Siddhartha

By Hermann Hessee

Highlights:

- But where were the Brahmans, where the priests, where the wise men or penitents, who had succeeded in not just knowing this deepest of all knowledge but also to live it? Where was the knowledgeable one who wove his spell to bring his familiarity with the Atman out of the sleep into the state of being awake, into the life, into every step of the way, into word and deed?

- Was not Atman in 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! Everything else was searching, was a detour, was getting lost.

- There is nothing to opinions, they may be beautiful or ugly, smart or foolish, everyone can support them or discard them.

- Slowly walking along, Siddhartha pondered. He realized that he was no youth any more, but had turned into a man. He realized that one thing had left him, as a snake is left by its old skin, that one thing no longer existed in him, which had accompanied him throughout his youth and used to be a part of him: the wish to have teachers and to listen to teachings. He had also left the last teacher who had appeared on his path, even him, the highest and wisest teacher, the most holy one, Buddha, he had left him, had to part with him, was not able to accept his teachings.

- “But what is this, what you have sought to learn from teachings and from teachers, and what they, who have taught you much, were still unable to teach you?” And he found: “It was the self, the purpose and essence of which I sought to learn. It was the self, I wanted to free myself from, which I sought to overcome. But I was not able to overcome it, could only deceive it, could only flee from it, only hide from it. Truly, no thing in this world has kept my thoughts thus busy, as this my very own self, this mystery of me being alive, of me being one and being separated and isolated from all others, of me being Siddhartha! And there is no thing in this world I know less about than about me, about Siddhartha!”

- I was afraid of myself, I was fleeing from myself! I searched Atman, I searched Brahman, I was willing to to dissect my self and peel off all of its layers, to find the core of all peels in its unknown interior, the Atman, life, the divine part, the ultimate part. But I have lost myself in the process.

- No longer, I want to begin my thoughts and my life with Atman and with the suffering of the world. I do not want to kill and dissect myself any longer, to find a secret behind the ruins. Neither Yoga-Veda shall teach me any more, nor Atharva-Veda, nor the ascetics, nor any kind of teachings. I want to learn from myself, want to be my student, want to get to know myself, the secret of Siddhartha

- Note: Self-Directed Learning in Eastern Philosophy: Self-directed learning, a concept emphasized in Eastern philosophy, encourages individuals to take initiative in their educational journeys. This approach is often found in traditions such as Buddhism and Confucianism, where personal reflection and self-cultivation are seen as essential for growth and understanding. By fostering a sense of autonomy and responsibility, self-directed learning empowers individuals to explore their own interests and develop wisdom through lived experiences.

- But now, his liberated eyes stayed on this side, he saw and became aware of the visible, sought to be at home in this world, did not search for the true essence, did not aim at a world beyond.

- Beautiful was this world, looking at it thus, without searching, thus simply, thus childlike.

- All of this had always existed, and he had not seen it; he had not been with it. Now he was with it, he was part of it.

- He had been captured by the world, by lust, covetousness, sloth, and finally also by that vice which he had used to despise and mock the most as the most foolish one of all vices: greed. Property, possessions, and riches also had finally captured him; they were no longer a game and trifles to him, had become a shackle and a burden

- He was a feared gambler, few dared to take him on, so high and audacious were his stakes. He played the game due to a pain of his heart, losing and wasting his wretched money in the game brought him an angry joy, in no other way he could demonstrate his disdain for wealth, the merchants’ false god, more clearly and more mockingly. Thus he gambled with high stakes and mercilessly, hating himself, mocking himself, won thousands, threw away thousands, lost money, lost jewelry, lost a house in the country, won again, lost again. That fear, that terrible and petrifying fear, which he felt while he was rolling the dice, while he was worried about losing high stakes, that fear he loved and sought to always renew it, always increase it, always get it to a slightly higher level, for in this feeling alone he still felt something like happiness, something like an intoxication, something like an elevated form of life in the midst of his saturated, lukewarm, dull life.

- Tiredness was written on Kamala’s beautiful face, tiredness from walking a long path, which has no happy destination, tiredness and the beginning of withering, and concealed, still unsaid, perhaps not even conscious anxiety: fear of old age, fear of the autumn, fear of having to die. With a sigh, he had bid his farewell to her, the soul full of reluctance, and full of concealed anxiety.

- But now, today, you’ve met a pilgrim just like this, wearing such shoes, such a garment. Remember, my dear: Not eternal is the world of appearances, not eternal, anything but eternal are our garments and the style of our hair, and our hair and bodies themselves. I’m wearing a rich man’s clothes, you’ve seen this quite right. I’m wearing them, because I have been a rich man, and I’m wearing my hair like the worldly and lustful people, for I have been one of them.”

- Wondrous indeed was my life, so he thought, wondrous detours it has taken.

- Full of arrogance, he had been, always the smartest, always working the most, always one step ahead of all others, always the knowing and spiritual one, always the priest or wise one. Into being a priest, into this arrogance, into this spirituality, his self had retreated, there it sat firmly and grew, while he thought he would kill it by fasting and penance. Now he saw it and saw that the secret voice had been right, that no teacher would ever have been able to bring about his salvation.

- He saw: this water ran and ran, incessantly it ran, and was nevertheless always there, was always at all times the same and yet new in every moment!

- I have transported many, thousands; and to all of them, my river has been nothing but an obstacle on their travels. They travelled to seek money and business, and for weddings, and on pilgrimages, and the river was obstructing their path, and the ferryman’s job was to get them quickly across that obstacle. But for some among thousands, a few, four or five, the river has stopped being an obstacle, they have heard its voice, they have listened to it, and the river has become sacred to them, as it has become sacred to me.

- “It is this what you mean, isn’t it: that the river is everywhere at once, at the source and at the mouth, at the waterfall, at the ferry, at the rapids, in the sea, in the mountains, everywhere at once, and that there is only the present time for it, not the shadow of the past, not the shadow of the future?”

- He’s doing what you’ve failed to do yourself. He’s taking care of himself, he’s taking his course.

- In all other respects, the worldly people were of equal rank to the wise men, were often far superior to them, just as animals too can, afer all, in some moments, seem to be superior to humans in their tough, unrelenting performance of what is necessary.

- Slowly blossomed, slowly ripened in Siddhartha the realisation, the knowledge, what wisdom actually was, what the goal of his long search was. It was nothing but a readiness of the soul, an ability, a secret art, to think every moment, while living his life, the thought of oneness, to be able to feel and inhale the oneness.

- He was now nothing but a listener, completely concentrated on listening, completely empty, he felt, that he had now finished learning to listen. Often before, he had heard all this, these many voices in the river, today it sounded new. Already, he could no longer tell the many voices apart, not the happy ones from the weeping ones, not the ones of children from those of men, they all belonged together, the lamentation of yearning and the laughter of the knowledgeable one, the scream of rage and the moaning of the dying ones, everything was one, everything was intertwined and connected, entangled a thousand times. And everything together, all voices, all goals, all yearning, all suffering, all pleasure, all that was good and evil, all of this together was the world. All of it together was the flow of events, was the music of life. And when Siddhartha was listening attentively to this river, this song of a thousand voices, when he neither listened to the suffering nor the laughter, when he did not tie his soul to any particular voice and submerged his self into it, but when he heard them all, perceived the whole, the oneness, then the great song of the thousand voices consisted of a single word, which was Om: the perfection.

- “What should I possibly have to tell you, oh venerable one? Perhaps that you’re searching far too much? That in all that searching, you don’t find the time for finding?”

- “When someone is searching,” said Siddhartha, “then it might easily happen that the only thing his eyes still see is that what he searches for, that he is unable to find anything, to let anything enter his mind, because he always thinks of nothing but the object of his search, because he has a goal, because he is obsessed by the goal. Searching means: having a goal. But finding means: being free, being open, having no goal. You, oh venerable one, are perhaps indeed a searcher, because, striving for your goal, there are many things you don’t see, which are directly in front of your eyes.”

- Wisdom which a wise man tries to pass on to someone always sounds like foolishness.

- Knowledge can be conveyed, but not wisdom. It can be found, it can be lived, it is possible to be carried by it, miracles can be performed with it, but it cannot be expressed in words and taught.

- The sinner is not on his way to become a Buddha, he is not in the process of developing, though our capacity for thinking does not know how else to picture these things. No, within the sinner is now and today already the future Buddha, his future is already all there, you have to worship in him, in you, in everyone the Buddha which is coming into being, the possible, the hidden Buddha.

- Note: The Concept of "Hidden Buddha" in Everyday Individuals: The "Hidden Buddha" refers to the idea that every person possesses an innate potential for enlightenment and wisdom, much like the Buddha himself. This concept encourages individuals to recognize and cultivate their inner qualities, suggesting that true understanding and compassion can emerge from within. By fostering self-awareness and mindfulness, people can uncover their "Hidden Buddha," leading to personal growth and a more harmonious existence.

- In deep meditation, there is the possibility to put time out of existence, to see all life which was, is, and will be as if it was simultaneous, and there everything is good, everything is perfect, everything is Brahman. Therefore, I see whatever exists as good, death is to me like life, sin like holiness, wisdom like foolishness, everything has to be as it is, everything only requires my consent, only my willingness, my loving agreement, to be good for me, to do nothing but work for my benefit, to be unable to ever harm me. I have experienced on my body and on my soul that I needed sin very much, I needed lust, the desire for possessions, vanity, and needed the most shameful despair, in order to learn how to give up all resistance, in order to learn how to love the world, in order to stop comparing it to some world I wished, I imagined, some kind of perfection I had made up, but to leave it as it is and to love it and to enjoy being a part of it.

- Note: The Role of Sin and Despair in Spiritual Growth: Sin and despair can serve as important catalysts for spiritual growth by prompting individuals to reflect on their values and beliefs. When faced with feelings of guilt or hopelessness, people often seek deeper meaning and connection, leading to personal transformation and a stronger faith. Ultimately, overcoming these challenges can foster resilience and a greater understanding of oneself and one's relationship with the divine.

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When I meditate deeply, I can forget about time and see everything—past, present, and future—all at once. In that moment, everything feels good and perfect, and I understand that everything is connected to a higher truth (Brahman). Because of this, I see everything as good, so death feels like life, bad things seem like good things, and what seems wise can also seem foolish. Everything just is how it is, and all I need to do is accept it and agree to see it as good for me. I believe that everything in my life is there to help me, and nothing can truly hurt me.

I have learned from my own experiences that I needed to go through struggles like making mistakes, wanting things too much, feeling proud, and even feeling really sad. These experiences taught me to stop fighting against life, to learn how to love the world as it is, and to stop wishing for a perfect world that doesn’t exist. Instead, I can appreciate life and enjoy being a part of it.