Hesse, 82).
ReplyDeleteIn this part of the novel, towards the end of Samsara, Siddhartha has been fully consumed by the life of the wealthy: greed, lust, and the desire for all things pleasurable. It is at this point that Siddhartha is presented a wake up call through his dreams. The bird represents Siddhartha and its death reflects the lurking fear he carries about this pleasure-seeking lifestyle. When the dead bird is thrown away on the road, he feels horrified and, "his heart ached as if he had thrown away with this dead bird all that was good and of value in himself," (82). Siddhartha feels as if he has metaphorically 'thrown his life away' by wasting it away on money, power, and women. This dream creates a dark and troubled tone to the passage in order to communicate to the reader Siddhartha's alarm upon this realization. The bird's death also prophecies what will become of Siddhartha if he continues to live the life of the 'child people'; he will become enslaved to his desires and lose all the original values he once held so dearly. Upon his death, he will remain imprisoned to his primitive whims and die without purpose in his life. This effectively frightens both Siddhartha and the reader in understanding that in order to avoid this grim outcome, there must be a change. This sparks an epiphany in Siddhartha in that he has reached a dead end in his life and must move on if he wants to achieve enlightenment. On page 85 at the end of Samsara, Kamala, "opened the door of the cage, took the bird out and let it fly away,". The releasing of the bird symbolizes Siddhartha's leaving of the town to start anew in his quest for enlightenment. The bird being sent free also compares to Siddhartha finally attaining spiritual and emotional freedom from the material world of 'ordinary people'. Siddhartha successfully avoided the spiritual death predicted in his dream and begins a new stage of his life.
I really like your interpretation of the text. It actually reminds me of the quote on page 14 when Siddhartha's soul slipped into a dead jackal and experienced its death, and when it returned his soul was "dead, was rotted, was dispersed, had tasted the dismal drunkenness of the cycle of life, waited in new thirst like a hunter, waited for the gap through which he could escape the cycle, where the end of causes came, where painless eternity began." Both instances for me tie in together with animal symbolism, using wildlife to portray Siddhartha's soul and journey throughout the book. Also, in both instances, they use the death of an animal to portray an important event in his life. The bird being the straying from his path to enlightenment, and the jackal being the leaving of his life at home to accept a completely new way of life. It is interesting to me that Hesse uses so many animal references to compare Siddhartha's journey to.
DeleteThroughout the entire book of Siddhartha, the main character is continuously described as “clever” or “wise”. This trait is something he is well aware of and is the cause of some of his failures.
ReplyDeleteAt the end of the chapter, “Gautama”, The Buddha warns away Siddhartha of his own wit. “You know how to speak cleverly, my friend. Beware of too much cleverness!” (Hesse 34). This is a hint from the author of the struggles that Siddhartha will face and the causes for it.
In “Kamala”, Siddhartha is drawn to Kamala by her evident wit. “... he saw a very clear, very clever, very delicate face…” (Hesse 48). This shows to the reader Siddhartha’s immediate notice of her acuity. After that, he desires to learn from Kamala, willing to acquire the very things he previously scorned in order to do such. This leads to his downfall of becoming akin to the children people. He strays from the path of Enlightenment and succumbs to the temptations of greed, lust, gluttony, and pride. His impressive wit and craving to improve upon it lead to his failure, just as The Buddha warned him.
Siddhartha’s cleverness not only led him to commit these offenses, it generally ruined his path to Nirvana. His intelligence led him to be presumptuous, cocky, and arrogant. More than anything, though, it caused him to feel pride - his constant failure. Pride is a human emotion, emotions he’s trying to rid himself of. Although he is capable of eliminating all of his wants and needs, he continues to keep his ego because to his wittiness and ability to discard most of his emotions.
He later realizes his mistake and purifies himself of these sins by leaving the town and starting again. It is only then that he realizes his continuous error “Too much knowledge had hindered him… . He had been full of pride, always the cleverest…” (Hesse 87). It was only after he subdued his best and most valued trait that he could start on the path of Enlightenment and freedom.
I love how you said " ...He desires to learn from Kamala, willing to acquire the very things he previously scorned in order to do such."
DeleteI believe the fact that Siddhartha went against his own beliefs contributed to his downfall. He felt in his heart that he didn't need to learn from others, he needed to be true to and learn from himself, which he mentioned in the chapter 'Awakening'. Going against his beliefs weakened his soul, which is what ultimately allowed lust and other material desires to overpower his true desire of enlightenment.
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DeleteThis is a great example of a hubris situation. Siddhartha's pride leads him to the path of the child people. It's written on page 87 in By The River that "his ego had hidden away in this priesthood, in this pride, in this intellectuality. There his ego had taken root and had grown, while he thought he had killed it with fasting and penitence." His pride and intellectuality is the barrier that prevents him from reaching enlightment.
Delete" Smiling, they parted ways. Siddhartha was please with the ferryman's friendliness. He is like Govinda, he thought, smiling. All whom I meet on the way are like Govinda. All are grateful, although they themselves deserve thanks (49)."
ReplyDeleteThis passage shows Siddhartha in a new light. Up until now Siddhartha has been a very introverted, arrogant, self-righteous person. But this revels that he now shows appreciation for others. He even shows them respect. As a reader this makes me feel like through his journey he is slow becoming a better person. He is closer to enlightenment. His wisdom and experiences he has acquired so far have already made an impact on his behavior.
This passage also shows the importance of his friendship with Govinda. In the beginning of the novel, it seems like Siddhartha takes his friendship with Goivnda for granted and doesn't really appreciate it, he seems to 'own' Govinda. But in this passage we now see how much respect Siddhartha actually had for Govinda. The fact that everyone he mees reminds him of Govinda tell us that he misses the friendship ad seeks another form of friendship. Also by comparing his to the ferryman it make me feel like Govinda was helping Siddhartha on his journey much like he goes to the ferryman for guidance.
The parallel between Govinda and the Vasudeva (the ferryman) is interesting. Siddhartha runs into Govinda just before he meets Vasudeva for the second time after leaving Kamala. Siddhartha's time among the child people a negative ascpect in his life, is sandwiched within parallels between Govinda and Vasudeva. This effectively emphasizes Govinda and Vasudeva as a positive aspect in his life, and causes the reader to associate the two men with freedom and enlightenment.
DeleteWhat I found to be interesting in this book is that it seems that not very many people smile. Except Vasuedeva, who smiles a lot. Have you thought that maybe people's smiles are a sign of enlightenment? I feel that Hesse talks about Vasuedeva's smile in depth because it is actually a key part. Vasuedeva tries to show Siddhartha the way of the river, yet Siddhartha, at first, will not listen and does things his own way. Eventually he does find enlightenment and in that time Hesse writes, "He smiled peacefully and gently, perhaps very graciously, perhaps very mockingly, exactly as the Illustrious One had smiled,"(117). The Illustrious One who is one of the most enlightened people in the book smiles, and Hesse writes how Siddhartha, at the end, smiles just like him, thus proving that he is enlightened on that spectrum.
Delete“As a new dress grows old with time, losing its lovely color, acquiring stains, acquiring folds, coming apart at the seams and starting to show awkward threadbare patches here and there, this is how Siddhartha’s new life, which he had begun after separating from Govinda, had aged…” (Hesse 63)
ReplyDeleteThe symbol of cloths shows an interesting parallel between Siddhartha’s life and material objects. On page 13, Siddhartha starts his life as a shramana by casting off his robe. This symbolises the start of his new journey to find enlightenment, which he almost achieves in the chapter ‘Awakening’. After giving away his robe, Siddhartha searches relentlessly for enlightenment, which continues until he falls into the trap of the material life. Hesse uses the symbol of the new dress to show how Siddhartha’s old life as a shramana is over and a new chapter has begun. Hesse describes the dress as old and falling apart, which represents how Sidhartha is falling deeper and deeper from his former goal of enlightenment. When Siddhartha leaves Kamala and his life of luxury, he is asked several times why a pilgrim such as him would be wearing such fine cloths, first by Govinda and later by Vasudeva. As a result, Siddhartha gives his clothes away to Vasudeva (82), symbolising the end of his life with the child people and the start of something new. This symbol is highly effective because clothes are strongly associated with riches, therefore not only creating a symbolic parallel between clothes and beginnings of Siddhartha’s chapters of life, but a literal symbol as well. In the examples on page 13 and on page 82, Siddhartha is entering a positive chapter of his life, and Siddhartha casting away unnecessary clothing give the passages a tone of freedom and lightness. The example on page 63 starkly contrasts these in that it gives the passage a dank and heavy tone.
I think that his change in clothes as the story goes on also represents the knowledge and path of Siddhartha's journey. The clothes are just another way that Hesse portrays Siddhartha's changing self through out his quest for enlightenment. Over all the symbolic usage of clothes gives the whole book a tone of learning, making mistakes and changing for the better or worse.
DeleteOn page 54 in Kamala, Siddhartha had just departed from Kamala and “stood at the door, silently begged for food, silently received a piece of rice cake. Perhaps by tomorrow, he thought, I will no longer beg for food. Suddenly pride blazed up in him. No longer was he a semana, no longer was it seemly for him to beg. He gave the rice cake to a dog and remained without nourishment.”
ReplyDeleteThis passage caught my attention because Siddhartha used to think that he had learned everything from a semana. But now, not only does he look down on the semanas, he feels disgust for semanas and thinks that semanas are people with low values. Out of all animals, Hesse used a dog to get fed by Siddhartha and this points out how willingly Siddhartha is to abandon his old life of being a semana. Siddhartha would rather starve and feed his only meal to a lowly animal than act like a semana. Plus, his attitude towards fasting changed because he used to fast to be patient, but in this passage, he chose not to eat out of pride. Also, when the author used the word “silently” twice in one sentence, he wanted to emphasize that being a semana takes humility. Since Siddhartha feels that he’s worth more than a beggar, his silence is purposeful and uncomfortable. This passage enhances how the author characterizes Siddhartha because it shows that his level of arrogance is increasing. It’s ironic how Siddhartha’s desire of becoming a semana leads him to take the path of the child people.
I agree with your analysis fully! Your connecting the dog to Siddhartha's perception of the samanas serves as good reinforcement to your argument. However, I think I might have a few useful points of analysis for you.
DeleteAt the end of the chapter Among the Samanas, Siddhartha explains to Govinda, pointblank, that the samana's are only entertaining themselves with tricks and that their pursuits are not purposeful. This shows just how little regard he holds for his former teachers. Siddhartha thinks of the samanas as below him and so he shows them no respect, not even in the quietest moments of his day. Siddhartha had no obligation to give up his rice cake. Nobody was peering over his shoulder awaiting his next move. No, he chose to give the rice cake away out his own pride. He's better than the samanas and so he does not feel the need to beg. By giving his rice cake to a dog Siddhartha reveals just how much disgust he has for the samanas. He doesn't give the food away to a person, or perhaps even a samana, he gives it to a street animal. Something the samanas would've found so precious, Siddhartha finds disposable and unremarkable. This truly shows how much he has grown. However, I wonder, is Siddhartha's growth for the better or worse?
In the first passage in the chapter, The Son, it states, “Timid and weeping, the boy had attended his mother’s funeral; gloomy and timid, he had listened to Siddhartha, who had greeted him as his son and welcomed him in Vasudeva's hut. Pale he sat for days on the dead woman’s hill, refused to eat, closed up his eyes, closed up his heart, strained and strove against destiny.” (103) This passage stood out to me because I can relate to it. I too have lost a loved one, and although I was not extremely close the person I have lost I felt the same pain and agony at his funeral. It is interesting how Heese decided to use the phrase, “he sat for days on the dead woman’s hill”. It seems very informal to be talking about Kamala death, as she is the mother to Siddhartha and gave Siddhartha a son. Why would he use that word choice? Throughout the story love is an important symbol that is being accepted in many ways. Without love enlightenment can not exist, and as painful as it might be Siddhartha must accept it in order to reach Nirvana. I am curious how he will be able to cope with the death of Kamala in order to maintain his enlightenment.
ReplyDeleteThis is a really interesting observation. I think being informal about Kamala after she has died may have been a way for the author to stress the importance of material items and emotions. Throuought the book, Siddhartha tried to distance himself from simple emotions and pleasures only to be consumed by them anyways, and now that Kamala is gone, she is nothing but another pleasure of the child people, so she is no longer as important to Siddhartha or the story. That's my interpretation, anyways.
DeleteThe symbol of love in the book is very interesting. Love can be interpreted as a bad thing; Siddhartha tries to find love in material things. He seeks after Kamala even though he really could not bring himself to love her fully. He also "loved" money and the riches that he had. All these things that he loved caused him to stray from his path of finding enlightenment. However, love can also be seen as a good thing. When Siddhartha realizes he had a son, he loved him more than he had ever loved anyone in his life. Siddhartha tries to do everything he can to have a relationship with his son. As hard as Siddhartha tries to show his love towards his son, the son runs away from him and Siddhartha is devastated.
DeleteOn page 81, Siddhartha thanks Govinda for protecting him while he was asleep under the tree. Hesse writes. " Thank you, samana, for guarding my sleep." (81). Later, when Govinda discovers that the person talking to him is Siddhartha, Siddhartha thanks Govinda again for watching over him while he was sleeping and adds that he didn't need a watchman. Up to this point in the book, Siddhartha has been arrogant and always treated people as if they were inferior to him, and therefore, didn't show much respect to others. In this passage, Siddhartha expresses gratitude towards Govinda, which shows a change in attitude in Siddhartha. It portrays Siddhartha as being more humble. Although Siddhartha realized that the samana was Govinda, Hesse uses formal language as a way of showing Siddhartha's respect towards Govinda. Another aspect that stood out to me from this passage is that Siddhartha said that he didn't need a watchman. I found this interesting because in the beginning of the book, Govinda was by his side every step of the way through his journey to Enlightenment. During that time, Siddhartha was fervently seeking for Enlightenment. His life was focused on thinking, fasting, and waiting. Once Govinda and Siddhartha parted ways, Siddhartha encountered Kamala, and he was focused on pleasure and love. He then encountered Kamaswami, and gradually became greedy and was focused solely on money and wealth. All these experiences led to the decline of his spiritual journey. This shows that Siddhartha needs a righteous figure in his life to lead him in the correct way. The statement, "Let me thank you again, although I needed no sentry." (82) is ironic because Siddhartha depended on Govinda to progress on his spiritual journey, and later, relied on the ferryman in further pursuit of his journey.
ReplyDeleteI like how you said that Siddhartha needed a righteous figure in his life to lead him. I think that because the two had grown up together, Govinda had always been a constant in Siddhartha's life. He knew that Govinda would always be there for him regardless of what he did. It is interesting that Hesse puts the scene in where Govinda meets Siddhartha again after so many years. It just shows that Govinda would always be a major part of Siddhartha's life even though they were both on separate paths in their lives. It also shows that Siddhartha is very dependent on people. Although, he claimed that he did not need anyone or anything to find enlightenment, he still relied on Govinda, Kamala, and the ferryman for a short period of time.
Delete“Never had a river attracted him as much as this one. Never had he found the voice and appearance of flowing water so beautiful. It seemed as if the river had something special to tell him something he did not know, something which still awaited him. Siddhartha had wanted to drown himself in this river; the old, tired, despairing Siddhartha was today drowned it in. The Siddhartha felt a deep love for this flowing water and decided that he would not leave it again so quickly (100)”.
ReplyDeleteHesse uses the river as a symbol of change to give the reader a sense of new life in Siddhartha. Earlier in this chapter, Siddhartha was struggling to find motivation in life. He seemed depressed after Samsura. The tone in the story was empty and dark, lacking life. But Siddhartha's awakening quickly changes that. Siddhartha realized what he has learned over time and sees his mistakes. This passage gives the reader a sense of rebirth, like Siddhartha is rising from the ashes of his faults. His mood almost instantly changes from sulking to lively and happy to be alive. It seems like he realizes that it is important to learn for mistakes and that sometimes the only way to learn and become wiser is to experience all of life, make mistakes and change oneself for the better.
The river also represents flow. It's by the river that Siddhartha finally realizes where he is going in life and things seem to be once again flowing down the right path for him.
Hesse's personification of the river also gives the reader a sense of it being an "all knowing" sort of thing. Siddhartha seeks advice from it and learns. It seems has gained the most knowledge from it over all his journey. Hesse might do this in order to show how simply things in life can often make the biggest difference and something's things one takes for granted, like a river, could actually be more important than one originally thought.
Your post is full of wonderful insight. I completely agree with everything you wrote. I also want to add that I noticed a similarity between Siddhartha wanting to drown himself and baptism. In Christianity, being immersed in water is a symbol of purification and the washing away of sins. In this sense, it is as if Siddhartha yearns to be purified and cleansed. On the previous page, 99, Siddhartha, "realized why he had struggled in vain with his self when he was a Brahmin and an ascetic...his self had crawled into this priesthood, into this arrogance, into this intellectuality". By looking into the river, Siddhartha finally grasps one of his biggest flaws: his arrogant cleverness. In doing so, he is born again and ready to start his life over.
DeleteThere is a passage on page 100 of Siddhartha that states; "He sat and sat, gazing at her lifeless face. He gazed and gazed at her lips, her old, tired, pinched lips, and he remembered that once, in the springtime of his life, he had likened those lips to a freshly broken fig." This passage stood out to me, because he is remembering those lips that were once a symbol of lust for him, and are now worn out. I think the author describes them this way to make them appear as though they have lost their value. It shows how she has aged, and also hint at how much Siddhartha has grown spiritually since he last saw her. He no longer feels attraction to her, and so her lips are not as important or beautiful to him anymore. This description could also acknowledge the fact that her body itself has lost all of its value, since she has just died and her soul is no longer present. Overall, the usage of this passage gives the reader a feeling of disconnection from the character and weariness from the morbid feel. One thing that is also interesting is the repetition of the word sat and gazed in the two adjacent sentences. What was the author trying to accomplish by doing this?
ReplyDeleteI stand by your interpretation of this text. I agree with the symbolism of Kamala's dead lips representing Siddhartha returning to his original aims. When his soul and moral values were in decline as a result of having immerged himself in a materialistic society, her lips were symbolic of lust and pleasure. Her now dead lips seem to symbolize Siddhartha’s final rejection of the materialistic world as well as his permanent return to the lifestyle where his priorities are Nirvana and Enlightenment. I think the author’s purpose in the repetition of those words is to imitate a stutter. When a person learns that his/her loved one has passed, it usually comes as shock. Their thoughts and words are interrupted and confused. This is essentially the author’s way of emphasizing how Siddhartha is looking at Kamala and accepting the fact that she has died. When I read these lines, I felt there was a bit of a nostalgic tone created. Focusing on the symbolism of Kamala’s lips forces the reader to think back to the time when Siddhartha indulged himself in worldly pleasures. The juxtaposition of then and now emphasizes Siddhartha’s progress and how it was made possible because of people like Kamala and Kamaswami, for they and the many others he came into interaction with were all teachers to him in some way, shape, or form because they inadvertently helped him figure out the right direction he needed to steer himself in.
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ReplyDelete“Happily he looked into the flowing river. Never had a river attracted him as much as this one. Never had he found the voice and appearance of flowing water so beautiful” (By the River, pg. 100).
ReplyDeleteWhen I read this passage, I was instantly reminded of the first time Siddhartha saw the Buddha.
“But he looked attentively at Gotama’s head, at his shoulders, at his feet, at his still, downward-hanging hand, and it seemed to him that in every join of every finger of his hand there was knowledge; they spoke, breathed, radiated truth. This man, this Buddha, was truly a holy man to his fingertips. Never had Siddhartha esteemed a man so much, never had he loved a man so much” (Gotama, pg. 28).
I think that pulling these two passages from the book and juxtaposing them really emphasizes how far Siddhartha has come on his spiritual journey. Both create a tone that is positive, uplifting, and inspiring, as the reader gets a feel for Siddhartha’s admiration. At first, Siddhartha intently studies the behavior and appearance of Buddha. The author’s descriptions convey to the reader Siddhartha’s seemingly impressed reaction to Gotama’s godly and knowledgeable presence. Regardless, Siddhartha cannot bring himself to believe that Enlightenment can be achieved through the teachings of others. Believing it is truly a personal experience, he walks away from the Samanas and embarks on his own journey, intending for it to be teacher-free. Ultimately, Siddhartha finds Enlightenment through the river. It is ironic that he was going to use what would become the source of his Nirvana to drown himself at one point. I think the author employed this irony to illustrate the extents to which many will go before becoming aware of something important. The use of parallel structure in both quotes is very important to point out because it connects the two passages, one of which comes from the very beginning of the book and the other from towards the end, and this in a way connects and ties all of Siddhartha’s story together. The author’s intention in repeating the word “never” is to cause the reader to realize the intended juxtaposition of the Buddha and the river, which both can be considered teachers. It becomes clear to the reader early on that Siddhartha does not believe that he can learn anything from a teacher and yet he ultimately learns from the river at Vasudeva’s urging. What do you think the author means to say with this contradiction?
The structure of your post is very unique and creative. What I mostly adore about it is the way that you distinguish the differences among the different passages. I have never thought about the irony of Siddhartha drowning himself in what brought him Enlightenment in the very end. I think it ultimately proves Hesse's point that the journey through life cannot be accurately predicted. What we may say now will possibly be different from what we state five years from now. Just like in our example, Siddhartha ultimately reaches Nirvana through the aid of the wise ferryman.
Delete“Perhaps he had really died, perhaps he had been drowned and was reborn in another form. No, he had recognized himself, he recognized his hands and feet, the place where he lay and the Self in his breast, Siddhartha, self-willed, individualistic. But this Siddhartha was somewhat changed, renewed. He had slept wonderfully. He was remarkably awake, happy, and curious.” (Hesse 91)
ReplyDeleteAfter Siddhartha leaves Kamala and gets rid of all his possessions, he finally clears his conscious. He is awakened…again. What makes this awakening different than his awakening earlier in the book? Siddhartha is finally awakened because after going through all the things that he had gone through the last few years, he realizes that those things could not make him happy. He comes to realization about why he could never find enlightenment until now. He realizes that the things that he was seeking after to help him find enlightenment were unnecessary because only he could help himself find himself.
On page 99 it says, “That was why he had to go into the world, to lose himself in power, women, and money; that was why he had to be a merchant, a dice player, a drinker and a man of property, until the priest and Samana in him were dead. That was why he had to undergo those horrible years, suffer nausea, learn the lesson of madness of an empty, futile life till the end, till he reached bitter despair, so that Siddhartha the pleasure-monger and Siddhartha the man of property could die…Siddhartha was transitory, all forms were transitory, but today he was young, he was a child-the new Siddhartha- and he was very happy.”
Siddhartha had to learn from his mistakes in order to finally understand what it meant to be truly happy. He had to lose himself in all the things that he despised, and then find himself again.
On page 126 in the Son, Siddhartha searches for his son in the city, but to no avail. After his futile attempts to find his son he realizes that "the desire that had driven him to this place was foolish, that he could not help his son, that he should not force himself on him". Siddhartha tried so hard to teach his son the ways in which he though were right; tried to raise the son to become like him. The son is resistant and stubborn, just like Siddhartha when he was younger, and if the boy wants to live his own life, then so be it. In this passage, we see the reflection of the son in young Siddhartha. When Siddhartha was younger, he followed his life strongly disdaining teachers, believing that learning had to be taught within. He was highly individualistic and arrogant, just like his son. Now, the son does not wish to follow Siddhartha and wants to choose his own life, and in effect, running away from Siddhartha; similar to when Siddhartha left his father. Even though Siddhartha strongly abides by this personal rule of seeking enlightenment from within, he cannot see this in his son for he is blinded by love.
ReplyDeleteEarlier on, he told Kamala that he could never love, yet once he met his son, he was overwhelmed by love for him. Later on, in this same passage, Siddhartha, "felt a deep love for the runaway boy, like a wound, and yet felt at the same time that this wound was not intended to fester in him, but that it should heal." Siddhartha conquered everything, except love. When he gets hit with it, he falls hard. Siddhartha is so blindly consumed with love, he cannot see that his son does not wish to live a life with the ferrymen. It is at this point, that slowly, Siddhartha's sight is becoming clearer. Although his heart aches like an open wound, he is understanding that he cannot force his son to stay with him and he must let him choose his own path. As they say, it is here that we see Siddhartha's life has become full circle with the son's departure symbolic of Siddhartha's so long ago. It is as they say, 'if you love something, set it free'.
This a really wonderful interpretation of the text! I especially like your point that Siddhartha's life has come full circle. It wraps up this chapter in a very clean and concise way. Siddhartha is now in his fathers shoes and his son in his former shoes. Siddhartha has so much love for a boy he only knows so well. It makes you think, if Siddhartha can experience this much heartbreak from his son, imagine the emotions Siddhartha's father must have been experiencing when he sent off his own son, the boy he had raised since birth. And eventually when Siddhartha does discover enlightenment- or at least comes near to the concept, he does not return home and share his findings, like he had promised. This prevents me from believing that Siddhartha's being has been totally reformed. I think Siddhartha carries a sense of arrogance and ego with him still, he has not grown out of it. In my opinion, that is a big reason why Siddhartha has such a hard time connecting with his son. Him and his son both hold a sense of immaturity and stubbornness. They are too similar and that is why they continuously butt heads.
DeleteI found it interesting how Kamala’s face is what lures Siddhartha to her, to her way of teaching in the chapter Kamala and also is the very reason he decides to leave her in Samsara.
ReplyDeleteHe is constantly mesmerized by her beauty and youthfulness. Her grace is the sole reason Siddhartha, the semana, adopts a flamboyant lifestyle in the beginning of the book. Siddhartha reforms his entire life and journey just so he can be around her sexuality and have the opportunity to learn from her experiences. Though, after many years with Kamala, as well as many encounters, he realizes the superficiality of it all. Kamala appears to him in a dream one night, wherein he lays next to her and truly studies her face. Siddhartha finds that her face is written with a sort of “secret, unspoken, and perhaps not even conscious anxiety: fear of old age, fear of autumn, fear of death” (Hesse, 72). It is then that Siddhartha discovers that not even Kamala has found the way to enlightenment. The wrinkles on her face holding these anxieties show that she is just as vanilla and mortal as any other commoner. She has these fears for the future because she is not sure of it. Kamala has not found eternal bliss through her own teachings and so she fears for tomorrow, because to her, there are no guarantees for tomorrow. Hesse refers to her anxieties as “secret” and being “not conscious” because Kamala believes that sex and objects will bring her enlightenment, or at least, she wants to believe that true. She is not even aware just how pointless and meaningless her pursuits are. Siddhartha is however, and so he leaves her. He leaves her for the same reason he gravitated towards her in the beginning, her beautiful face.
I agree! I also think its interesting that when Kamala dies, Siddhartha does not focus on the life fading out of her body, which is what he mainly for lack of a better word, enjoyed throughout his years with her. "He sat and sat gazing at her lifeless face." (100) When Kamala finally truly believes she will peace, right before she passes, it is when she is staring at Siddhartha, "You have attained it? " she asked "You have found peace?"" Even though her beauty has faded, and she has aged significantly, Siddhartha still loves her and pines for her when she dies. I think this new enlightened Siddhartha is a nice contrast to before, when he was more self involved. So I do agree that it is interesting that Kamala's face plays such a large role in Siddhartha's decisions.
Delete“No, dear friend, why should I be sad? I, who was rich and happy, have now become even richer and happier. I have been given my son.” (Hesse 101)
ReplyDeleteAfter Kamala’s death, Siddhartha is in a stage between his time as a child person and someone who is enlightened. In this passage, Herman Hesse uses Siddhartha’s son to represent Siddhartha’s early, rebellious, and ignorant youthhood and he uses Vasudeva to symbolize Siddhartha in the near future when he becomes the enlightened ferryman. Hesse uses a positive tone to convey how Siddhartha has an optimistic view on his next step in life, taking care of his son. Although this is the case, Siddhartha acts similarly to when he met Kamala. Siddhartha leaves his entire past motives to pursue a new one. At this moment I feel that Hesse is conveying a tone of ambivalence. Should the reader feel excited that Siddhartha has found the son he left behind or should the reader feel annoyed that Siddhartha is following another worldly goal as he had done in the past.
Vasudeva tells Siddhartha, “There is a lot to do. kamal has died on the same pallet where once my wife died. Let us also build Kamala’s funeral pyre on the same hill where I once built my wife’s pyre” (Hesse 101). Hesse uses this response of Vasudeva to reassure the connection of his life and Siddhartha’s. Funeral pyre’s are used to burn the remains of those who have passed on. Hesse uses the pyre’s as a symbol of Siddhartha's old lust being disposed of in a way that he becomes more like Vasudeva. Unfortunately for Siddhartha, his son is still a remnant of his child person past because he is Kamala’s son as well. Siddhartha’s journey is not over yet.
I liked how you interpreted the pyre as the symbol of Siddartha's lust being disposed. It's interesting how Hesse has so many parallels in the book, Siddhartha becoming like Vasudeva and Siddhartha's son acting like Siddhartha. It's like the book has come in a full circle because Siddhartha is almost to the point of fulfilling his desire to reach enlightenment and his son is similar to Siddhartha's old self.
DeleteWhen Siddhartha's son left him, Siddhartha became upset and anxious after only knowing his son for a little while. I liked how Hesse included the part of Siddhartha's son's departure because it finally made Siddhartha realize how much of a destruction he caused to his father by leaving to fulfill his goal.
I like how you made note of the connection between the different worldly goals Siddhartha has. Hesse has an interesting way of connecting the whole story together by Siddhartha's repetition of actions. This particular time through the way he felt/acted when he met Kamala, and also the son he left behind. Personally, I find it extremely annoying how Siddhartha jumps from one passion to another with such ease. However, I believe Hesse does a wonderful job of pulling those emotions out of the reader by using Siddhartha's actions.
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ReplyDeleteSomething that I noticed during my readings of the books was the fact that Siddhartha’s voice was mentions many a time. There were two different voices and I’m going to inspect both of them.
ReplyDeleteThe first one is his external, audible voice. Throughout the first few chapters, he tends to speak in the same way, “But Siddhartha said in a voice containing as much sadness as mockery…” (Hesse 18) as well as “Now Siddhartha laughed in his fashion, his voice tinged with a touch of sadness and a touch of mockery… “ (Hesse 21). His voice in these passages manages to betray his feelings towards the rest of the world. The mockery described is his scorn and disdain that is felt towards others. The sadness, however, exemplifies his pain at not yet having achieved Nirvana and being forced to deal with humans and petty, mutable human emotions. However, his voice changes when he speaks to Govinda after having seen the Buddha, “Then he murmured in a voice without mockery…” (Hesse 29). I believe that this shows Siddhartha momentarily finding enlightenment whilst in the presence of the Buddha and understanding that other beings, like Govinda, are just like him. His external voice is Hesse’s way of expressing Siddhartha own humanity.
The second voice is his internal, instructive voice. This voice is the what leads him to the different stages of enlightenment. Siddhartha realized that because a voice had told him to sit under a tree, he had learned that he must leave the Brahmins to glean more information out of the world, “He had heard a voice, a voice in his own heart, which had ordered him to seek rest under this tree…” (Hesse 45). That voice led him to the conclusion that he needed to leave to learn more. More than once, the voice had spoken to him, leading him down the correct path. When Siddhartha encountered the opportunity to fornicate in the woods, the voice stopped him, “And in this moment he heard… the voice if his innermost self, and this voice said No.” (Hesse 47). Siddhartha was stopped from making the grave error of being seduced by the woman in the woods and rather was taught the art of lovemaking by Kamala. His internal voice led him back on course when he was drifting astray from the path of Nirvana. What exactly does his internal voice represent, though? Was it Atman, leading him to the true path? Was it his own inner, peaceful being?
Audrey you always have such creative insights! I think its interesting how you compare and contrast the two voices in him. I feel like the voice is his conscious, When I read the story, I visualized one of those little shoulder angel as the voice and the shoulder devil is in his head.But I have also wondered what exactly the voice was as well.
Delete'Like a veil, like a thin mist, weariness descended on Siddhartha, slowly, a bit denser each day, a bit dimmer each month, a bit heavier each year. A new garment grows old with time, loses its lovely colour with time, gets stains, gets wrinkles, frays out at the hems, and starts showing awkward, threadbare areas. And Siddhartha's new life, begun after his parting from Govinda, had likewise grown old; and so, with the fleeting years, his life lost colour and lustre, and so stains and wrinkles gathered on him, and, deeply concealed, peeping out here and there and already ugly, disgust and disillusion waited. Siddhartha did not notice.' (69-70).
ReplyDeleteThis passage shows an especially clever usage of simile and imagery by Hesse in Siddhartha. He describes the 'weariness' as being like a veil or a thin mist. The thing with veils and mist is that one can still see through them. They obstruct the vision but things close-by one can still see as if there was nothing there, but as it gradually grows denser and dimmer and heavier over time the edges of vision inch closer and closer until there's nothing left to see but veils and mist. In that same way, spiritual weariness slowly wears down on Siddhartha, gradually sanding away layers of his self until there's nothing left but dust. Hesse then describes the fading of a new garment. Again appears very vivid imagery used to describe the gradual erosion of Siddhartha's life. Worn through garments have a certain feeling associated with them, different from the comfort associated with garments that are simply 'well worn,' a feeling that brings up the idea of something more fragile, bare, easily torn if care isn't taken, something once filled with vibrancy now badly faded. The comparison that follows describes to the reader how Siddhartha's material world falls apart at the seams in familiar terms and in such a way that would be difficult to improve upon whilst maintaining its poetic simplicity.
A passage from Siddhartha that really stood out to me, and I'm sure you all as well, was the dream Siddhartha had at the end of page 45. In this dream, Govinda stands before Siddhartha in a yellow monks robe, then Siddhartha hugs and kisses Govinda, but he is transformed into a woman with, "full breasts." Siddhartha then starts drinking the breast milk from this woman and is filled with pleasure. The author uses this dream to foreshadow events that would soon take place in Siddhartha's life. Govinda is used to represent Siddhartha’s past life of being a semana and following a path of solidarity to reach enlightenment. The mysterious woman that Govinda transforms into represents Siddhartha's life in the near future. One that consists of earthly desires and temptations that Siddhartha would've found petty or childlike in the past. The kiss that changes Govinda into the symbolic woman is used to show how Siddhartha is kissing his past life behind. The breast milk that Siddhartha drinks is a symbol for how he completely indulges in the temptations that he is faced with. The author then describes the breast milk as leaving him feeling, "drunk and senseless," which leaves the reader with a dazed and confused feeling that Siddhartha experiences when he leaves the town and returns to the river. The act of Siddhartha awakening from the dream is similar to how he has an awakening after he returned to the forest and was going to drown himself in the river. This dream mirrors Siddhartha’s journey to and back from the town that is filled with the, “childlike,” people.
ReplyDeleteI agree! A dream is hardly ever a dream in a novel, and this specific dream outlines the whole story. After that passage I was "dazed and confused," which is exactly the way Hesse wants you to feel. I like your idea about him waking up symbolizing the awakening he feels. I also think the language is interesting in this dream. Hesse uses the words sweet, strong and intoxicating (my favorite word he uses to describe the pleasure) to show the power of the pleasure behind these symbols. This gives a dramatic tone to the text.
DeleteThroughout the story the river is the most impactful and influential symbol, but not only is it used as a symbol but Hesse uses the description of the river to reflect Siddhartha’s emotions. For example, when Siddhartha returns to the river after living amongst the child people he is very sad and even thinks about killing himself. While this is happening Hesse uses the river to reflect that. He writes, “He gazed down at the green water… a dreadful emptiness mirrored a fearful emptiness in his soul,” (Hesse 78). The color green is used to give a dirty and tainted tone to the reader. Siddhartha feels these same feelings after becoming one of the, “child people.” Usually when someone thinks of a river, it is beautiful and clear, but Hesse wanted to portray the feelings that Siddhartha had onto the river. This quote also very obviously states how the emptiness of the river reflected the emptiness of his soul.
ReplyDeleteAfter Siddhartha’s small epiphany when he says, “Om,” the river is described completely differently. What was described as a dirty, dark thing a few pages before is now the complete opposite. Hesse writes, “He saw the river was also going downhill, always wondering downhill, and yet singing and remaining cheerful. He liked that, he gave the river a friendly smile,” (Hesse 84). Now that Siddhartha is happy and optimistic, the river is portrayed with the same emotions. Siddhartha was just about to drown himself in it, but now Siddhartha sees it as a friend. The description of the river has a dramatic effect on tone and helps the reader understand what Siddhartha is feeling.
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DeleteI really like that you pointed this out because it definitely points out his emotions and makes it more easier to understand what Hesse wants the readers to know. This is a good example of that because if it was not said readers could have a hard time understanding how Siddhartha is feelings. It is also a good way to know how sad or happy someone is feeling and in each of your quotes it shows, in detail, how sad or happy their emotions are. You looked at this in excellent way and I couldn't agree more.
DeleteIn the first two pages of the chapter The Son, young Siddhartha was mercilessly torturing his father with his terrible attitude and Vasudeva couldn’t take it anymore and said “He did not flee the wealth and the town, as you did, out of disgust and surfeit; he had to leave them against his will”. By saying this, Vasudeva wants Siddhartha to understand that his son, too, is in pain because he was forced to do something against his will.
ReplyDeleteThis quote reminded me of something that Siddhartha said back in the chapter Among the Child People. While Siddhartha was being interviewed by Kamaswami, Siddhartha said “True, I possess nothing. But that is voluntary, so I am not experiencing hard times.” Siddhartha explained that a person wouldn’t experience hard time if something negative happened that person’s life if the person consented that event to happen because it’s in that person’s control. However, decades later, Vasudeva is the one to give Siddhartha the same message as Siddhartha once gave to Kamaswami. It’s ironic how Siddhartha used to think that a person doesn’t experience hard times if that person intended to suffer, but now, he is unintentionally making his son miserable by making him live on Vasudeva’s old boat against his will. The author purposefully incorporated this irony to emphasize how much Siddhartha changed throughout the book. Siddhartha changed from being a proud, stubborn young man who left his home out of disgust and surfeit to a weak person who can’t give up his son. In fact, Siddhartha is weaker than his father because his father was able to let him go, afraid that Siddhartha might suffer and die if he stayed, while Siddhartha couldn’t let his son go while he knew that his son was also suffering. In addition, the author’s use of irony portrays the tone of defeat because Siddhartha loves his son so much that he is unable to let his son go and be free, which shows the contrast of his current self and his young self. His action totally disagrees with his past thought that if a person is purposefully suffering, then they aren’t truly miserable. Because of his son, Siddhartha did something hypocritical that disagreed with his past opinion.
There is something I noticed that I want to point out. Siddhartha dreamt that Kamala said "Someday, perhaps soon, I too will follow this Buddha. I will give him my pleasure garden and will take refuge with his Teaching" on page 71 in Samsara. Hesse portrays foreshadowing by using Siddhartha's dream because that's exactly what Kamala does later on. In chapter The Ferryman, page 97, "She had long since withdrawn from her earlier life, had given her garden to Gautama's monks, had taken refuge in the Teaching, was one of the female friends and benefactresses of the pilgrims." The author's use of Siddhartha's dream to foreshadow makes me wonder. What is the meaning and purpose of the foreshadowing that the author used? And what caused Kamala to withdraw from her luxurious life to follow Gautama?
ReplyDeleteI would argue that since Siddhartha left she realized that she wanted to love. No longer just give pleasure but actually receive pleasure. To say that Siddhartha changed her life is an understatement just as she changed his. He may not of loved her completely but if he had even close to the same affect on her future as she did upon his that it isn't hard to see that she would retreat and follow/seek after enlightenment. I really like how you pointed out the direct foreshadowing of the two chapters though. I feel like it gave a clear picture that she didn't just randomly choose the path of Buddha it was very purposefully and done by Hesse to paint a clear picture.
Delete“Therefore teachings are of no use to me; they have no hardness, no softness, nor colors, no corners, no smell, no taste-they have nothing but words”(146).
ReplyDeleteThis specific passage is very interesting because of the way it uses the lack of imagery to prove it’s point. Sidhartha is saying that teaching has no hardness, softness, colors, corners, smell or taste. Hesse does not use descriptive words to explain this point, but instead uses descriptive words and ideas to argue against teachings. When Hesses says that teachings lack off of these qualities, the reader is left thinking, “what else is there?” This gives a slight mood of confusion. The readers is also thinking and connecting their own experiences with the use of words to Siddhartha’s opinion on words. The author could have just said “words mean nothing” but instead he uses language and diction to create a mood of stubbornness. In addition to the way Hesse uses those specific words, he also uses syntax to get his point across. Notice how in front of every descriptive word he puts the word “no” or “nor.” This gives the passage a stubborn feeling because the repetitive use of the word “no” shows that Siddhartha is not going to change his mind.
I find this direct tone interesting as well. Throughout the novel, Hesse had been very specific and visual when describing Siddhartha's feelings and emotions. Perhaps because quote is near the end of the story, it is reflecting on his stubborn and conceited persona in the beginning before he was enlightened by the several different teachers he encounters. As a Samana, Siddhartha was in denial of his ability to learn any more philisophical lessons than he already received. This passage is almost a duplicated statement of the characterization around his naive stage. I like how you include how confused the reader could be by this lack of description, saying "what else is there?" Hesse's listing of senses without adjectives to go along with them is a distinct change in diction and shows a weaker sense of imagery than in the past.
DeleteI really like the way you pointed out Hesse syntax in regards to "No" and how because the word is repeated it kind of reflects on the character and gives a tone of stubbornness, which as we have read is very much a trait of Siddhartha. This perfect on the effect of tone because Sidhartha is already saying that he doesn't think he can learn. So the words he is saying are themselves stubborn but also the tone in which they are written are.
Delete“He now regarded people in a different light then he had previously: not very clever, not very proud, and therefore all the more warm, curious and sympathetic”(129)
ReplyDeleteThis quote is found in the beginning of “Om” and I find it very interesting. This was stated right after Hesse described him of being sad because everyone else had a child but him. If Siddhartha was still sad, then why did he treat people differently? I believe it was because he truly learned to love his son, which was an emotion he had never felt before. I would be curious to hear your guy’s opinions on that though! I found it interesting how Hesse used the word “light.” The word light has a happy, almost airy connotation, so the tone is warmer. The words Hesse uses to describe Siddhartha’s new attitude are warm, curious and sympathetic. All of these words together create a light tone, corresponding with the word choice at the beginning of the sentence. I also find it interesting that it says “not very proud,” when pride is something he struggles with the entire book. When he says “not very” it implies he still has pride in his life, but is working to get rid of it. When the reader makes this connection it gives a mood of effort on Siddhartha’s part.
I like how you pointed out that Hesse writes "not very proud" to show that Siddhartha has significantly become less prideful. I also agree with you that he truly learned how to love because of his son. I believe that's one of the reasons that he looked at people differently. I also believe that he changed because of all the events that he's went through, with Kamala, Kamaswami, and Vasudeva. He had to undergo those experiences to become who he now is. Siddhartha had to experience the bad things to understand what is good, and he's learned to appreciate the world around him.
Delete"Siddhartha learned a great deal from the shramanas, learned many pathways beyond the self. He followed the path of self-extinction by means of pain, by means of suffering intentionally and overcoming the pain, the hunger, the thirst, the fatigue. He followed the path of self-extinction by means of meditation, allowing the senses to empty themselves of all representations. These and other pathways he learned and followed. A thousand times he left his ego behind; for hours and days at a time he dwelled in nonego. But even if the methods he followed led beyond ego, in the end they led back to ego." (13)
ReplyDeleteSiddhartha shows what he has learned when he says to Govinda, "Siddhartha learned a great deal from the shramanas, learned many pathways beyond the self... A thousand times he left his ego behind; for hours and days at a time he dwelled in nonego. But even if the methods he followed led beyond ego, in the end they led back to ego." Siddhartha says of the teachings he learned from the Shramanas teachings, but also learned that the teachings he learned, Siddhartha did not succeed because his ego would always come back, meaning the teachings were only temporary.
I felt like there was more to the songbird so I tried to look deeper into it and found that the songbird can be a symbol for Siddhartha's inner voice. In the fifth chapter (kamala), Hesse writes, "He wished to strive for nothing but what the voice ordered him to strive for; stay with nothing but what the voice advised him to stay with" (Hesse 48). After staying and learning with Kamala and Kamaswami, his voice had slowly faded and he engulfed himself in the material world. He numbs his senses with gambling, wine and other pleasures. Hesse writes, "His life lost color and luster, and so stains and wrinkles gathered on him, and, deeply concealed, peepingout here and there and already, ugly, disgust and disillusion waited. Siddhartha did not notice" (Hesse 70). His life has gotten dull, but he did not notice. He hated himself and even wanted to commit suicide. Hesse writes, "Dead was the songbird he had dreamed of. Dead was the bird in his heart." (77). Later in the story, after he said "om" and reached a realization, Hesse writes, "He had felt that despair, that deepest disgust and he had not succumbed, the bird, the cheerful source and voice in his him were still alive"(87). The voice, the bird in him was still alive. Thus, we can come to a conclusion that the bird not only symbolizes Siddhartha, but also the voice inside of him as well.
ReplyDeleteWhat do you think about his inner voice in later chapters? At the beginning, his inner voice was what told him to join the samanas, to leave the samanas, to reject Buddhism, and to join the child people, but what about after he was 'awakened' and joined Vasudeva? I'm not sure either way--it could be argued either way, both that finally overcoming his inner voice and simply hearing it rather than being dragged around by it (like with his son) was what finally freed him, or that it was only once he, at the advice of Vasudeva, simply sat at the river and thought, that his inner voice awakened and he began taking in what it had to say.
DeleteOne passage that stood out to me in the book was one of the conversations between Siddhartha and Kamala. Upon meeting her, one thing he says is "It would be too bad, Kamala, you are so right! It would be too bad. No. Not a drop of sweetness will be lost for me from your lips or for you from mine! Siddhartha will come back when he has what he is lacking: clothes, shoes, money. But listen, sweet Kamala: can you give me a bit more advice?"(52). The language in this quote is different than the majority of other times Siddhartha is speaking. He uses shorter sentences when he is talking to her and that makes the reader think of the desperation in Siddhartha's voice as he talks to her. Siddhartha is pleading to Kamala about how he can change and how right she is, which is very different than how Siddhartha talks to just about every other character in the book. Typically, Siddhartha sees himself as superior, but with Kamala, it is quite the opposite and he is willing to change his whole persona just for her love. Hesse also uses exclamation points at the end of Siddharthas sentences, which is used to establish the excitement in his voice. He then asks Kamala for more advice, it takes a lot for somebody to be respected by Siddhartha enough that he admits to not knowing as much as them. This passage as a whole is one of the major changes Siddhartha goes through in the book, he is interested with Kamala so much that he turns to a life of materialism and secularism. Desperation and infatuation are both moods that are established by both the content and the structure of this passage.
ReplyDeleteI really like how you choose this because it stood out to me as well. Kamala, in my opinion, was a huge influence on him. She almost changed him in a way and his desire for her made it more noticeable. She guided him one step closer to achieving enlightment by helping him with feeling love from his son and experiencing suffering. She was not so influential on the side of showing him lust and greed. I like that you mentioned that he usually sees himself as superior but with her it is the opposite. I firmly agree with that and I think that was what was so influential on him!
Delete"... Siddhartha himself taken on something of the ways of the child people, something of their childishness and their anxiety. And yet he envied them, envied them all the more the more he resembled them. He envied them for the one thing that he lacked and that they had: the importance they were able to place on their lives..." (Hesse 69)
ReplyDeleteI found this passage interesting because it's the start of his transition from a ascetic devoid of earthly desires to a man of wealth and material wants. The reason he chooses to follow this path is that he envies that these type of men constantly love. These principles are against his ideals but he is worn down by exposure to this behavior. This shows how impressionable Siddhartha is at this stage in his life despite having a clear goal for his life. He is searching for enlightenment which he has learned is attained by ridding himself of material desires but he follows the opposite path anyway.
Edit: The repetition of Siddhartha's envy sets an almost hostile and resentful tone to his thoughts about Kamaswami's lifestyle. Why does Siddhartha come to the conclusion for many years that this lifestyle that he harbors resent for is what will lead him to where he wishes to be?
DeleteIt seems the reason Siddhartha lives this lifestyle, that he hated for most of his life, simply because he was looking for a new method. What he was doing before, with the ascetics, wasn't bringing him any closer to enlightenment. The obvious path to try then would be the complete opposite, a focus on passions and worldly values. Siddhartha also has a tendency to follow an idea to the extreme, which is why he completely becomes a child person over time.
DeleteIn the end, it is the love for his son that brings Siddhartha enlightenment. This being the case, is Siddhartha on the right path while he is with Kamala and the child people, or is the love he is searching for in the city different from the love he learns for his son?
"So it had come to this: so lost was he, so far astray and abandoned by all knowledge that he could seek death, that this wish, this childish wish could mature in him: to find peace by extinguishing his body!" (Hesse 70)
ReplyDeleteSiddhartha's journey to find enlightenment is clear representation of the Christian faith. Siddhartha's reawakening in the passage above parallels the second life taught in the Bible. Siddhartha's worldly desires represent Judas, who betrayed Jesus. Siddhartha's worldly desires cause him to fall from his upright path to enlightenment. His pain at the realisation of his folly is akin to the pain that Jesus felt while being crucified. The Bible teaches that followers of Jesus must first confess of their sins and ask for forgiveness before they can be reborn. Siddhartha's realisation of how his life has deteriorated serves as his confession, and his acceptance of himself is how he asks for forgiveness of his mistakes. Soon after his awakening in the passage above, Siddhartha falls into a deep sleep, similarly to how Jesus lay dead in a tomb for three days. Siddhartha awakes refreshed and renewed, much as Jesus. Jesus's death on the cross is what allows his followers to reach Heaven. Siddhartha's pride is crucified by his realisation of his mistakes, which is what enables him to finally reach his ultimate goal: enlightenment.
I agree to the fact that Siddhartha's journey to find enlightenment is a clear representation of the Christian faith. For my opinion, any religious faith can bring anyone to enlightenment if they take the time to search for it. People don't have to have a Hinduism or Buddhism faith to reach enlightenment. Whenever Siddhartha is talking about his life to Vasudeva while Vasudeva sits there, silent and absorbing Siddhartha's words, it feels like Siddhartha is having a confession, just like a Christian would have confessions. Vasudeva kind of represents God in the Christian religion because "he knew how to listen like few other people. Without a word from Vasudeva, the speaker felt that the ferryman took in his words, silent, open, waiting, missing none, impatient for none, neither praising nor blaming, but only listening" (Hess 92). This is similar to how I imagine what God is like because we don't hear Him talk, but we know that He is listening attentively. Also, Vasudeva doesn't verbally guide Siddhartha to his enlightment, but instead, uses nature to help Siddhartha. Same as God, because He doesn't talk to people and tell them what to do. Instead, He lets them figure out their own way to reach to their enlightenment, which in the Christian faith refers to as heaven.
DeleteOne common theme in the book, that I am sure you all have noticed as well, is the impact of relationships on ones spiritual journey. With relationships comes love and this was shown very well throughout the entire novel. First it was with his father, then the ferryman, also Kamala and so on. One that stood out the most and was very impactful on Siddhartha himself was the relationship between him and his son. With his son he finally feels love and this prevents him from achieving his spiritual progression of finding enlightment. On page 103 it says, "He had felt rich and happy when the boy had come to him. But, time flowed on, and since the boy remained foreign and surly, displaying a proud and defiant heart, refusing to work, showing the old men no respect... Siddhartha began to realize that his son had not brought him peace and happiness but sorrow and suffering." This is a well detailed representation of how the son felt about Siddhartha. He had to accept the suffering that was brought to him in order to achieve the rest of enlightment. He still loved his son and needed to accept it. Siddhartha realized that he could not achieve enlightment without the existence of love. He can compare this feeling of love to how he feels about everything around him.
ReplyDelete***First it was with his father, then Govinda, also Kamala ,and so on.
DeleteTowards the end of the novel, Siddhartha begins to accept the reality that he truly needs the information and education provided by the supporting characters. During one of the last encounters with the Ferryman, the passage states, "'You will learn it,' said Vasudeva. 'but not from me. The river has taught me to listen; you will learn from it, too. The river knows everything; one can learn everything from it. You have already learned from the river that it is good to strive downwards, to sink, to seek the depths. The rich and distinguished Siddhartha will become a rower; Siddhartha the learned Brahmin will become a ferryman. You have also learned from this river'" (Hesse 105).
ReplyDeleteThis is an impactful piece of dialogue from their conversation because Vasudeva ties in their mutual connection of the river. As we have discussed in class before, the river is much like one of Siddhartha's human teachers despite it's natural symbolism. I find it interesting how Vasudeva characterizes the river and how it holds so much knowledge and wisdom for Siddhartha to come across in the future, like the Brahmin and Kamala had done verbally in the past. This conversation shows how the ferryman is almost passing the baton of responsibilty to the river to finish assisting Siddhartha on his path to enlightenment. Although, in the earlier chapters we see the river itself representing the symbol of life and the continuous flow of growth and experience. Vasudeva compliments the river greatly as he describes it as "knowing everything," which might sound like an overstatement to us, yet appropriate in the context of their situation. I believe "to seek to the depths" is Vasudeva's metaphor relating the depth of the water feature to the deep essence of life. He encourages Siddhartha to follow the lead of the river and look beneath the surface to strive for the knowledge required to achieve his nirvana.
Do you think the river or Siddhartha himself is the teacher, because the river teaches in a rather unique way through a sort of 'nonteaching' like meditation in that you do get something from it, but it's not the sort of thing you could also get from a book. The thing with meditation, though, is that it's all self-reflection; there really isn't a teacher. Could a river be considered a teacher anymore than meditation itself?
DeleteAlthough the river is not entirely a character, I agree that Siddhartha learns to accept the information that it provides. Siddhartha doesn't listen to even the best teachers because he says that he can never love words. The river, however, teaches Siddhartha without using words and Siddhartha explains, "he had felt such a deep love for the river" (Hesse 92). Do you think that Siddhartha only accepts the learning from those he finds he can love?
Delete"Thereupon she stood up her lips gleaming attractively in her young face. She exchanged light remarks with him, asked him if he had yet eaten, and whether it was true that the Samanas slept alone in the forest at night and were not allowed to have any women with them." & "Looking up he saw her face smiling, full of longing and desire and her half-closed eyes pleading with longing."
ReplyDeleteThese two Passages are pulled from the same part in the book where Siddhartha is on his way into the city when he comes up to a woman/prostitute on the road. This passage is important to the novel because it foreshadows the use of lust and woman as a struggle on Siddhartha's future. Kamala's lips are referenced to a couple times in the book just like with this girl it is the first descriptive thing written down about her. First we recall back to the dream Siddhartha had and that reminds us that Siddhartha was in need of nurturing however that doesn't foreshadow lust and desire as well as Hesse does in this passage. The tone he uses by saying he “gleaming” and “Young” gives the reader the sense that she is found attractive. It affects how we feel just like it affects Siddhartha. Normally foreshadowing a woman making Siddhartha lust for her wouldn't been done by another woman making Siddhartha lust for her but in this case it works. We are shown that even after being awakened Siddhartha will still have temptations and trials and that is a good gateway into the next few chapters with Kamala and the seven deadly sins.
I agree with you that the description of Kamala portrays a strong effect on the alluring tone of the chapters. Siddhartha obviously wouldn't have reached his enlightenment without Kamala, and the visual imagery of her importance when she is first introduced creates a large impact on the reader because she is the first female figure brought into the novel. The key words of "gleaming" and "young" that you give show how alive Siddhartha felt about this woman within the first encounter in the village. It was strange how lustful Siddhartha felt towards this escort/prostitude of a woman while at the same time learning and accepting lessons from her throughout the rest of the story. Do you think that if Siddhartha was strongly attracted to another woman in the village, a food seller perhaps, she would be able to help him reach enlightenment just as well as Kamala?
Delete“The world was beautiful when he looked at it this way-- without any seeking, so simple, so childlike.”
ReplyDeleteThis passage tiny as it may be says so much. Siddhartha once he is awakened sees the world as a place that only those who are ignorant can view as pleasant. He makes it sound like if you can just take a step back and view the world like a child with pure innocence without any seeking than maybe you can see the beauty in it. But as any reader knows Siddhartha is a seeker, he seeks after knowledge, women, money and mostly enlightenment. So to say that the world is beautiful when he stopped seeking takes purpose out of the novel. It would be easy to argue that the novel could have ended here except for the fact that Siddhartha is childlike, he can't stop seeking, so the very core of this passage contradicts the character himself. That would be why the book doesn't end. That would be why Siddhartha continues enlightenment which contains peace, beauty and maturity.
Interesting point you have! I agree with you that Siddhartha is seeker and that when he settled down and stopped searching for enlightenment, that the book could've just ended. I also agree with in saying that Siddhartha acted childlike. I believe he acted childish throughout the whole book and needed advice or guidance throughout most of his life. Despite Siddhartha hating teachers, is it possible that he needed to be taught life lessons to grow as a human?
DeleteThroughout the book, Hesse emphasizes several themes in the book; among them is Siddhartha's inability to find or experience true love. Hesse states that "Siddhartha had started to nurse discontent in himself.. the love of his mother and the love of his father would not bring him joy forever and ever, would not nurse him, feed him, satisfy him" (15). The internal struggle is portrayed beautifully in this passage as the main character tries to find excuses after excuses of the reasons why love wouldn't satisfy him. The aspect of 'love' is given humanly traits such as the ability to nurse, feed or satisfy someone. The author uses personification intently to glorify the aspect of love and contrasts it with Siddhartha's unsatisfaction. Love is such an important part of life: it makes us happy and it connects people in much deeper levels. By not being wiling to experience love, Siddhartha's fear of making a connection is revealed. He believes that common and childlike people experience love and hurt over and over again and a cycle is created as a result thereof. He displays detachment from normal life as he holds himself to a different standard than the people that surround him. Siddhartha thinks that his high standing could be potentially threatened if he starts to open up and emotionally attach himself to people or items. Sadly, not only is he distancing himself from the world but also his family. He admits that the love of his mother and father wouldn't bring him joy forever. Siddhartha's main problem in the story is his inability to put himself in others' shoes; he doesn't think through how his parents will feel after his disappearance. No mother wants to see her child leave home because of an outrageous goal but she will support him if that's the only choice left. Unfortunately, Siddhartha's choice of not experiencing true love is not a wise one because love is something that everyone should experience regardless of life goals or intentions.
ReplyDeleteI find it funny how Siddhartha viewed the Child people's lives as stink and worldly suffering. Although this is the case, Siddhartha never says he loved his life as a physically suffering samana. Siddhartha's love for his son however, was also a way that he also considered as suffering. These two sufferings are very different. The suffering from the ascetics was an attempt to escape suffering but it didn't work. The suffering Siddhartha felt from his son was not to escape suffering but out of love but this eventually led to Siddhartha reaching Nirvana. Is it possible that Siddhartha's path was determined by what suffering he chose to love?
DeleteTowards the end of the book, Siddhartha is abandoned by his son, who shows no interest in his father’s wisdom or love. Siddhartha attempts to carry on his life with Vasudeva, but he ultimately decides that no passage of time will mend his broken heart. And in suit, Siddhartha embarks on a solo ferry ride to town, in hopes that he may come across his beloved son. On his ferry ride, the river’s voice sounds strange, almost as if it was laughing at Siddhartha’s pursuits. Siddhartha leans over to get a better listen and in the process he sees his reflection, only the picture resembles the face “of another person, whom he had once known and loved and even feared. It resemble[s] the face of his father, the Brahmin. He remember[s] how once, as a youth, he had compelled his father to let him go and join the ascetic, how he had taken leave of him, how he had gone and never returned. Had not his father also suffered the same pain that he was now suffering for his son?” (Hesse, 155). It is here that we see Siddhartha’s life come full circle. He is no longer playing the role of the narcissistic, stubborn boy leaving his home; rather he is the father, who must watch with a heavy heart as his flesh and blood leaves him without a second thought. Siddhartha now understands that his father’s hesitation from many years before and he truly empathizes with him. This is perhaps the most human the audience has ever seen Siddhartha. In this instance he is totally relatable and the reader bleeds for him in his time of desperation.
ReplyDeleteDespite his ailing heart, Siddhartha appreciates his son’s desires for his own sense of enlightenment. Siddhartha recognizes that he, himself, is better off for leaving his home as a boy, and his son will be also.
This scene where Siddhartha saw his father's face in his own reflection also stood out to me. I agree that Siddhartha now finally understands what his father felt when Siddhartha left him and his loving family on his journey for wisdom and enlightenment. You said that Siddhartha appreciates his son's desire for his own sense of enlightenment, but do you think that's why he left? I was under the impression that Young Siddhartha simply did not like his father, and did not like the life that his father was trying to give him, and that he did not leave for a greater purpose than to get away. Siddhartha and his son both left their fathers, but I'm under the impression that they did it for different reasons.
Delete"Slowly blossomed, slowly ripened in Siddhartha the insight, the knowledge of what wisdom actually is, what the goal of his long seeking was. It was nothing but a readiness of the soul, an ability, a secret art, to think the thought of oneness, to feel and breathe the oneness at every moment, in the midst of life." (114).
ReplyDeleteAt the end of the book, Siddhartha's appreciation of the world is explicitly shown. He's learned to love the women and the men that he once looked down on and thought that they were bad people. He realized that he was among them and that they were similar to him. I find it interesting how Hesse juxtaposes the beginning of Among the Samanas with the beginning of Om. In both passages, Siddhartha is observing people, but he does it very differently between these two passages. In Among the Samanas, he looks at the people with hate. In Om, Siddhartha looks at the people with sympathy, and realizes that he's like them.
In the passage above, Siddhartha is at the point where he finally realizes the purpose of enlightenment and the correct way to reach it. He has finally learned to love everything about life. I find it interesting how Hesse uses "blossomed" and "ripened" to describe Siddhartha's growth. These words are usually paired with plants and flowers, but in this passage, these words are used to describe Siddhartha. It gives the readers a happy feeling and it makes me envision something very beautiful. I believe the reason that Hesse used these words is to compare Siddhartha with the beauty of nature, and the wonderful fact that he's come to the point where he's found the real meaning of enlightenment and it's something to be happy about. The old, arrogant Siddhartha is gone, and now the new and humbled Siddhartha has appeared. He's living his life in a desirable fashion.
I really liked the way that you compared the way that Siddhartha looks at people at two different points in the book. I think that Siddhartha can have a love for everything in life only after he has lost his ego. While he was a Semana, he looked down on everybody and thought that their goals in life were childish and petty. Only after giving in to that lifestyle and living like one of the, "child people," was he able to see them as equals. I think that he couldn't appreciate them because he couldn't relate to them. One of the main ideas expressed in this book is how someone has to go through something on their own to reach the goal they are striving for, and I believe that is what is being expressed here
DeleteAfter his conversation with the Buddha, Siddhartha makes an important observation that sets him on the path toward enlightenment; “He remembered again the words he had spoken to the Exalted One, every word, and with astonishment he realized that he had said things then that he actually did not know at all yet” (Hesse 38). This passage shows that until this point in his life, Siddhartha’s teachings had essentially been meaningless. He had been taught the correct words to say and how to formulate his own ideas but he lacked the experience to truly understand what he was saying. The words are empty of meaning to him. He must live for himself each event the Buddha is describing, before he has something he can compare the words to.
ReplyDeleteIn the chapter “Govinda,” Siddhartha says, “But words I cannot love. That is why teachings are nothing for me. They have no hardness, no softness, no colors, no edges, no odor, no taste” (112). In the beginning, Siddhartha searched for the meaning behind the words that the Buddha and he himself had said, but over time he found that no matter what, to him, words have no meaning. They only attempt to describe the indescribable.
Hesse expresses the importance of the idea that words are meaningless by revealing to the reader the number of times Siddhartha has remembered his conversations. He does this by saying, “remembered again” and “every word.” This forces the reader to also rethink Siddhartha’s in order for them to come to the same conclusion. Hesse wants the reader to come to the conclusion on their own to increase the understanding of the theme that a person must experience things for themselves to truly understand the world and to become enlightened. In the second passage, Hesse uses poetic language to show that Siddhartha understands the concepts that he is talking about even though he is inevitably unable to describe it to Govinda.
“ Away walked the Buddha, and his gaze and his half smile were etched forever in Siddhartha’s memory” (Hesse 34)
ReplyDelete“‘Do you hear?’ asked Vasudeva’s mute gaze…’Do you hear?’ Vasudeva’s eyes asked again” (Hesse 119)
Siddhartha has scorn for spoken teaching because it is communicated using words. He argues that words can not express the personal experience of reaching enlightenment. Body language, however, does communicate this which is why Siddhartha appreciates Gautama’s gaze and smile so much. Hesse continues to use unspoken communication with Vasudeva. From listening to the river, Vasudeva is enlightened and Siddhartha listens to what Vasudeva’s gaze and eyes tell him. Vasudeva scarcely uses his mouth when compared to his ears. He is considered the master of listening to Siddhartha. When Vasudeva shares his wisdom, it is from his eyes, not his mouth which is unlike the Buddha. The Buddha teaches through word but Siddhartha only admires his demeanor. This is the reason why Siddhartha reaches enlightenment under Vasudeva and chooses to leave Gautama’s teachings behind.
Very interesting point that I had never thought of before! Siddhartha in the book mentions how he is skilled at writing, meditation, and fasting, he never brags about how well he can speak and that goes along with what you are saying. The river is the teacher that in the end helps Siddhartha to become enlightened, and it never actually says a word to him at all! Siddhartha "hears" the river many times, but this of course is all in Siddhartha's own mind and heart. Dreams are also another example of physically unspoken communication that interact with Siddhartha. Why exactly do you think it is that spoken teaching isn't as effective on Siddhartha as other methods?
ReplyDeleteBoth of your entrys are quite fantastic and very intriguing. Boice, I really liked how you did not focus on the teacher, but on the teaching. I think we focus so much on the teacher but did not focus enough on what is being taught or how. In response to Dylan on why the spoken teaching is not as effective I think relates back to what Buddha said earlier in the book. Buddha warns Siddhartha of too much cleverness. I think this includes mostly cleverness of the tongue. Siddhartha's speaking and control over people plays such a large role in his what I would call dominance over others. Making him be alone with his own thoughts challeges him. Vasudeva making him think really about his trials and tribulations really push him closer to enlightenment. Do you two think any other teacher helped him in this way?
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ReplyDeleteOne passage that stood out to me in Siddhartha was the ending paragraph in the first chapter “the Brahmin’s son”. At the end of this chapter, Siddhartha is on his way towards becoming a semana when he see’s Govinda, who decides to accompany him on his quest to become a semana, saying “ I have come” (Hesse 11). This passage is important because it shows how loyal is Govinda is to Siddhartha, and even though Siddhartha hardly shows any love for Govinda, he keeps coming back to Siddhartha anyways, like an kicked dog to its master. Govinda shows love for Siddhartha by giving up his life to become a semana with him, something that is not known if he had any previous interest in doing. Ironically, later on in the story, while Siddhartha wants to leave the semanas, Govinda decides to stay, showing a greater sense of independence that the previously demonstrated loyalty. Overall, I believer that the ending paragraph in “The Brahmin’s Son” is important for showing the reader how loyal Govinda is to Siddhartha which allows the reader to see Govindas growth as a character throughout the novel.
ReplyDeleteChristopher, I agree with you on Govinda being loyal to Siddhartha, and even tho Siddhartha seems like he is more like his master, I do believe he also cares about him, or at least needs him because in the chapter Kamala, it says, "One night, sleeping in the straw hut of a ferryman by a river, Siddhartha had a dream. Govinda stood before him in a yellow ascetic's robe... Then he embraced Govinda, threw his arms around him, and as he held him to his breast and kissed him, it was no longer Govinda but a woman..." This shows how Siddhartha misses him and when he throws his arms around him which shows a little bit of caring. Don't you think?
DeleteOne short but still important quote from the book is when Siddhartha says "I do not desire to walk on water" (Hesse 23). The book is set during the time when Guatama lived, which was before that of Christ, so there is no way of course that Siddhartha knew the story of Jesus walking on water. This is an allusion used by the author to reference that story, a reference the reader would understand, but that Siddhartha himself isn't intending to make. I think Hesse included this line because he is stating that on the inside, Siddhartha does not wish to become a spiritual leader, like that of Jesus or the Buddha. He does not want to lead and teach thousands of people how to become enlightened or what the meaning of life is, Siddhartha is on a quest for more selfish reasons. This is a very unique form of characterization that Hesse uses, one that sticks out. The use of the reference to Jesus is also related to how Hesse was brought up in a Christian background and one can see those tones even in a book largely about Buddhism. Siddhartha says that he does not wish to "walk" on water, this may be foreshadowing about how Siddhartha will do other things regarding water. He may not ever walk on it, but in the end he learns from it and it is key for him to reach enlightenment.
ReplyDeleteThe continuity and timeline of the story was a subject that never really crossed my mind so this is quite interesting! Throughout "Siddhartha", Hesse uses several allusions to other religions. For example, the one you mentioned about Jesus and walking on water. Another possible one may be that Vasudeva is a minor reference to Hindu culture as his name in Sanskrit translates to "dweller-deity". This may refer to how he leads Siddhartha on his journey as one might believe God to be leading them.
Delete“ Yes, Siddhartha,” he said. “Is this what you mean: that the river is everywhere at once, at its source and at its mouth, at the waterfall, at the ferry, at the rapids, in the sea, in the mountains, everywhere at once, and only the present exists for it, and not the shadow of the future?” (Hesse 94)
ReplyDeleteThis passage, taking place during “The Ferryman” chapter, starts shortly after Siddhartha rediscovers himself. This particular passage is dialogue from Vasudeva, as he tells Siddhartha about the river. Vasudeva informs Siddhartha about how the river represents everything in life and the passing of time. This selection tells the reader that the river is a symbol for time and how the river flowing everywhere at once is the passage of time everywhere in the world. A river in real life, is tumultuous and ever changing, with rapids and still water. Siddhartha’s life is very similar to a river, ever flowing and changing, with high points and low points. Ultimately, the river represents a symbol of time and life, this passage confirms to the reader what the river represents while also confirming to Siddhartha what it means to him.
“She opened the cage, took the bird out and let it fly away. For a long time she followed it with her gaze, the bird in it’s flight.” Page 68. I found this passage to be the most important symbol in the chapter of Kamala. Kamala’s songbird symbolizes Siddhartha's struggle to be free of the sins of the city. Before this passage Siddhartha has a dream of the Songbird dying and him feeling distinct pain and suffering. Siddhartha was scared he would never be free of the city and would never be back on his right path of life. But when Kamala sets the bird free it represents Siddhartha finally finding his path again and his freedom from his distractions. I find this passage to be very symbolic of Siddhartha’s journey and a very important passage to the book that most people probably have overlooked.
ReplyDeleteI agree that this passage is very significant but rather than his struggles, I believe the songbird represents Siddhartha's inner self, the part of him that still remembers his goal of reaching enlightenment. The dream of the dead songbird is Siddhartha's realization that he has strayed off his path and is a reminder of his goal. Kamala releasing the bird shows that Siddhartha has found his path once again and has been freed of the city's distractions.
Delete“And so he was done with all this, this too died in him. He got up, bade farewell to the mango tree, bade farewell to the pleasure garden. Since he had not eaten that day, he felt vehemently hungry, and remembered his house in the city, his chamber and bed, and the table laden with food. He smiled wearily and shook himself off and bade farewell to these things.” Page 68. I think this passage is the most important passage in the book. Siddhartha has an epiphany about his life in the city and realizes he must flee. This passage is a turning point in the book because Siddhartha is saying farewell to the luxuries of his city life and becoming closer to his path to enlightenment. The 20 years that Siddhartha spends in the city adds up to this moment and his self-realization of his poor actions. Clearly this passage is of much importance to the and to Siddhartha’s journey.
ReplyDelete"Never had Siddhartha venerated a human being so deeply, never had he loved a human being so deeply as this one." (27)
ReplyDeleteThis is one of the major turning points for Siddhartha in the first part of the book, and overall. Right at this moment, the reader can see Siddhartha becoming humbled by this enlightened being, something that he needs to experience in order to achieve enlightenment. We have already seen his commitment to his path, and to reaching that ultimate goal of enlightenment, but until this moment, Siddhartha has been mentally, above everyone he encounters. Even though he does not stay with the Buddha, the importance of this quote is that it kick-starts the train of thought in Siddhartha, to respect those whom you consider beneath you. This contradicts what he learned with the ascetics "everything was unworthy of his eyes" (13) and without this humbling lesson, when Siddhartha encounters Vasudeva, he may have not treated him with the same deference and appreciation for his job.
"Softly he spoke the om to himself, the word on which he had fallen asleep, and his very long sleep seemed to have been nothing but a long and absorbed uttering of "om," a thinking of "om" a sinking and full merging into om into the nameless, the complete the perfect." (80)
ReplyDeleteWhen I first read this I had no idea what Siddhartha meant by om. It was mentioned a couple times earlier but I really didn't know what it was. But I looked it up and Om is the symbol of Hinduism, it represents everything, but it is more specifically a reflection of "absolute reality". Essentially it is the all encompassing entity in Hinduism and as it says on page 78 "virtually means "the perfect or "the completion"". Om is crucial in the book, as it is a main belief of Siddhartha's. Before he becomes even awakened, Siddhartha doesn't have a true understanding of what Om is. He is frightened and all of the sudden he utters the word that means completion, Om, and falls into a deep sleep only to wake up, truly awakened. After Siddhartha's awakening (not enlightenment) Hesse never again capitalizes Om, using only om. I believe it is because before being awakened, Siddhartha doesn't have a deep enough understanding of Om to use it in a cavalier way, and by capitalizing it, Hesse shows that deference. But after Siddhartha finally understands, and the world becomes so clear to him, he can use om. Om is both the beginning and the end, and is mentioned both in the very beginning of the book "He already knew how to soundlessly speak the om, the word of words" (3) and in the very end of the book. Om is truly everything, and not only is it an influence on Siddhartha's awakening, it is the reason he even becomes enlightened.
This entry was quite good as it was very awakening in a sense of thinking. I went back to the book and looked hrough trying to find the word om and found it so fascinating that you caught what Hesse had done as it takes a very skillful eye to do so. In response to the passage I could not agree more. I would like to ask Hesse that sense om mean the perfect, why it was referenced earlier in the book as something Siddhartha does. Siddhartha is far from perfect early in the book and him practicing the om conveys a message that he is close to being perfect when I do not think he is. But I find your entry very compelling, Are there any other words that are seen throughout the book like this one?
DeleteDuring the discussion of the novel Siddhartha, the topic of Love often comes up. In this novel I think that love as well as knowledge really correlate. All the people Siddhartha has "loved" posses some type of knowledge that Siddhartha did not think of yet. With Kamala, the first girl he "loved she was something completely new and different thus result in him being completely enchanted by her. It was the first time in his life that someone really had a different perspective as him and he was very interested. "[Siddhartha learns] that one cannot have pleasure without giving it...She taught him that lovers should not separate from each other after making love without admiring each other, without being conquered as well as conquering, so that no feeling of satiation or desolation arises nor the horrid feeling of misusing or having been misused." This new knowledge that she possessed was something that really drew Siddhartha in. Another character I think that Siddhartha really loved was his son. His son was something that Siddhartha had struggles with and taught him new perspectives. Siddhartha really got anything he wanted before his son came along. His son taught him, not like his other teachers, but taught him with experience. Thus resulting in Siddhartha loving him.
ReplyDeleteThis goes with all the enlightened character in Siddhartha. Take Vasuedva for example, he is in love with the river, but is he love with it for the knowledge it gives him or just for the beauty of it? This is something that Siddhartha struggled with during his time with Kamala. Hesse demonstrates this coordination again by saying, "Yes," said the ferryman, "a very beautiful river, I love it more than anything. Often I have listened to it, often I have looked into its eyes, and always I have learned from it. Much can be learned from a river." ( 41). All of the enlightened characters in the book meet in the middle of the plane of heart verse head, Hesse does a magnificent job of demonstrating this concept throughout the novel.
I think that Hesse uses these two elements (love and knowledge) in a connection which makes the reader think. Love and Knowledge are two completely different things, they literally are operated by different parts of your brain. So, Hesse making this connection between them, shows the internal balance of Siddhartha. Buddha said that you must be right in the middle of mind and heart, and on Siddhartha's journey toward enlightenment, he finally finds that balance, and his whole life knowledge and love have been confused and collided. Hesse rarely has a sentence about love, without knowledge in it.
Siddhartha's behavior at the beginning of the book seems to imply that he has a love for Knowledge. I think Hesse does this so that the reader can compare and follow the journey of Siddhartha's changes in ideas of love. While he think he loves Kamala and knowledge, he does not experience true love until he is with his son at the end of the novel
DeleteAs a lot of you probably noticed, throughout Siddhartha’s journey he encounters many people that play a specific role in his life. Many of them showed different teachings that led him in the right direction to finding enlightment. Three of the characters in the novel that stood out the most was his father, Kamala, and his son. A similarity all of these characters is that, at one point, they had to let go of something important to them. In the beginning of the novel, Siddhartha encounters asking his father for permission to go on to finding enlightment and at first, he did not want Siddhartha leaving. But then he realizes that “… Siddhartha was no longer with him and in his homeland, that he already left him” (Hesse 11). In that moment you can see that Siddhartha’s dad cared for him and ended up granting the permission. You can see the he put his own wishes and desires before his own and this shows a deep kind of love that he has for Siddhartha. In the end after Siddhartha met Kamala, he ends up leaving her and not saying goodbye. This was a time when he was very arrogant and did not realize others people feelings but his own. From Kamala’s perspective, on page 75, she says that she could have sent someone out to look for him but does not because she needed to let him go. She knew that she couldn’t hold him back and this is why she let him go off. Kamala came upon the realization that she could change his appearance but, not the person he was. Lastly, when Siddhartha has his son it was time for him to let someone go and experience what his father and Kamala went through. On page 108, Siddhartha realizes that he is no good for his son, his son does not appreciate him. The son leaves. And Siddhartha had to let him go; he had to experience true suffering. Now he is able to see how much his dad and Kamala did care for him and how much they had to suffer in order to let him go. Siddhartha has now gone through what both of them went through. I believe that this connection I made is a really important thing to notice because it shows how arrogant and self- centered Siddhartha was and how he notices it in the end. Does anyone disagree with this connection or have anything to add?
ReplyDeleteIn the chapter The Son, Siddhartha comes to a realization of his past, "Once, when the boy's face reminded him of Kamala, Siddhartha suddenly remembered something she had once told him a long time ago. 'You cannot love,' she had said to him and he had agreed with her. He had compared himself with a star, and other people with falling leaves, and yet he had felt some reproach in her words" (122).
ReplyDeleteWithin the passage, Siddhartha is reflecting on his previous lifestyle before his son had impacted his self-image. Even earlier before Kamala, he believed there was nothing left for him to learn and felt as if he didn't need any more knowledge or assistance. This cocky persona he carried allowed Kamala to come to the conclusion upon meeting him that he "cannot love." Although he was lustful towards Kamala and her powerful impact on his old arrogant attitude, towards the end of the novel Siddhartha shows love for his son and proves Kamala wrong. This is a reflection and foreshadowing technique Hesse used to conclude the story and give an example of the main character's growth and enlightenment. With the example of Kamala's opinion and his own self-esteem comparisons in the earlier chapters, it is a dramatic difference to the selflessness that he feels for his son. The embedded quote "he had compared himself with a star, and other people to falling leaves," provides imagery and details to the reader of how high Siddhartha put himself on a pedestal. I believe by this point in The Son, Siddhartha had finally experienced love for another figure besides himself, which is a large final step in his process to reaching nirvana.
"I knew it. You never force him, never beat him, never order him, because you know that soft is stronger than hard, water stronger than rock, love stronger than love... Do you not bind him in bonds with your love?" (Hesse 105)
ReplyDeleteIn this passage, Siddhartha is being told by Vasudeva that he potentially loves his son too much and that Siddhartha may push him away if he tries to contain his son. In this moment, Siddhartha is put in a similar position as he put his father in at the beginning of the book. A choice of allowing his son to go where he pleases or contain him where Siddhartha can watch over him at all times.Siddhartha ultimately allows his son to live his life in the modern world of the city as he believes that whatever mistakes his son makes are his own choices. Siddhartha believes that to reach an awakened or enlightened stage, one must experience suffering first and Siddhartha is allowing his son to do this. This is important because it parallels to Siddhartha's own father early on and he takes similar actions. Without his father inadvertently influencing his decision, Siddhartha may have simply attempted to coddle and protect his son his whole life.
It never came through my mind that Siddhartha would ever try to kill himself, I honestly believe that no one ever actually did think that Siddhartha would want to kill himself. At the beginning of the book, Siddhartha is referred as brilliant, amazing, he was even compared to a god, and through out his journey, he goes through rough things but never did I believe that he would want to get rid of himself. When I read the quote from the chapter, By The River, the quote "Siddhartha leaned his shoulder against it, laid his arm over the trunk, and gazed down into the green water that flowed endlessly by, gazed down and found himself wholly and completely filled with the desire to be rid of himself and sink beneath this water." After reading this quote it really shocked me. It also helped me realize that no one just because their life's seem awesome, amazing, and wonderful, it doesn't mean that they will have or be that forever. This book really made me realize that everything isn't what it seems.
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