Siddhartha

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Hermann Hesse’s

Siddhartha

An Open Source Reader

Edited by

Lee Archie

Jeffrey Baggett

Bill Poston

John G. Archie

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Hermann Hesse’s

Hermann Hesse’s Siddhartha Siddhartha _{: An Open Source Reader}_{: An Open Source Reader}

Edited by Lee Archie, Jeffrey Baggett, Bill Poston, and John G. Archie Edited by Lee Archie, Jeffrey Baggett, Bill Poston, and John G. Archie Version 0.3 Edition

Version 0.3 Edition Published January, 2004 Published January, 2004

G. Archie

Michael Pullen originally produced the ebook for Project Gutenberg upon which this open Michael Pullen originally produced the ebook for Project Gutenberg upon which this open source text is based. Translations were made by Gunther Olesch, Anke Dreher, Amy Coulter, source text is based. Translations were made by Gunther Olesch, Anke Dreher, Amy Coulter, Stefan Langer, Semyon Chaichenets, and proofreading was done by Chandra Yenco and Isaac Stefan Langer, Semyon Chaichenets, and proofreading was done by Chandra Yenco and Isaac Jones. Changes made by the editors of the current GFDL version are grammatical and

Jones. Changes made by the editors of the current GFDL version are grammatical and typographical changes.

typographical changes. ©

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Image Credits Image Credits

The Gardens of Delhi

The Gardens of Delhi (http://www(http://www.fortunecity.fortunecity.com/victorian/geiger/1.com/victorian/geiger/1287/gardens.html).287/gardens.html). Shishir Thadani

Shishir Thadani. [Ch. 4] Jayanti Park 3 [Ch. 5] Jayanti Park 1.. [Ch. 4] Jayanti Park 3 [Ch. 5] Jayanti Park 1. GNU Free Documentation License

GNU Free Documentation License (http://www(http://www.gnu.org/cop.gnu.org/copyleft/fdl.html). yleft/fdl.html). GNU GNU PhilosophicalPhilosophical Gnu.

Gnu. Image India

Image India (http://members.tripod.com/image_india/).(http://members.tripod.com/image_india/). Shishir ThadaniShishir Thadani. [Ch. 10] Palace Jaali,. [Ch. 10] Palace Jaali, Govind Mandir Palace [Ch. 11] The Banks on the Ganges in Patna [Ch. 12] Spring in Bhimtal; Govind Mandir Palace [Ch. 11] The Banks on the Ganges in Patna [Ch. 12] Spring in Bhimtal; At Monsoon Palace, Deegh, Rajasthan.

At Monsoon Palace, Deegh, Rajasthan. IronOrchid PhotoClipart

IronOrchid PhotoClipart (http://www.ironorchid.com/clipart/).(http://www.ironorchid.com/clipart/). Antiquities Project Antiquities Project . [Ch. 4]. [Ch. 4] Buddha Plate; Country Scene.

Buddha Plate; Country Scene. Library of

Library of CongreCongressss (http://lcweb2.loc.gov).(http://lcweb2.loc.gov). P&P Online CatalogP&P Online Catalog. [Pt. I] Buddha Preaching. [Pt. I] Buddha Preaching LC-USZ62-111688 [Ch. 1] Priest Sitting LC-USZ62-34390; [Ch. 2} Transportation (detail) LC-USZ62-111688 [Ch. 1] Priest Sitting LC-USZ62-34390; [Ch. 2} Transportation (detail) LC-USZ62-35010 [Ch. 3] Buddha Preaching LC-USZ62-111688; Palace in Amber

LC-USZ62-35010 [Ch. 3] Buddha Preaching LC-USZ62-111688; Palace in Amber LC-USZ61-949; Well of Knowledge LC-D426-554 [Ch.5] Children of the Workers of the LC-USZ61-949; Well of Knowledge LC-D426-554 [Ch.5] Children of the Workers of the Firewood Section LC-USW33- 043060-ZC [Ch. 6] Ofﬁcial, India LC-USZ62-91594; Parsee Firewood Section LC-USW33- 043060-ZC [Ch. 6] Ofﬁcial, India LC-USZ62-91594; Parsee Wedding LC-USZ62-91595; Natch Girl Dancing LC-USZ62-35125 [Ch. 7] View of Birdcages Wedding LC-USZ62-91595; Natch Girl Dancing LC-USZ62-35125 [Ch. 7] View of Birdcages

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(detail) LC-USZ62-81246 [Ch. 8] Hyderabad Colonnade LC-D41-149; Bridge over the (detail) LC-USZ62-81246 [Ch. 8] Hyderabad Colonnade LC-D41-149; Bridge over the Rungroo LC-USZ62-76815 [Ch. 9] Small Ganges Boat W7-585; Riverscene W7-589 [Ch. 10] Rungroo LC-USZ62-76815 [Ch. 9] Small Ganges Boat W7-585; Riverscene W7-589 [Ch. 10] Portrait of Hindu Musician (detail) LOT 12735, no. 511 [Ch. 11] Buddha Figure

Portrait of Hindu Musician (detail) LOT 12735, no. 511 [Ch. 11] Buddha Figure LC-USZ62-116439 [Ch. 12] India’s Sacred Lotus LC-USZ62-71354.

LC-USZ62-116439 [Ch. 12] India’s Sacred Lotus LC-USZ62-71354. Metro

Metropolitan Museum of politan Museum of Art Art (http://www(http://www.metmuseum.org/) Standing Buddha, Gupta .metmuseum.org/) Standing Buddha, Gupta periodperiod (ca. 319?500), 5th century, Uttar Pradesh, Mathura, India, Enid A. Haupt Gift.

(ca. 319?500), 5th century, Uttar Pradesh, Mathura, India, Enid A. Haupt Gift. NOAA Photo Library

NOAA Photo Library (http://www.photolib.noaa.gov/).(http://www.photolib.noaa.gov/). Historic C&GS Collection,Historic C&GS Collection,. [Forward]. [Forward] T

Tabulae Rudolphinabulae Rudolphinae : quibus astronomae : quibus astronomicae.icae. .. .. by Johannes Kepler, 1571-1630 [Ch. 9] Eddiesby Johannes Kepler, 1571-1630 [Ch. 9] Eddies (detail) theb2710.

(detail) theb2710. University of Minnesota

University of Minnesota LibrariesLibraries (http://ames.lib.umn.edu/diguide.phtml).(http://ames.lib.umn.edu/diguide.phtml). Underwood and Underwood and Underwood

Underwood . [Ch. 2] Fakirs at Amritsar.. [Ch. 2] Fakirs at Amritsar. World Art Kiosk

World Art Kiosk (http://worldart.sjsu.edu/).(http://worldart.sjsu.edu/). California State UniversityCalifornia State University. [ch.5] Kama: God of . [ch.5] Kama: God of Love, Seattle Museum ©Kathleen Cohen [Ch. 8] Assault of Mara, Guimet Museum, Paris Love, Seattle Museum ©Kathleen Cohen [Ch. 8] Assault of Mara, Guimet Museum, Paris ©Kathleen Cohen.

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O’ReReililly ly & & AsAssosociciatateses, , 19199999. . OnOnliline ne atat ThThe e CaCaththededrral al anand d ththe e BaBazazaar ar (http://www.catb.org/~esr/writings/cathedral-bazaar/).

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Part I.

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Disiscocoveveriring ng ththe e UnUnseseen en (o(or r lelesssser er knknowown) n) HeHeriritatagege, , ImaImage-ge-IndIndia,ia, ©Shishir Thadani

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Chapter

1

The Son of the Brahman

Priest Sitting

Priest Sitting, Library of Congress, Library of Congress

Fr

From the reaom the readinding.g. .. ..

“But where, where was this self, this innermost part, this ultimate part? “But where, where was this self, this innermost part, this ultimate part? It was not ﬂesh and bone, it was neither thought nor consciousness, It was not ﬂesh and bone, it was neither thought nor consciousness, thus the wisest ones taught. So, where, where was it?”

thus the wisest ones taught. So, where, where was it?”

Ideas of Interest from “The Son of the

Brahman”

1. Why did Siddhartha remain standing? Why didn’t he just leave? Did 1. Why did Siddhartha remain standing? Why didn’t he just leave? Did

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Chapter 1. The Son of the Brahman Chapter 1. The Son of the Brahman

Siddhartha’s father allow him to leave because, in a sense, Siddhartha Siddhartha’s father allow him to leave because, in a sense, Siddhartha had “already left”?

had “already left”?

2. What would Siddhartha have done if his father would have said “No” 2. What would Siddhartha have done if his father would have said “No”

to his request? to his request?

3. Why does Siddhartha speak of himself in the third person? 3. Why does Siddhartha speak of himself in the third person?

4. Given that Govinda was Siddhartha’s “lance bearer,” speculate about 4. Given that Govinda was Siddhartha’s “lance bearer,” speculate about

the conditions under which Govinda left home. the conditions under which Govinda left home.

The Reading Selection from “The Son of the

Brahmin”

In the shade of the house, in the sunshine of the riverbank near the boats, In the shade of the house, in the sunshine of the riverbank near the boats, in the shade of the Sal-wood forest, in the shade of the ﬁg tree is where in the shade of the Sal-wood forest, in the shade of the ﬁg tree is where Siddhartha grew up, the handsome son of the

Siddhartha grew up, the handsome son of the BrahmanBrahman, the young falcon,, the young falcon, together with his friend Govinda, son of a

together with his friend Govinda, son of a BrahmanBrahman. The sun tanned his. The sun tanned his light shoulders by the banks of the river when bathing, performing the light shoulders by the banks of the river when bathing, performing the sa-cred ablutions, the sasa-cred offerings. In the mangogrove, shade poured into cred ablutions, the sacred offerings. In the mangogrove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the his black eyes, when playing as a boy, when his mother sang, when the sa-cred offerings were made, when his father, the scholar, taught him, when cred offerings were made, when his father, the scholar, taught him, when the wise men talked. For a long time, Siddhartha had been partaking in the the wise men talked. For a long time, Siddhartha had been partaking in the disc

discussiussions of ons of the wise men, the wise men, practpractisinising g debatdebate e with with GoviGovinda, practisnda, practisinging with Govinda the art of reﬂection, the service of meditation. He already with Govinda the art of reﬂection, the service of meditation. He already knew how to speak the

knew how to speak the OmOmsilently, the word of words, to speak it silentlysilently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while into himself while inhaling, to speak it silently out of himself while ex-haling, with all the concentration of his soul, the forehead surrounded by haling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel

the glow of the clear-thinking spirit. He already knew to feel AtmanAtman in thein the depths of his being, indestructible, one with the universe.

depths of his being, indestructible, one with the universe.

Joy leapt in his father’s heart for his son who was quick to learn, thirsty Joy leapt in his father’s heart for his son who was quick to learn, thirsty for knowledge; he saw him growing up to become a great wise man and for knowledge; he saw him growing up to become a great wise man and priest, a prince among the

priest, a prince among the BrahmansBrahmans..

Bliss leapt in his mother’s breast when she saw him, when she saw him Bliss leapt in his mother’s breast when she saw him, when she saw him walking, when she saw him sit down and get up, Siddhartha, strong, walking, when she saw him sit down and get up, Siddhartha, strong, hand-some, he who was walking on slender legs, greeting her with perfect some, he who was walking on slender legs, greeting her with perfect re-spect.

spect.

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Love touched the hearts of the

Love touched the hearts of the Brahmans’Brahmans’ young daughters when Sid-young daughters when Sid-dhartha walked through the lanes of the town with the luminous forehead, dhartha walked through the lanes of the town with the luminous forehead, with the eye of a king, with his slim hips.

with the eye of a king, with his slim hips. Bu

Butt momorere ththanan alalll ththee otothehersrs hehe wawass lolovveded byby GoGovivindnda,a, hihiss frfrieiendnd,, ththee sosonn of of aa BrahmanBrahman. He loved Siddhartha’s eye and sweet voice, he loved his walk . He loved Siddhartha’s eye and sweet voice, he loved his walk and the perfect decency of his movements, he loved everything Siddhartha and the perfect decency of his movements, he loved everything Siddhartha did and said and what he loved most was his spirit, his transcendent, ﬁery did and said and what he loved most was his spirit, his transcendent, ﬁery thoughts, his ardent will, his high calling. Govinda knew: he would not thoughts, his ardent will, his high calling. Govinda knew: he would not become a common

become a common BrahmanBrahman, not a lazy ofﬁcial in charge of offerings;, not a lazy ofﬁcial in charge of offerings; not a greedy merchant with magic spells; not a vain, vacuous speaker; not not a greedy merchant with magic spells; not a vain, vacuous speaker; not a mean, deceitful priest; and also not a decent, stupid sheep in the herd a mean, deceitful priest; and also not a decent, stupid sheep in the herd of the many. No, and he, Govinda, as well did not want to become one of the many. No, and he, Govinda, as well did not want to become one of those, not one of those tens of thousands of

of those, not one of those tens of thousands of BrahmansBrahmans. He wanted to. He wanted to follow Siddhartha, the beloved, the splendid. And in days to come, when follow Siddhartha, the beloved, the splendid. And in days to come, when Siddhartha would become a god, when he would join the glorious, then Siddhartha would become a god, when he would join the glorious, then Govinda wanted to follow him as his friend, his companion, his servant, Govinda wanted to follow him as his friend, his companion, his servant, his spear-carrier, his

his spear-carrier, his shadowshadow..

Siddhartha was thus loved by everyone. He was a source of joy for Siddhartha was thus loved by everyone. He was a source of joy for every-body, he was a delight for them all.

body, he was a delight for them all. Bu

Butt hehe,, SiSiddddhahartrthaha,, wawass nonott aa sosoururcece ofof jojoyy foforr hihimsmselelf,f, hehe fofounundd nono dedelilighghtt in himself. Walking the rosy paths of the fig tree garden, sitting in the in himself. Walking the rosy paths of the fig tree garden, sitting in the bluish shade of the grove of contemplation, washing his limbs daily in bluish shade of the grove of contemplation, washing his limbs daily in the bath of repentance, sacrificing in the dim shade of the mango forest, the bath of repentance, sacrificing in the dim shade of the mango forest, his gestures of perfect decency, everyone’s love and joy, he still lacked all his gestures of perfect decency, everyone’s love and joy, he still lacked all joy in his heart. Dreams and restless thoughts came into his mind, flowing joy in his heart. Dreams and restless thoughts came into his mind, flowing from the water of the river, sparkling from the stars of the night, melting from the water of the river, sparkling from the stars of the night, melting from the beams of the sun, dreams came to him and a restlessness of the from the beams of the sun, dreams came to him and a restlessness of the soul, fuming from the sacrifices, breathing forth from the verses of the soul, fuming from the sacrifices, breathing forth from the verses of the Rig-Veda

Rig-Veda, being infused into him, drop by drop, from the teachings of the, being infused into him, drop by drop, from the teachings of the old

old BrahmansBrahmans..

Siddhartha had started to nurse discontent in himself, he had started to Siddhartha had started to nurse discontent in himself, he had started to feel that the love of his father and the love of his mother, and also the feel that the love of his father and the love of his mother, and also the love of his friend, Govinda, would not bring him joy for ever and ever, love of his friend, Govinda, would not bring him joy for ever and ever, would not nurse him, feed him, satisfy him. He had started to suspect that would not nurse him, feed him, satisfy him. He had started to suspect that his venerable father and his other teachers, that the wise

his venerable father and his other teachers, that the wise BrahmansBrahmans hadhad already revealed to him the most and best of their wisdom, that they had already revealed to him the most and best of their wisdom, that they had already ﬁlled his expecting vessel with their richness, and the vessel was already ﬁlled his expecting vessel with their richness, and the vessel was not full, the spirit was not content, the soul was not calm, the heart was not full, the spirit was not content, the soul was not calm, the heart was

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not satisfied. The ablutions were good, but they were water, they did not not satisfied. The ablutions were good, but they were water, they did not wash off the sin, they did not heal the spirit’s thirst, they did not relieve the wash off the sin, they did not heal the spirit’s thirst, they did not relieve the fear in his heart. The sacrifices and the invocation of the gods were fear in his heart. The sacrifices and the invocation of the gods were excel-lent—but was that all? Did the sacrifices give a happy fortune? And what lent—but was that all? Did the sacrifices give a happy fortune? And what about the gods? Was it really Prajapati who had created the world? Was it about the gods? Was it really Prajapati who had created the world? Was it not the

not the AtmanAtman, He, the only one, the singular one? Were the gods not cre-, He, the only one, the singular one? Were the gods not cre-ations, created like me and you, subject to time, mortal? Was it therefore ations, created like me and you, subject to time, mortal? Was it therefore good, was it right, was it meaningful and the highest occupation to make good, was it right, was it meaningful and the highest occupation to make offerings to the gods? For whom else were offerings to be made, who else offerings to the gods? For whom else were offerings to be made, who else was to be worshipped but Him, the only one, the

was to be worshipped but Him, the only one, the AtmanAtman? And where was? And where was Atman

Atman to be found, where did He reside, where did his eternal heart beat,to be found, where did He reside, where did his eternal heart beat, where else but in one’s own self, in its innermost part, in its indestructible where else but in one’s own self, in its innermost part, in its indestructible part, which everyone had in himself? But where, where was this self, this part, which everyone had in himself? But where, where was this self, this innermost part, this ultimate part? It was not ﬂesh and bone, it was neither innermost part, this ultimate part? It was not ﬂesh and bone, it was neither thought nor consciousness, thus the wisest ones taught. So, where, where thought nor consciousness, thus the wisest ones taught. So, where, where was it? To reach this place, the self, myself, the

was it? To reach this place, the self, myself, the AtmanAtman, there was another, there was another way, which was worthwhile looking for? Alas, and nobody showed this way, which was worthwhile looking for? Alas, and nobody showed this way

way, nobody knew it, not the , nobody knew it, not the father, and not the teachers and father, and not the teachers and wise men, notwise men, not the holy sacriﬁcial songs! They knew everything, the

the holy sacrificial songs! They knew everything, the BrahmanBrahman and theirand their holy books, they knew everything, they had taken care of everything and holy books, they knew everything, they had taken care of everything and of more than everything, the creation of the world, the origin of speech, of more than everything, the creation of the world, the origin of speech, of food, of inhaling, of exhaling, the arrangement of the senses, the acts of food, of inhaling, of exhaling, the arrangement of the senses, the acts of the gods, they knew infinitely much—but was it valuable to know all of the gods, they knew infinitely much—but was it valuable to know all of this, not knowing that one and only thing, the most important thing, the of this, not knowing that one and only thing, the most important thing, the solely important thing?

solely important thing?

Surely, many verses of the holy books, particularly in the

Surely, many verses of the holy books, particularly in the Upanishades of Upanishades of Samaveda

Samaveda, spoke of this innermost and ultimate thing, wonderful verses., spoke of this innermost and ultimate thing, wonderful verses. “Your soul is the whole world,” was written there, and it was written that “Your soul is the whole world,” was written there, and it was written that man in his sleep, in his deep sleep, would meet with his innermost part man in his sleep, in his deep sleep, would meet with his innermost part and would reside in the

and would reside in the AtmanAtman. Marvellous wisdom was in these verses,. Marvellous wisdom was in these verses, all knowledge of the wisest ones had been collected here in magic words, all knowledge of the wisest ones had been collected here in magic words, pure as honey collected by bees. No, not to be looked down upon was the pure as honey collected by bees. No, not to be looked down upon was the tremendous amount of enlightenment which lay here collected and tremendous amount of enlightenment which lay here collected and pre-served by innumerable generations of wise

served by innumerable generations of wise BrahmanBrahman.—But where were.—But where were the

the BrahmanBrahman, where the priests, where the wise men or penitents, who had, where the priests, where the wise men or penitents, who had succeeded in not just

succeeded in not just knowing this deepest of all knowing this deepest of all knowledge but also to liveknowledge but also to live it? Where was the knowledgeable one who wove his spell to bring his it? Where was the knowledgeable one who wove his spell to bring his fa-miliarity with the

miliarity with the AtmanAtman out of the sleep into the state of being awake, intoout of the sleep into the state of being awake, into the life, into every step of the way, into word and deed? Siddhartha knew the life, into every step of the way, into word and deed? Siddhartha knew

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many venerable

many venerable BrahmansBrahmans, chieﬂy his father, the pure one, the scholar, the, chieﬂy his father, the pure one, the scholar, the most venerable one. His father was to be admired, quiet and noble were most venerable one. His father was to be admired, quiet and noble were his manners, pure his life, wise his words, delicate and noble thoughts his manners, pure his life, wise his words, delicate and noble thoughts lived behind its brow —but even he, who knew so much, did he live in lived behind its brow —but even he, who knew so much, did he live in blissfulness, did he have peace, was he not also just a searching man, a blissfulness, did he have peace, was he not also just a searching man, a thirsty man? Did he not, again and again, have to drink from holy sources, thirsty man? Did he not, again and again, have to drink from holy sources, as a thirsty man, from the offerings, from the books, from the disputes of as a thirsty man, from the offerings, from the books, from the disputes of the

the BrahmanBrahman? Why did he, the irreproachable one, have to wash off sins? Why did he, the irreproachable one, have to wash off sins every day, strive for a cleansing every day, over and over every day? Was every day, strive for a cleansing every day, over and over every day? Was not

not AtmanAtman in him, did not the pristine source spring from his heart? It hadin him, did not the pristine source spring from his heart? It had to be found, the pristine source in one’s own self, it had to be possessed! to be found, the pristine source in one’s own self, it had to be possessed! Everything else was searching, was a detour, was getting lost.

Everything else was searching, was a detour, was getting lost. Thus were Siddhartha’s thoughts, this was his thirst,

Thus were Siddhartha’s thoughts, this was his thirst, this was his suffering.this was his suffering. Of

Ofteten n he he spspokoke e to to hihimsmselelf f frfrom om aa Chandogya-Upanishad Chandogya-Upanishad the the wordwords:s: “Truly, the name of the

“Truly, the name of the BrahmanBrahman isis satyasatya—verily, he who knows such a—verily, he who knows such a thing, will enter the heavenly world every day.” Often, it seemed near, the thing, will enter the heavenly world every day.” Often, it seemed near, the heavenly world, but never he had reached it completely, never he had heavenly world, but never he had reached it completely, never he had quenched the ultimate thirst. And among all the wise and wisest men, he quenched the ultimate thirst. And among all the wise and wisest men, he knew and whose instructions he had received, among all of them there knew and whose instructions he had received, among all of them there was no one, who had reached it completely, the heavenly world, who had was no one, who had reached it completely, the heavenly world, who had quenched it completely, the eternal thirst.

quenched it completely, the eternal thirst.

“Govinda,” Siddhartha spoke to his friend, “Govinda, my dear, come with “Govinda,” Siddhartha spoke to his friend, “Govinda, my dear, come with me under the Banyan tree, let’s practise meditation.”

me under the Banyan tree, let’s practise meditation.” The

They y wenwent t to to the Banyathe Banyan n tretree, e, thethey y sat sat dodown, wn, SidSiddhadharthrtha a rigright ht herhere,e, Govinda twenty paces away. While putting himself down, ready to speak Govinda twenty paces away. While putting himself down, ready to speak the

the OmOm, Siddhartha repeated murmuring the verse:, Siddhartha repeated murmuring the verse:

Om

Om is the bow, the arrow is soul,is the bow, the arrow is soul, The

The BrahmanBrahman is the arrow’s target,is the arrow’s target, That one should incessantly hit. That one should incessantly hit.

After the usual time of the exercise in meditation had passed, Govinda After the usual time of the exercise in meditation had passed, Govinda rose. The evening had

rose. The evening had come, it was come, it was time to perform the time to perform the eveningevening’s ablution.’s ablution. He called Siddhartha’s name. Siddhartha did not answer. Siddhartha sat He called Siddhartha’s name. Siddhartha did not answer. Siddhartha sat there lost in thought, his eyes were rigidly focused towards a very distant there lost in thought, his eyes were rigidly focused towards a very distant target, the tip of his tongue was protruding a little between the teeth, he target, the tip of his tongue was protruding a little between the teeth, he

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seemed not to breathe. Thus sat he, wrapped up in contemplation, thinking seemed not to breathe. Thus sat he, wrapped up in contemplation, thinking Om

Om, his soul sent after the, his soul sent after the BrahmanBrahman as an arrow.as an arrow. Once,

Once, SamanasSamanas had travelled through Siddhartha’s town, ascetics on a pil-had travelled through Siddhartha’s town, ascetics on a pil-grimage, three skinny, withered men, neither old nor young, with dusty grimage, three skinny, withered men, neither old nor young, with dusty and bloody shoulders, almost naked, scorched by the sun, surrounded by and bloody shoulders, almost naked, scorched by the sun, surrounded by loneliness, strangers and enemies to the world, strangers and lank jackals loneliness, strangers and enemies to the world, strangers and lank jackals in the realm of humans. Behind them blew a hot scent of quiet passion, of in the realm of humans. Behind them blew a hot scent of quiet passion, of destructive service, of merciless self-denial.

destructive service, of merciless self-denial. In

In the the eveveniening, ng, aftafter er the the houhour r of of concontemtemplaplatiotion, n, SidSiddhadharthrtha a spospoke ke toto Govinda: “Early tomorrow morning, my friend, Siddhartha will go to the Govinda: “Early tomorrow morning, my friend, Siddhartha will go to the Samanas

Samanas. He will become a. He will become a SamanaSamana.”.”

Govinda turned pale, when he heard these words and read the decision in Govinda turned pale, when he heard these words and read the decision in the motionless face of his friend, unstoppable like the arrow shot from the the motionless face of his friend, unstoppable like the arrow shot from the bow

bow. Soon and . Soon and with the ﬁrst with the ﬁrst glance, Govinda realized: Now it is glance, Govinda realized: Now it is beginning,beginning, now Siddhartha is taking his own way, now his fate is beginning to sprout, now Siddhartha is taking his own way, now his fate is beginning to sprout, and with his, my own. And he turned pale like a dry banana-skin.

and with his, my own. And he turned pale like a dry banana-skin.

“O Siddhartha,” he exclaimed, “will your father permit you to do that?” “O Siddhartha,” he exclaimed, “will your father permit you to do that?” Siddhartha looked over as if he were just waking up. Arrow-fast he read Siddhartha looked over as if he were just waking up. Arrow-fast he read in Govinda´s soul, read the fear, read the submission.

in Govinda´s soul, read the fear, read the submission.

“O Govinda,” he spoke quietly, “let’s not waste words. Tomorrow, at “O Govinda,” he spoke quietly, “let’s not waste words. Tomorrow, at day-break I will begin the life of the

break I will begin the life of the SamanasSamanas. Speak no more of it.”. Speak no more of it.”

Siddhartha entered the chamber, where his father was sitting on a mat of Siddhartha entered the chamber, where his father was sitting on a mat of bast, and stepped behind his father and remained standing there, until his bast, and stepped behind his father and remained standing there, until his father felt that someone was standing behind him. Quoth the

father felt that someone was standing behind him. Quoth the BrahmanBrahman: “Is: “Is that you, Siddhartha? Then say what you came to say.”

that you, Siddhartha? Then say what you came to say.”

Fr

“He had started to suspect that his venerable father and his other “He had started to suspect that his venerable father and his other teach-ers, that the wise

ers, that the wise BrahmansBrahmans had already revealed to him the most andhad already revealed to him the most and best of their wisdom, that they had already filled his expecting best of their wisdom, that they had already filled his expecting ves-sel with their richness, and the vesves-sel was not full, the spirit was not sel with their richness, and the vessel was not full, the spirit was not content, the soul was not calm, the heart was not satisfied. ”

content, the soul was not calm, the heart was not satisﬁed. ”

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Quoth Siddhartha: “With your permission, my father. I came to tell you Quoth Siddhartha: “With your permission, my father. I came to tell you that it is my longing to leave your house tomorrow and go to the ascetics. that it is my longing to leave your house tomorrow and go to the ascetics. My desire is to become a

My desire is to become a SamanaSamana. May my father not oppose this.”. May my father not oppose this.” The

The BrahmanBrahman fell silent, and remained silent for so long that the stars infell silent, and remained silent for so long that the stars in the small window wandered and changed their relative positions, 'ere the the small window wandered and changed their relative positions, 'ere the silence was broken. Silent and motionless stood the son with his arms silence was broken. Silent and motionless stood the son with his arms folded, silent and motionless sat the father on the mat, and the stars traced folded, silent and motionless sat the father on the mat, and the stars traced their paths in the sky. Then spoke the father: “Not proper it is for a

their paths in the sky. Then spoke the father: “Not proper it is for a Brah- Brah-man

man to speak harsh and angry words. But indignation is in my heart. I wishto speak harsh and angry words. But indignation is in my heart. I wish not to hear this request for a second time from your mouth.”

not to hear this request for a second time from your mouth.” Slowly, the

Slowly, the BrahmanBrahman rose; Siddhartha stood silently, his arms folded.rose; Siddhartha stood silently, his arms folded. “What are you waiting for?” asked the father.

“What are you waiting for?” asked the father. Quoth Siddhartha: “You know what.”

Quoth Siddhartha: “You know what.”

Indignant, the father left the chamber; indignant, he went to his bed and Indignant, the father left the chamber; indignant, he went to his bed and lay down.

lay down.

After an hour, since no sleep had come over his eyes, the

After an hour, since no sleep had come over his eyes, the BrahmanBrahman stoodstood up, paced to and fro, and left the house. Through the small window of the up, paced to and fro, and left the house. Through the small window of the chamber he looked back inside, and there he saw Siddhartha standing, his chamber he looked back inside, and there he saw Siddhartha standing, his arms folded, not moving from his spot. Pale shimmered his bright robe. arms folded, not moving from his spot. Pale shimmered his bright robe. With anxiety in his heart, the father returned to his bed.

With anxiety in his heart, the father returned to his bed.

After another hour, since no sleep had come over his eyes, the

After another hour, since no sleep had come over his eyes, the BrahmanBrahman stood up again, paced to and fro, walked out of the house and saw that stood up again, paced to and fro, walked out of the house and saw that the moon had risen. Through the window of the chamber he looked back the moon had risen. Through the window of the chamber he looked back inside; there stood Siddhartha, not moving from his spot, his arms folded, inside; there stood Siddhartha, not moving from his spot, his arms folded, mo

moononlilighghtt rereﬂeﬂectctiningg frfromom hihiss babarere shshinins.s. WWitithh woworrrryy inin hihiss hehearart,t, ththee fafaththerer went back to bed.

went back to bed.

And he came back after an hour, he came back after two hours, looked And he came back after an hour, he came back after two hours, looked through the small window, saw Siddhartha standing, in the moon light, by through the small window, saw Siddhartha standing, in the moon light, by the light of the stars, in the darkness. And he came back hour after hour, the light of the stars, in the darkness. And he came back hour after hour, silently, he looked into the chamber, saw him standing in the same place, silently, he looked into the chamber, saw him standing in the same place, filled his heart with anger, filled his heart with unrest, filled his heart with filled his heart with anger, filled his heart with unrest, filled his heart with anguish, filled it with sadness.

anguish, ﬁlled it with sadness.

And in the night’s last hour, before the day began, he returned, stepped And in the night’s last hour, before the day began, he returned, stepped into the room, saw the young man standing there, who seemed tall and into the room, saw the young man standing there, who seemed tall and like a stranger to him.

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“Siddhartha,” he spoke, “what are you waiting for?” “Siddhartha,” he spoke, “what are you waiting for?” “You know what.”

“You know what.”

“Will you always stand that way and wait, until it’ll becomes morning, “Will you always stand that way and wait, until it’ll becomes morning, noon, and evening?”

noon, and evening?” “I will stand and wait.” “I will stand and wait.”

“You will become tired, Siddhartha.” “You will become tired, Siddhartha.” “I will become tired.”

“I will become tired.”

“You will fall asleep, Siddhartha.” “You will fall asleep, Siddhartha.” “I will not fall asleep.”

“I will not fall asleep.” “You will die, Siddhartha.” “You will die, Siddhartha.” “I will die.”

“I will die.”

“And would you rather die, than obey your father?” “And would you rather die, than obey your father?” “Siddhartha has always obeyed his father.”

“Siddhartha has always obeyed his father.” “So will you abandon your plan?”

“So will you abandon your plan?”

“Siddhartha will do what his father will tell him to do.” “Siddhartha will do what his father will tell him to do.” The ﬁrst light of day shone into the room. The

The first light of day shone into the room. The BrahmanBrahman saw that Sid-saw that Sid-dhartha was trembling softly in his knees. In SidSid-dhartha’s face he saw no dhartha was trembling softly in his knees. In Siddhartha’s face he saw no trembling, his eyes were fixed on a distant spot. Then his father realized trembling, his eyes were fixed on a distant spot. Then his father realized that even now Siddhartha no longer dwelt with him in his home, that he that even now Siddhartha no longer dwelt with him in his home, that he had already left him.

had already left him.

Fr

“It had to be found, the pristine source in one’s own self, it had to be “It had to be found, the pristine source in one’s own self, it had to be possessed! Everything else was searching, was a detour, was getting possessed! Everything else was searching, was a detour, was getting lost.”

lost.”

The Father touched Siddhartha’s shoulder. The Father touched Siddhartha’s shoulder.

“You will,” he spoke, “go into the forest and be a

“You will,” he spoke, “go into the forest and be a SamanaSamana. When you’ll. When you’ll have found blissfulness in the forest, then come back and teach me to be have found blissfulness in the forest, then come back and teach me to be blissful. If you’ll ﬁnd disappointment, then return and let us once again blissful. If you’ll ﬁnd disappointment, then return and let us once again

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make offerings to the gods together. Go now and kiss your mother, tell make offerings to the gods together. Go now and kiss your mother, tell her where you are going to. But for me it is time to go to the river and to her where you are going to. But for me it is time to go to the river and to perform the ﬁrst ablution.”

perform the ﬁrst ablution.” He

He totookok hihiss hahandnd frfromom ththee shshououldlderer ofof hihiss sosonn anandd wewentnt ououtstsidide.e. SiSiddddhahartrthaha wavered to the side, as he tried to walk. He put his limbs back under wavered to the side, as he tried to walk. He put his limbs back under con-trol, bowed to his father, and went to his mother to do as his father had trol, bowed to his father, and went to his mother to do as his father had said.

said.

As he slowly left on stiff legs in the ﬁrst light of day the still quiet town, As he slowly left on stiff legs in the ﬁrst light of day the still quiet town, a shadow rose near the last hut, who had crouched there, and joined the a shadow rose near the last hut, who had crouched there, and joined the pilgrim—Govinda.

pilgrim—Govinda.

“You have come,” said Siddhartha and smiled. “You have come,” said Siddhartha and smiled. “I have come,” said Govinda.

“I have come,” said Govinda.

Banyan Tree Banyan Tree

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Topics Worth Investigating

1. What does it mean to have the goal to recognize

1. What does it mean to have the goal to recognize AtmanAtman??

2. What do you think is this “innermost self”? Morris Berman writes 2. What do you think is this “innermost self”? Morris Berman writes

Central to Jungian psychology is the concept of “individuation,” the Central to Jungian psychology is the concept of “individuation,” the process whereby a person discovers and evolves his Self, as opposed to process whereby a person discovers and evolves his Self, as opposed to hi

hiss eegogo.. ThThee eegoisgois aa persona persona,, aa masmaskk crecreateatedd andand demdemandandeded byby evevererydaydayy social interacti

social interaction, and, on, and, as such, it as such, it constitutconstitutes the center of es the center of our consciousour conscious life, our understanding of ourselves through the eyes of

life, our understanding of ourselves through the eyes of others. The Self,others. The Self, on the other hand, is our true center, our awareness of ourselves without on the other hand, is our true center, our awareness of ourselves without outside interference, and it is developed by bringing the conscious and outside interference, and it is developed by bringing the conscious and unconscious parts of our minds into harmony.

unconscious parts of our minds into harmony.11

Are

Are thethe subsubconconscisciousous oror uncunconsonsciocious us parpartsts ofof ourour minmindd thethe “in“innernermomostst self”? Or are the habits which make up our character or our essence, self”? Or are the habits which make up our character or our essence, the “innermost self”?

the “innermost self”?

3.

3. SinSince ce SidSiddhadharthrtha a seeseemed med to to hahave ve eveveryerythithing ng goigoing ng for for himhim, , whywhy would he be so discontent? Is he simply seeking the independence would he be so discontent? Is he simply seeking the independence of

of adadululththooood? d? WWouould ld it it be be fofor r SiSiddddhahartrthaha, , as as EmEmerersoson n wrwrititeses,, “Discontent is the want of self-reliance; it is inﬁrmity of the will”? “Discontent is the want of self-reliance; it is inﬁrmity of the will”?22

1.

1. MoMorrirris s BerBermaman.n. The Reenchantment of the World The Reenchantment of the World . Ithaca, N.Y.: Cornell Univer-. Ithaca, N.Y.: Cornell Univer-sity Press, 1981.

sity Press, 1981. 2.

2. RalRalph ph WWalaldo do EmEmerserson. on. “Se“Self-lf-RelRelianiance” ce” inin EssEssaysays: : FFirsirst t SerSeriesies. . BosBostonton:: Houghton, Mifﬂin & Co., 1942.

Houghton, Mifﬂin & Co., 1942.

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Chapter

2

With the Samanas

Two Figures

Two Figures, Library of Congress, Library of Congress

Fr

“A goal stood before Siddhartha, a single goal: to become empty, “A goal stood before Siddhartha, a single goal: to become empty, empty of thirst, empty of wishing, empty of dreams, empty of joy and empty of thirst, empty of wishing, empty of dreams, empty of joy and sorrow.”

sorrow.”

Idea

Ideas

s of Interest from “With the

of Interest from “With the

Samanas

_”

1. Siddhartha’s goal is to conquer the self. Explain what this means. 1. Siddhartha’s goal is to conquer the self. Explain what this means.

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Chapter 2. With the Samanas Chapter 2. With the Samanas

2.

2. WhWhat at do do yoyou u ththinink k is is ththe e rereasason on fofor r ththe e atattetempmpt t to to cacaptpturure e ththee archetypes of life itself in meditation?

archetypes of life itself in meditation?

3. Explain Siddhartha’s discovery that there are many ways to lose self. 3. Explain Siddhartha’s discovery that there are many ways to lose self.

Why are they all tricks? Why are they all tricks?

4. Why is Siddhartha unimpressed with the magic arts? 4. Why is Siddhartha unimpressed with the magic arts?

The Reading Selection from “With the

Samanas

_”

In the evening of this day they caught up with the ascetics, the skinny In the evening of this day they caught up with the ascetics, the skinny Samanas

Samanas, and offered them their companionship and—obedience. They, and offered them their companionship and—obedience. They were accepted.

were accepted.

Siddhartha gave his garments to a poor Brahman in the street. He wore Siddhartha gave his garments to a poor Brahman in the street. He wore nothing more than the loincloth and the earth-coloured, unsown cloak. He nothing more than the loincloth and the earth-coloured, unsown cloak. He ate only once a day, and never something cooked. He fasted for fifteen ate only once a day, and never something cooked. He fasted for fifteen days. He fasted for twenty-eight days. The flesh waned from his thighs days. He fasted for twenty-eight days. The flesh waned from his thighs and cheeks. Feverish dreams flickered from his enlarged eyes, long nails and cheeks. Feverish dreams flickered from his enlarged eyes, long nails grew slowly on his parched fingers and a dry, shaggy beard grew on his grew slowly on his parched fingers and a dry, shaggy beard grew on his chin. His glance turned to icy when he encountered women; his mouth chin. His glance turned to icy when he encountered women; his mouth twitched with contempt, when he walked through a city of nicely dressed twitched with contempt, when he walked through a city of nicely dressed people. He saw merchants trading, princes hunting, mourners wailing for people. He saw merchants trading, princes hunting, mourners wailing for their dead, whores offering themselves, physicians trying to help the sick, their dead, whores offering themselves, physicians trying to help the sick, priests determining the most suitable day for seeding, lovers loving, priests determining the most suitable day for seeding, lovers loving, moth-ers nursing their children—and all of this was not worthy of one look from ers nursing their children—and all of this was not worthy of one look from hi

hiss eyeye,e, itit alalll lilieded,, itit alalll ststanank,k, itit alalll ststanankk ofof lilieses,, itit alalll prpretetenendededd toto bebe memean an--ingful and joyful and beautiful, and it all was just concealed putrefaction. ingful and joyful and beautiful, and it all was just concealed putrefaction. The world tasted bitter. Life was torture.

The world tasted bitter. Life was torture.

A goal stood before Siddhartha, a single goal: to become empty, empty A goal stood before Siddhartha, a single goal: to become empty, empty of thirst, empty of wishing, empty of dreams, empty of joy and sorrow. of thirst, empty of wishing, empty of dreams, empty of joy and sorrow. Dead to himself, not to be a self any more, to find tranquility with an Dead to himself, not to be a self any more, to find tranquility with an emptied heard, to be open to miracles in unselfish thoughts, that was his emptied heard, to be open to miracles in unselfish thoughts, that was his goal. Once all of my self was overcome and had died, once every desire goal. Once all of my self was overcome and had died, once every desire and every urge was silent in the heart, then the ultimate part of me had to and every urge was silent in the heart, then the ultimate part of me had to awake, the innermost of my being, which is no longer my self, the great awake, the innermost of my being, which is no longer my self, the great secret.

secret.

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Silently, Siddhartha exposed himself to burning rays of the sun directly Silently, Siddhartha exposed himself to burning rays of the sun directly above, glowing with pain, glowing with thirst, and stood there, until he above, glowing with pain, glowing with thirst, and stood there, until he neither felt any pain nor thirst any more. Silently, he stood there in the neither felt any pain nor thirst any more. Silently, he stood there in the rainy season, from his hair the water was dripping over freezing shoulders, rainy season, from his hair the water was dripping over freezing shoulders, over freezing hips and legs, and the penitent stood there, until he could not over freezing hips and legs, and the penitent stood there, until he could not fe

feelel ththee cocoldld inin hihiss shshououldldererss anandd lelegsgs ananyy momorere,, ununtitill ththeyey wewerere sisilelentnt,, ununtitill they were quiet. Silently, he cowered in the thorny bushes, blood dripped they were quiet. Silently, he cowered in the thorny bushes, blood dripped from the burning skin, from festering wounds dripped pus, and Siddhartha from the burning skin, from festering wounds dripped pus, and Siddhartha stayed rigidly, stayed motionless, until no blood ﬂowed any more, until stayed rigidly, stayed motionless, until no blood ﬂowed any more, until nothing stung any more, until nothing burned any more.

nothing stung any more, until nothing burned any more.

Hermit at Gem Lake

Hermit at Gem Lake, University of Minnesota Libraries, University of Minnesota Libraries

Siddhartha sat upright and learned to breathe sparingly, learned to get Siddhartha sat upright and learned to breathe sparingly, learned to get along with only few breathes, learned to stop breathing. He learned, along with only few breathes, learned to stop breathing. He learned, be-ginning with the breath, to calm the beat of his heart, leaned to reduce the ginning with the breath, to calm the beat of his heart, leaned to reduce the beats of his heart, until they were only a few and almost none.

beats of his heart, until they were only a few and almost none. Instructed by the oldest of the

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practised meditation, according to a new

practised meditation, according to a new SamanaSamana rules. A heron flew overrules. A heron flew over the bamboo forest—and Siddhartha accepted the heron into his soul, flew the bamboo forest—and Siddhartha accepted the heron into his soul, flew over forest and mountains, was a heron, ate fish, felt the pangs of a heron’s over forest and mountains, was a heron, ate fish, felt the pangs of a heron’s hunger, spoke the heron’s croak, died a heron’s death. A dead jackal was hunger, spoke the heron’s croak, died a heron’s death. A dead jackal was lying on the sandy bank, and Siddhartha’s soul slipped inside the body, lying on the sandy bank, and Siddhartha’s soul slipped inside the body, was the dead jackal, lay on the banks, got bloated, stank, decayed, was was the dead jackal, lay on the banks, got bloated, stank, decayed, was dismembered by hyaenas, was skinned by vultures, turned into a dismembered by hyaenas, was skinned by vultures, turned into a skele-ton, turned to dust, was blown across the fields. And Siddhartha’s soul ton, turned to dust, was blown across the fields. And Siddhartha’s soul returned, had died, had decayed, was scattered as dust, had tasted the returned, had died, had decayed, was scattered as dust, had tasted the gloomy intoxication of the cycle, awaited in new thirst like a hunter in the gloomy intoxication of the cycle, awaited in new thirst like a hunter in the gap, where he could escape from the cycle, where the end of the causes, gap, where he could escape from the cycle, where the end of the causes, where an eternity without suffering began. He killed his senses, he killed where an eternity without suffering began. He killed his senses, he killed his memory, he slipped out of his self into thousands of other forms, was his memory, he slipped out of his self into thousands of other forms, was an animal, was carrion, was stone, was wood, was water, and awoke an animal, was carrion, was stone, was wood, was water, and awoke ev-ery time to find his old self again, sun shone or moon, was his self again, ery time to find his old self again, sun shone or moon, was his self again, turned round in the cycle, felt thirst, overcame the thirst, felt new thirst. turned round in the cycle, felt thirst, overcame the thirst, felt new thirst. Siddhartha learned a lot when he was with the

Siddhartha learned a lot when he was with the SamanasSamanas, many ways lead-, many ways lead-ing away from the self he learned to go. He went the way of self-denial by ing away from the self he learned to go. He went the way of self-denial by means of pain,

means of pain, through voluntarily suffering and overcoming pain, hunger,through voluntarily suffering and overcoming pain, hunger, thirst, tiredness. He went the way of self-denial by means of meditation, thirst, tiredness. He went the way of self-denial by means of meditation, through imagining the mind to be void of all conceptions. These and other through imagining the mind to be void of all conceptions. These and other ways he learned to go, a thousand times he left his self, for hours and days ways he learned to go, a thousand times he left his self, for hours and days he remained in the non-self. But though the ways led away from the self, he remained in the non-self. But though the ways led away from the self, their end nevertheless always led back to the self. Though Siddhartha ﬂed their end nevertheless always led back to the self. Though Siddhartha ﬂed from the self a

from the self a thousand times, stayed in nothingness, stayed in the thousand times, stayed in nothingness, stayed in the animal,animal, in the stone, the return was inevitable, inescapable was the hour, when he in the stone, the return was inevitable, inescapable was the hour, when he found himself back in the sunshine or in the moonlight, in the shade or found himself back in the sunshine or in the moonlight, in the shade or in the rain, and was once again his self and Siddhartha, and again felt the in the rain, and was once again his self and Siddhartha, and again felt the agony of the cycle which had been forced upon him.

agony of the cycle which had been forced upon him.

By his side lived Govinda, his shadow, walked the same paths, undertook By his side lived Govinda, his shadow, walked the same paths, undertook the same efforts. They rarely spoke to one another, than the service and the same efforts. They rarely spoke to one another, than the service and the exercises required. Occasionally the two of them went through the the exercises required. Occasionally the two of them went through the villages, to beg for food for themselves and their teachers.

villages, to beg for food for themselves and their teachers.

“How do you think, Govinda,” Siddhartha spoke one day while begging “How do you think, Govinda,” Siddhartha spoke one day while begging this way, “how do you think did we progress? Did we reach any goals?” this way, “how do you think did we progress? Did we reach any goals?” Govinda answered: “We have learned, and we’ll continue learning. You’ll Govinda answered: “We have learned, and we’ll continue learning. You’ll be a great

be a great SamanaSamana, Siddhartha. Quickly, you’ve learned every exercise,, Siddhartha. Quickly, you’ve learned every exercise, often the old

often the old SamanasSamanas have admired you. One day, you’ll be a holy man,have admired you. One day, you’ll be a holy man,

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oh Siddhartha.” oh Siddhartha.”

Quoth Siddhartha: “I can’t help but feel that it is not like this, my friend. Quoth Siddhartha: “I can’t help but feel that it is not like this, my friend. What I’ve learned, being among the

What I’ve learned, being among the SamanasSamanas, up to this day, this, oh, up to this day, this, oh Govinda, I could have learned more quickly and by simpler means. In Govinda, I could have learned more quickly and by simpler means. In every tavern of that part of a town where the whorehouses are, my friend, every tavern of that part of a town where the whorehouses are, my friend, among carters and gamblers I could have learned it.”

among carters and gamblers I could have learned it.”

Fr

“But though the ways led away from the self, their end nevertheless “But though the ways led away from the self, their end nevertheless always led back to the self. ”

always led back to the self. ”

Quo

Quoth th GoGovinvinda: da: “Si“Siddhddhartartha ha is is putputtinting g me me on. on. HoHow w coucould ld you you hahaveve learned meditation, holding your breath, insensitivity against hunger and learned meditation, holding your breath, insensitivity against hunger and pain there among these wretched people?”

pain there among these wretched people?”

And Siddhartha said quietly, as if he was talking to himself: “What is And Siddhartha said quietly, as if he was talking to himself: “What is meditation? What is leaving one’s body? What is fasting? What is holding meditation? What is leaving one’s body? What is fasting? What is holding one’s breath? It is fleeing from the self, it is a short escape of the agony one’s breath? It is fleeing from the self, it is a short escape of the agony of being a self, it is a short numbing of the senses against the pain and the of being a self, it is a short numbing of the senses against the pain and the pointlessness of life. The same escape, the same short numbing is what pointlessness of life. The same escape, the same short numbing is what the driver of an ox-cart finds in the inn, drinking a few bowls of rice-wine the driver of an ox-cart finds in the inn, drinking a few bowls of rice-wine or fermented coconut-milk. Then he won’t feel his self any more, then he or fermented coconut-milk. Then he won’t feel his self any more, then he won’t feel the pains of life any more, then he finds a short numbing of the won’t feel the pains of life any more, then he finds a short numbing of the senses. When he falls asleep over his bowl of rice-wine, he’ll find the same senses. When he falls asleep over his bowl of rice-wine, he’ll find the same what Siddhartha and Govinda find when they escape their bodies through what Siddhartha and Govinda find when they escape their bodies through long exercises, staying in the non-self. This is how it is, oh Govinda.” long exercises, staying in the non-self. This is how it is, oh Govinda.” Quoth Govinda: “You say so, oh friend, and yet you know that Siddhartha Quoth Govinda: “You say so, oh friend, and yet you know that Siddhartha is no driver of an ox-cart and a

is no driver of an ox-cart and a SamanaSamana is no drunkard. It’s true thatis no drunkard. It’s true that a drinker numbs his senses, it’s true that he briefly escapes and rests, a drinker numbs his senses, it’s true that he briefly escapes and rests, but he’ll return from the delusion, finds everything to be unchanged, has but he’ll return from the delusion, finds everything to be unchanged, has not become wiser, has gathered no enlightenment,—has not risen several not become wiser, has gathered no enlightenment,—has not risen several steps.”

steps.”

And Siddhartha spoke with a smile: “I do not know, I’ve never been a And Siddhartha spoke with a smile: “I do not know, I’ve never been a drunkard. But that I, Siddhartha, ﬁnd only a short numbing of the senses drunkard. But that I, Siddhartha, ﬁnd only a short numbing of the senses in my exercises and meditations and that I am just as far removed from in my exercises and meditations and that I am just as far removed from

Siddhartha

Hermann Hesse’s

Hermann Hesse’s

Siddhartha

Siddhartha

An Open Source Reader

An Open Source Reader

Edited by

Edited by

Lee Archie

Lee Archie

Jeffrey Baggett

Jeffrey Baggett

Bill Poston

Bill Poston

John G. Archie

John G. Archie

Table of Contents

Table of Contents

Forward

Forward

Why Open Source?

Why Open Source?

Part I.

Part I.

Chapter

Chapter

1

1

The Son of the Brahman

The Son of the Brahman

Ideas of Interest from “The Son of the

Ideas of Interest from “The Son of the

Brahman”

Brahman”

The Reading Selection from “The Son of the

The Reading Selection from “The Son of the

Brahmin”

Brahmin”

Topics Worth Investigating

Topics Worth Investigating

Chapter

Chapter

2

2

With the Samanas

With the Samanas

Idea

Ideas

s of Interest from “With the

of Interest from “With the

Samanas

Samanas

”

”

The Reading Selection from “With the

The Reading Selection from “With the

Samanas

Samanas

”

”

_”

_”

_”

_”