1. “The Trick of It Is: Don’t Be Afraid Anymore”: Reflections on Siddhartha Feraco Search for Human Potential 22 October 2014

2. “By the River” opens with Siddhartha in turmoil, heading back in the direction of the river – essentially doubling back on himself, cycle-wise. “By the River” opens with Siddhartha in turmoil, heading back in the direction of the river – essentially doubling back on himself, cycle-wise. A quick review of the book’s geography is in order here. A quick review of the book’s geography is in order here. There are forests on both sides of the river. There are forests on both sides of the river. Siddhartha comes out of one (where his village is located), crosses the river, and moves through the other into the town. Siddhartha comes out of one (where his village is located), crosses the river, and moves through the other into the town. Now he’s back in the woods, which (although they also represent other things here) are an archetypal symbol of loss and confusion. Now he’s back in the woods, which (although they also represent other things here) are an archetypal symbol of loss and confusion.

3. Siddhartha spends the first couple of pages praying for, wishing for, craving his own death. Siddhartha spends the first couple of pages praying for, wishing for, craving his own death. But such a desire is silly; what’s he running from that death will solve? But such a desire is silly; what’s he running from that death will solve? Moreover, what’s he running from that living can’t? Moreover, what’s he running from that living can’t? There’s no plan here – he’s a 1- year-old running for the front door on impulse. There’s no plan here – he’s a 1- year-old running for the front door on impulse.

4. He’s about to throw himself in the river when he hears the sound of Om – the reverberation of the connection between all living things – humming in his soul and the river, and he stops himself. He’s about to throw himself in the river when he hears the sound of Om – the reverberation of the connection between all living things – humming in his soul and the river, and he stops himself. Instead, he plunges into a deep sleep, and when he awakens, the first sound he hears is the water of the river. Instead, he plunges into a deep sleep, and when he awakens, the first sound he hears is the water of the river. That combination – the river and Om – will prove to be extremely important later, especially in Chapter 11. That combination – the river and Om – will prove to be extremely important later, especially in Chapter 11.

5. Siddhartha felt as though a decade had passed when he awakens; it doesn’t quite make up for the two decades he lost, but it’s a good starting point. Siddhartha felt as though a decade had passed when he awakens; it doesn’t quite make up for the two decades he lost, but it’s a good starting point. Hesse slyly says “he had not slept like that for a long time,” hearkening back to his original awakening in the fourth chapter. Hesse slyly says “he had not slept like that for a long time,” hearkening back to his original awakening in the fourth chapter. We’re now in Chapter 8, and the cycle’s spun ‘round again. We’re now in Chapter 8, and the cycle’s spun ‘round again.

6. “On awakening, he looked at the world like a new man…Never had a sleep so refreshed him, so renewed him, so rejuvenated him! Perhaps he had really died, perhaps he had been drowned and was reborn in another form. No, he recognized himself, he recognized the hands and feet, the place where he lay and the Self in his breast. Siddhartha, self-willed, individualistic. But this Siddhartha was somehow changed, renewed.” “On awakening, he looked at the world like a new man…Never had a sleep so refreshed him, so renewed him, so rejuvenated him! Perhaps he had really died, perhaps he had been drowned and was reborn in another form. No, he recognized himself, he recognized the hands and feet, the place where he lay and the Self in his breast. Siddhartha, self-willed, individualistic. But this Siddhartha was somehow changed, renewed.” We’re into the fourth “shell” now. We’re into the fourth “shell” now.

7. Gradually, Siddhartha realizes that someone’s watching him: Govinda, his long-lost childhood companion. Gradually, Siddhartha realizes that someone’s watching him: Govinda, his long-lost childhood companion. As we’ve mentioned before, Govinda’s a midwife here. As we’ve mentioned before, Govinda’s a midwife here. He helps Siddhartha emerge from one shell and come out on the other side. He helps Siddhartha emerge from one shell and come out on the other side. When there’s a beginning, Govinda’s there: he’s there for the beginning of each Shell (in the forest, with the Samanas, in Gotama’s grove, here, and at the end). When there’s a beginning, Govinda’s there: he’s there for the beginning of each Shell (in the forest, with the Samanas, in Gotama’s grove, here, and at the end). It’s just another way for the book to reinforce the cycle motif. It’s just another way for the book to reinforce the cycle motif.

8. For the first time in a long time, Siddhartha doesn’t feel nauseated – the book’s favorite signal of inner turmoil, with one’s system rebelling from the inside out. For the first time in a long time, Siddhartha doesn’t feel nauseated – the book’s favorite signal of inner turmoil, with one’s system rebelling from the inside out. He realizes that he’s lost the ability to think, wait, and fast – everything that once made him proud as a younger man – without even realizing it. He realizes that he’s lost the ability to think, wait, and fast – everything that once made him proud as a younger man – without even realizing it. Once again: Kirkegaard… Once again: Kirkegaard…

9. And yet he stands again as he did at the end of Chapter 4, after leaving Gotama, the Samanas, and his village behind: free of attachments, free of possessions, free of everything. And yet he stands again as he did at the end of Chapter 4, after leaving Gotama, the Samanas, and his village behind: free of attachments, free of possessions, free of everything. Page 78 is too long to jam into a single slide, but the whole page is essentially quotable; it’s a very cogent summary of everything that’s gone before. Page 78 is too long to jam into a single slide, but the whole page is essentially quotable; it’s a very cogent summary of everything that’s gone before. And it poses a fantastic question: If you’ve lost everything that’s come before, if you have to rebuild an entire existence…where do you begin? And it poses a fantastic question: If you’ve lost everything that’s come before, if you have to rebuild an entire existence…where do you begin?

10. In “The Ferryman,” Siddhartha’s back at the same river, looking for the same man – restarting the cycle that he messed up the first time. In “The Ferryman,” Siddhartha’s back at the same river, looking for the same man – restarting the cycle that he messed up the first time. The River as Exhibit A for the Three Universal Truths: “But today he only saw one of the river’s secrets, one that gripped his soul. He saw that the water continually flowed and flowed and yet it was always there; it was always the same and yet every moment it was new. Who could understand [or] conceive of this? He did not understand it; he was only aware of a dim suspicion, a faint memory, divine voices” (83) The River as Exhibit A for the Three Universal Truths: “But today he only saw one of the river’s secrets, one that gripped his soul. He saw that the water continually flowed and flowed and yet it was always there; it was always the same and yet every moment it was new. Who could understand [or] conceive of this? He did not understand it; he was only aware of a dim suspicion, a faint memory, divine voices” (83) Anicca and anatta: non-self, capacity for reinvention, responsiveness to what’s around it, etc. Anicca and anatta: non-self, capacity for reinvention, responsiveness to what’s around it, etc.

11. Clothing plays an important role in indicating Siddhartha’s stages of identity. Clothing plays an important role in indicating Siddhartha’s stages of identity. Siddhartha has decent clothes in the village, trades them in for a loincloth as a Samana, gets some nice clothes in the town, etc. Siddhartha has decent clothes in the village, trades them in for a loincloth as a Samana, gets some nice clothes in the town, etc. “Oh, you would soon lose your taste for [ferryman’s work]. It is not for people in fine clothes,” [Vasudeva replied]. Siddhartha laughed. “I have already been judged by my clothes today and regarded with suspicion. Will you accept these clothes from me, which I find a nuisance?” (83-84). “Oh, you would soon lose your taste for [ferryman’s work]. It is not for people in fine clothes,” [Vasudeva replied]. Siddhartha laughed. “I have already been judged by my clothes today and regarded with suspicion. Will you accept these clothes from me, which I find a nuisance?” (83-84). In short, his old identity doesn’t “fit” him anymore. In short, his old identity doesn’t “fit” him anymore.

12. He’s starting from scratch, as his clothing seems to indicate great wealth that his frustration belies. He’s starting from scratch, as his clothing seems to indicate great wealth that his frustration belies. In reality, his old life left him with nothing of value. In reality, his old life left him with nothing of value. Reflect back on the Kamaswami conversation to open “Amongst the People” for a comparison: here, Siddhartha wishes to “learn how to handle the boat” – i.e., learn how to navigate through life. Reflect back on the Kamaswami conversation to open “Amongst the People” for a comparison: here, Siddhartha wishes to “learn how to handle the boat” – i.e., learn how to navigate through life. Vasudeva wants to know why he’s “tired of his fine clothes” – i.e., why he’s so eager to abandon his old life and identity. Vasudeva wants to know why he’s “tired of his fine clothes” – i.e., why he’s so eager to abandon his old life and identity. So Siddhartha talks, and talks, and talks… So Siddhartha talks, and talks, and talks…

13. “It was one of the ferryman’s greatest virtues that, like few people, he knew how to listen…Siddhartha felt how wonderful it was to have such a listener who could be absorbed in another person’s life, his strivings, his sorrows.” “It was one of the ferryman’s greatest virtues that, like few people, he knew how to listen…Siddhartha felt how wonderful it was to have such a listener who could be absorbed in another person’s life, his strivings, his sorrows.” Listening implies a focus on others, whereas talking implies a focus on one’s self. Listening implies a focus on others, whereas talking implies a focus on one’s self. If you spend all of your time focusing on yourself, it’s impossible to see the connections between yourself and the world around you. If you spend all of your time focusing on yourself, it’s impossible to see the connections between yourself and the world around you.

14. It’s one of the reasons that desire (and the consequent suffering) prevents people from seeing the deeper meaning in their lives: you’re so caught up in what’s happening to you that you miss out on the perspective that shows you what’s really happening. It’s one of the reasons that desire (and the consequent suffering) prevents people from seeing the deeper meaning in their lives: you’re so caught up in what’s happening to you that you miss out on the perspective that shows you what’s really happening. That perspective requires you to be aware of how you fit within a larger whole; what kind of puzzle piece are you? That perspective requires you to be aware of how you fit within a larger whole; what kind of puzzle piece are you?

15. By continually viewing himself as superior to and separate from others – when he really isn’t - Siddhartha always misunderstands how he fits. By continually viewing himself as superior to and separate from others – when he really isn’t - Siddhartha always misunderstands how he fits. As a result, he can’t find the peace and enlightenment he seeks. As a result, he can’t find the peace and enlightenment he seeks. Notice how often characters misunderstand others’ words, actions, or desires; they’re trying to figure out how they fit the puzzle as well. Notice how often characters misunderstand others’ words, actions, or desires; they’re trying to figure out how they fit the puzzle as well.

16. One more thing of note: Hesse exaggerates how rarely Vasudeva speaks, or how little he knows; he speaks when there’s something worth saying, as seen in Chapter 10. One more thing of note: Hesse exaggerates how rarely Vasudeva speaks, or how little he knows; he speaks when there’s something worth saying, as seen in Chapter 10. As we’ve mentioned before, he doesn’t need to speak often – he’s enlightened! As we’ve mentioned before, he doesn’t need to speak often – he’s enlightened! In short, you speak when you’re trying to figure things out; when you already know, you have the luxury of listening. In short, you speak when you’re trying to figure things out; when you already know, you have the luxury of listening. How different would education be if we operated the class this way? (Socratic methods…) How different would education be if we operated the class this way? (Socratic methods…)

17. Vasudeva insists that he learned to listen from the river, and that Siddhartha will learn as well. Vasudeva insists that he learned to listen from the river, and that Siddhartha will learn as well. They spend a lot of time together – the book essentially passes over twelve years in a “montage” here. They spend a lot of time together – the book essentially passes over twelve years in a “montage” here. You’d think this means Siddhartha’s wasting his time, but he’s really just recovering from a lifetime of self-abuse. You’d think this means Siddhartha’s wasting his time, but he’s really just recovering from a lifetime of self-abuse. The chapter resumes with Kamala’s ill-fated voyage to see Gotama before he passes away. The chapter resumes with Kamala’s ill-fated voyage to see Gotama before he passes away.

18. She’s beholden to her son, a deeply spoiled child of eleven, and he’s essentially dragged along on the trip. She’s beholden to her son, a deeply spoiled child of eleven, and he’s essentially dragged along on the trip. Constantly complaining, he often pulls Kamala off the path. Constantly complaining, he often pulls Kamala off the path. It is, perhaps, a bitter irony that Kamala is trapped by the connections she forms – she who, according to Siddhartha, cannot love. It is, perhaps, a bitter irony that Kamala is trapped by the connections she forms – she who, according to Siddhartha, cannot love. Eventually, the boy’s selfishness leads to her death: the black snake, that old symbol of desire and temptation, poisons her while he eats. Eventually, the boy’s selfishness leads to her death: the black snake, that old symbol of desire and temptation, poisons her while he eats.

19. She lives long enough to see Siddhartha again, and their parting is bittersweet. She lives long enough to see Siddhartha again, and their parting is bittersweet. Siddhartha still doesn’t care for her as much as she does for him, but he reassures her in her last moments; in his own broken way, he does love her. Siddhartha still doesn’t care for her as much as she does for him, but he reassures her in her last moments; in his own broken way, he does love her. The chapter ends with Kamala’s funeral pyre and burial, and the readers are left hoping she’ll have better luck next time, on her next spin through the cycle. The chapter ends with Kamala’s funeral pyre and burial, and the readers are left hoping she’ll have better luck next time, on her next spin through the cycle.

20. “The Son” poses Siddhartha with his greatest challenge yet: how to raise a preadolescent who isn’t beholden to him in any way. “The Son” poses Siddhartha with his greatest challenge yet: how to raise a preadolescent who isn’t beholden to him in any way. He realizes (consciously, at least) that the boy has no connection to him, and therefore no reason to love him. (Must love be earned?) He realizes (consciously, at least) that the boy has no connection to him, and therefore no reason to love him. (Must love be earned?) He also realizes that his son will not be happy living with him and Vasudeva; their life holds as little for him as the Brahmins’ held for Siddhartha in his youth. He also realizes that his son will not be happy living with him and Vasudeva; their life holds as little for him as the Brahmins’ held for Siddhartha in his youth.

21. Yet he keeps him there anyway! Yet he keeps him there anyway! His desire to save his foolish son from suffering is so great that it causes him to repeat the mistakes of the past – indeed, the same ones his father made with him. His desire to save his foolish son from suffering is so great that it causes him to repeat the mistakes of the past – indeed, the same ones his father made with him. In a supremely ironic masterstroke, Siddhartha turns not the forest, but the river, into a sort of permawomb for his son. In a supremely ironic masterstroke, Siddhartha turns not the forest, but the river, into a sort of permawomb for his son.

22. Unsurprisingly, many months pass, and Siddhartha makes no progress. Unsurprisingly, many months pass, and Siddhartha makes no progress. His son is just as stubborn as he once was – or, perhaps more accurately, remains. His son is just as stubborn as he once was – or, perhaps more accurately, remains. Once again, he has taken an obsessive interest in something…and once again, he’s stagnating. Once again, he has taken an obsessive interest in something…and once again, he’s stagnating.

23. Vasudeva recognizes this and gently nudges him through debate, trying to get Siddhartha to see that even actions taken with the best of intentions can be harmful. (Baseline implications?) Vasudeva recognizes this and gently nudges him through debate, trying to get Siddhartha to see that even actions taken with the best of intentions can be harmful. (Baseline implications?) When Siddhartha asks him what he would do, the ferryman advocates returning the boy to his old life, where he can continue developing as he once had. When Siddhartha asks him what he would do, the ferryman advocates returning the boy to his old life, where he can continue developing as he once had. It may not be the best choice if you’re trying to protect him from making the same mistakes you once made, but counterintuitively, it’s the logical choice if you don’t want to trap the boy in the samsara cyle forever. It may not be the best choice if you’re trying to protect him from making the same mistakes you once made, but counterintuitively, it’s the logical choice if you don’t want to trap the boy in the samsara cyle forever.

24. Do you really think you have committed your follies in order to spare your son them? Can you then protect your son from Samsara? How? Through instruction, through prayers, through exhortation? My dear friend, have you forgotten that instructive story about Siddhartha, the Brahmin’s son, which you once told me here? Who protected Siddhartha the Samana from Samsara, from sin, greed, and folly? Could his father’s piety, his teacher’s exhortations, his own knowledge, his own seeking, protect him? Which father, which teacher, could prevent him from living his own life, from soiling himself with life, from loading himself with sin, from swallowing the bitter drink himself, from finding his own path? Do you think, my dear friend, that anybody is spared this path? Perhaps your little son, because you would like to see him spared sorrow and pain and disillusionment? But if you were to die ten times for him, you would not alter his destiny in the slightest.

25. It’s a testament to how badly Siddhartha wants to protect the boy that he still disregards Vasudeva’s advice even though he knows it’s solid counsel. It’s a testament to how badly Siddhartha wants to protect the boy that he still disregards Vasudeva’s advice even though he knows it’s solid counsel. He reflects back on the conversation he had with Kamala back in “Amongst the People,” about love and stars and falling leaves, and realizes that he can’t help himself. He reflects back on the conversation he had with Kamala back in “Amongst the People,” about love and stars and falling leaves, and realizes that he can’t help himself.

26. As it so happens, Siddhartha was wrong in Chapter 6 (about oh so many things, actually): he can love, but he doesn’t know how to love appropriately. As it so happens, Siddhartha was wrong in Chapter 6 (about oh so many things, actually): he can love, but he doesn’t know how to love appropriately. He only knows how to throw his entire existence at a person, and he’s just going to helplessly, hopelessly follow a course that he recognizes, on some level, is doomed. He only knows how to throw his entire existence at a person, and he’s just going to helplessly, hopelessly follow a course that he recognizes, on some level, is doomed. He’s determined to leave his heart open because he feels like this sort of desire is necessary… which is why it hurts so badly when he finally gets punched. He’s determined to leave his heart open because he feels like this sort of desire is necessary… which is why it hurts so badly when he finally gets punched.

27. If anything, Siddhartha’s son wants his father to discipline him, to force him to do things, to fill in the blanks for him (shades of After You…). If anything, Siddhartha’s son wants his father to discipline him, to force him to do things, to fill in the blanks for him (shades of After You…). Siddhartha may not have wanted strict guidance and doctrine when he was younger, but his son needs it. Siddhartha may not have wanted strict guidance and doctrine when he was younger, but his son needs it. Instead, by constantly accommodating his son’s worst behavior, Siddhartha unintentionally but inevitably dooms any chance he has of connecting with the boy. Instead, by constantly accommodating his son’s worst behavior, Siddhartha unintentionally but inevitably dooms any chance he has of connecting with the boy.

28. And it’s here that Hesse’s book- long obsession with cycles, with relationships, and with the ways we repeat our histories comes to the fore. And it’s here that Hesse’s book- long obsession with cycles, with relationships, and with the ways we repeat our histories comes to the fore. When push comes to shove, Siddhartha’s son stands before him, just as Siddhartha once stood before the Brahmin…but he’s openly defiant, willing to leave without his parent’s consent (remember, Siddhartha wasn’t). When push comes to shove, Siddhartha’s son stands before him, just as Siddhartha once stood before the Brahmin…but he’s openly defiant, willing to leave without his parent’s consent (remember, Siddhartha wasn’t).

29. When Siddhartha made his request, the Brahmin said “No” without really saying “No.” When Siddhartha made his request, the Brahmin said “No” without really saying “No.” Consequently, Siddhartha refuses his wish without refusing it; in the end, the Brahmin says “Yes” without really acknowledging that Siddhartha requested to leave (his parting words to his son – “Go into the forest and become a Samana…” are phrased as a command). Consequently, Siddhartha refuses his wish without refusing it; in the end, the Brahmin says “Yes” without really acknowledging that Siddhartha requested to leave (his parting words to his son – “Go into the forest and become a Samana…” are phrased as a command). Here, the boy shouts that he wants to leave…and Siddhartha, true to (cyclical) form, doesn’t acknowledge it. Here, the boy shouts that he wants to leave…and Siddhartha, true to (cyclical) form, doesn’t acknowledge it.

30. The next day, he’s stolen the ferryman’s money and stolen across the river in their boat. The next day, he’s stolen the ferryman’s money and stolen across the river in their boat. Vasudeva calmly makes a new boat to use to retrieve the old one (rolling with life’s punches!), and urges Siddhartha to just let the boy go. Vasudeva calmly makes a new boat to use to retrieve the old one (rolling with life’s punches!), and urges Siddhartha to just let the boy go. Siddhartha won’t listen, but everything Vasudeva says – everything he thinks – is true, down to the missing oar. Siddhartha won’t listen, but everything Vasudeva says – everything he thinks – is true, down to the missing oar. It’s never explicitly stated, but the implication is that the boy broke the oar and tossed it in the river. It’s never explicitly stated, but the implication is that the boy broke the oar and tossed it in the river.

31. He pursues his son, but it’s futile…and when his search is over, only Vasudeva remains by his side. He pursues his son, but it’s futile…and when his search is over, only Vasudeva remains by his side. Siddhartha was sad when he lost Kamala, but this is different: this is devastating. Siddhartha was sad when he lost Kamala, but this is different: this is devastating. In Kamala’s case, there was nothing he could have done to save her; with his son, he’s left only with unanswerable questions about how he failed the person he loved most, and what else he could have tried to do in order to avoid his abandonment. In Kamala’s case, there was nothing he could have done to save her; with his son, he’s left only with unanswerable questions about how he failed the person he loved most, and what else he could have tried to do in order to avoid his abandonment. Frankly, after the life Siddhartha’s led, and the lessons he hasn’t learned, he kind of deserves what happens here… Frankly, after the life Siddhartha’s led, and the lessons he hasn’t learned, he kind of deserves what happens here… …But we still feel bad for him. …But we still feel bad for him.

32. If “The Son” finds Hesse bringing his cycles/repetition motif to a head, “Om” allows him to finally harvest another crop he’s steadily planted for ten chapters. If “The Son” finds Hesse bringing his cycles/repetition motif to a head, “Om” allows him to finally harvest another crop he’s steadily planted for ten chapters. Here, all of the river/water/stream imagery finally reaches its triumphant conclusion; as we’ve suspected all along, the river provides Siddhartha with the catalyst for his final epiphany. Here, all of the river/water/stream imagery finally reaches its triumphant conclusion; as we’ve suspected all along, the river provides Siddhartha with the catalyst for his final epiphany.

33. That’s not to say that the chapter begins in particularly glorious fashion. That’s not to say that the chapter begins in particularly glorious fashion. Once again, Siddhartha’s beginning to regress, as his suffering proves so intense that his view of people and lines of reasoning begin to distort again. Once again, Siddhartha’s beginning to regress, as his suffering proves so intense that his view of people and lines of reasoning begin to distort again. Fortunately, this proves to be a fairly short process, and it leads to some good things. Fortunately, this proves to be a fairly short process, and it leads to some good things. For example, it leads him to reassess desire as the source of both man’s strengths and weakness, as well as to reconsider what counts as wisdom. For example, it leads him to reassess desire as the source of both man’s strengths and weakness, as well as to reconsider what counts as wisdom.

34. “Within Siddhartha there slowly grew and ripened the knowledge of what wisdom really was and the goal of his long seeking. It was nothing but a preparation of the soul, a capacity, a secret art of thinking, feeling and breathing thoughts of unity at every moment of life.” “Within Siddhartha there slowly grew and ripened the knowledge of what wisdom really was and the goal of his long seeking. It was nothing but a preparation of the soul, a capacity, a secret art of thinking, feeling and breathing thoughts of unity at every moment of life.” Yet his thoughts still aren’t about unity: They’re about his son, who (through no fault of his own) has become an anchor around his father’s neck, dragging him away from the path just as he dragged Kamala away from hers. Yet his thoughts still aren’t about unity: They’re about his son, who (through no fault of his own) has become an anchor around his father’s neck, dragging him away from the path just as he dragged Kamala away from hers.

35. At one point, Siddhartha’s pain becomes so great that he rows back across the river – specifically going against Vasudeva’s advice – in order to chase after his son. At one point, Siddhartha’s pain becomes so great that he rows back across the river – specifically going against Vasudeva’s advice – in order to chase after his son. He’s fueled by love here, but – once again – only by one of its components. He’s fueled by love here, but – once again – only by one of its components. He desires his son’s presence in his life again, desires relief from pain, regardless of whether it’s truly in his son’s best interest. He desires his son’s presence in his life again, desires relief from pain, regardless of whether it’s truly in his son’s best interest. Once again, he’s not thinking ahead; what would he do if he actually found the boy? Once again, he’s not thinking ahead; what would he do if he actually found the boy? For a grown man, Siddhartha sure behaves like that overamped 1-year-old pretty often… For a grown man, Siddhartha sure behaves like that overamped 1-year-old pretty often…

36. But once he’s across the river, he hears it laughing at him! But once he’s across the river, he hears it laughing at him! When he turns to look at his reflection, we see the first of two “faces” scenes in the chapter: he realizes how strongly his reflection, after all these years, resembled his father’s. When he turns to look at his reflection, we see the first of two “faces” scenes in the chapter: he realizes how strongly his reflection, after all these years, resembled his father’s. “Had not his father also suffered the same pain that he was now suffering for his son? Had not his father died long ago, alone, without having seen his son again? Did he not expect the same fate? Was it not a comedy, a strange and stupid thing, this repetition, this course of events in a fateful circle?…Yes, that was how it was. Everything that was not suffered to the end and finally concluded recurred, and the same sorrows were undergone.” “Had not his father also suffered the same pain that he was now suffering for his son? Had not his father died long ago, alone, without having seen his son again? Did he not expect the same fate? Was it not a comedy, a strange and stupid thing, this repetition, this course of events in a fateful circle?…Yes, that was how it was. Everything that was not suffered to the end and finally concluded recurred, and the same sorrows were undergone.”

37. Having reached this realization, he turns and heads back to Vasudeva’s hut, still without his son. Having reached this realization, he turns and heads back to Vasudeva’s hut, still without his son. Vasudeva hears him recount his experience and takes him right back down to the river; he knows Siddhartha’s on the verge of the breakthrough he’s sought for decades. Vasudeva hears him recount his experience and takes him right back down to the river; he knows Siddhartha’s on the verge of the breakthrough he’s sought for decades.

38. He saw his father, lonely, mourning for his son; he saw himself, lonely, also with the bonds of longing for his faraway son; he saw his son, also lonely, the boy eagerly advancing along the burning path of life’s desires; each one concentrating on his goal, each one obsessed by his goal, each one suffering…The picture of his father, his own picture, and the picture of his son all flowed into each other. Kamala’s picture also appeared and flowed on, and the picture of Govinda and others emerged and passed on. They all became part of the river. It was the goal of all of them, yearning, desiring, suffering; and the river’s voice was full of longing, full of smarting woe, full of insatiable desire. He saw his father, lonely, mourning for his son; he saw himself, lonely, also with the bonds of longing for his faraway son; he saw his son, also lonely, the boy eagerly advancing along the burning path of life’s desires; each one concentrating on his goal, each one obsessed by his goal, each one suffering…The picture of his father, his own picture, and the picture of his son all flowed into each other. Kamala’s picture also appeared and flowed on, and the picture of Govinda and others emerged and passed on. They all became part of the river. It was the goal of all of them, yearning, desiring, suffering; and the river’s voice was full of longing, full of smarting woe, full of insatiable desire. As Siddhartha listens, he realizes that all of the voices in the river – to this day, he’s heard them all distinctly – are in fact indistinguishable from each other. As Siddhartha listens, he realizes that all of the voices in the river – to this day, he’s heard them all distinctly – are in fact indistinguishable from each other.

39. They all belonged to each other: the lament of those who yearn, the laughter of the wise, the cry of indignation and the groan of the dying. They were all interwoven and interlocked, entwined in a thousand ways. And all the voices, all the goals, all the yearnings, all the sorrows, all the pleasures, all the good and evil, all of them together was the world. All of them together was the stream of events, the music of life…then the great song of a thousand voices consisted of one word: Om – perfection. They all belonged to each other: the lament of those who yearn, the laughter of the wise, the cry of indignation and the groan of the dying. They were all interwoven and interlocked, entwined in a thousand ways. And all the voices, all the goals, all the yearnings, all the sorrows, all the pleasures, all the good and evil, all of them together was the world. All of them together was the stream of events, the music of life…then the great song of a thousand voices consisted of one word: Om – perfection.

40. Siddhartha finally understands what he’s been this close to understanding for many chapters: the true nature of the unity of the universe. Siddhartha finally understands what he’s been this close to understanding for many chapters: the true nature of the unity of the universe. He has finally reached an enlightened state: “There shone in his face the serenity of knowledge, of one who is no longer confronted with conflict of desires, who has found salvation, who is in harmony with the stream of events, with the stream of life, full of sympathy and compassion, surrendering himself to the stream, belonging to the unity of all things.” He has finally reached an enlightened state: “There shone in his face the serenity of knowledge, of one who is no longer confronted with conflict of desires, who has found salvation, who is in harmony with the stream of events, with the stream of life, full of sympathy and compassion, surrendering himself to the stream, belonging to the unity of all things.”

41. At this point, Vasudeva takes his leave of Siddhartha; there’s no sadness in his departure, for there’s no reason for him to stay. At this point, Vasudeva takes his leave of Siddhartha; there’s no sadness in his departure, for there’s no reason for him to stay. He, like Govinda in “By the River,” has served as a midwife for Siddhartha’s transition between phases, and he’s done his job – the job of a bodhisattva – exceedingly well… He, like Govinda in “By the River,” has served as a midwife for Siddhartha’s transition between phases, and he’s done his job – the job of a bodhisattva – exceedingly well… …for Siddhartha has finally reached enlightenment. …for Siddhartha has finally reached enlightenment.

42. When he leaves, he heads “into the woods…into the unity of all things,” and he’s virtually glowing with light (i.e., enlightenment) as he walks away. When he leaves, he heads “into the woods…into the unity of all things,” and he’s virtually glowing with light (i.e., enlightenment) as he walks away. The two share one last gaze – you see the “bright eyes” in Siddhartha’s face once more – and the chapter concludes on a beautiful, peaceful note. The two share one last gaze – you see the “bright eyes” in Siddhartha’s face once more – and the chapter concludes on a beautiful, peaceful note.

43. Siddhartha has become “ordinary,” working as a ferryman instead of a rich man or a village leader…and yet, he’s finally become extraordinary, finally fulfilled his potential. Siddhartha has become “ordinary,” working as a ferryman instead of a rich man or a village leader…and yet, he’s finally become extraordinary, finally fulfilled his potential. There remains but one loose thread, and it’s about to be dealt with… There remains but one loose thread, and it’s about to be dealt with…

44. In seeking wisdom the first step is silence, the second: listening, the third: remembering, the fourth: practicing, the fifth: teaching others. In seeking wisdom the first step is silence, the second: listening, the third: remembering, the fourth: practicing, the fifth: teaching others. Solomon Ibn Gabirol

45. “Govinda,” the last chapter of the book, opens with a focus on its titular character rather than on Siddhartha – a rarity, as the book almost never focuses on anyone else! “Govinda,” the last chapter of the book, opens with a focus on its titular character rather than on Siddhartha – a rarity, as the book almost never focuses on anyone else! When we first see Govinda, he’s resting alone in Kamala’s old grove, and he’s heard of a wise ferryman nearby (not realizing it’s Siddhartha) who could potentially help him in his quest – a lifetime search that has led him, inevitably, to a 5’s existence. When we first see Govinda, he’s resting alone in Kamala’s old grove, and he’s heard of a wise ferryman nearby (not realizing it’s Siddhartha) who could potentially help him in his quest – a lifetime search that has led him, inevitably, to a 5’s existence. It’s a lonely, melancholy sight. It’s a lonely, melancholy sight.

46. This isn’t to say that Govinda’s led a bad life: “he had lived his life according to the rules and was also regarded with respect by the younger monks for his age and modesty.” This isn’t to say that Govinda’s led a bad life: “he had lived his life according to the rules and was also regarded with respect by the younger monks for his age and modesty.” But a 5’s distinguishing hallmark is that nagging, gnawing sense of dissatisfaction – and, indeed, “there was still restlessness in [Govinda’s] heart and his seeking was unsatisfied.” But a 5’s distinguishing hallmark is that nagging, gnawing sense of dissatisfaction – and, indeed, “there was still restlessness in [Govinda’s] heart and his seeking was unsatisfied.” Govinda is drawn to the idea of learning from this new teacher – some things prove difficult to change, and some cycles prove difficult to shatter – and goes to meet him. Govinda is drawn to the idea of learning from this new teacher – some things prove difficult to change, and some cycles prove difficult to shatter – and goes to meet him. Their final encounter provides the book with its ending – an ending that, while confusing to many on a first read, turns out to be just about perfect. Their final encounter provides the book with its ending – an ending that, while confusing to many on a first read, turns out to be just about perfect.

47. When asked if he is still a “seeker” despite his advanced age, Govinda replies, “I have never ceased seeking. I will never cease seeking. That seems to be my destiny.” When asked if he is still a “seeker” despite his advanced age, Govinda replies, “I have never ceased seeking. I will never cease seeking. That seems to be my destiny.” Siddhartha says “perhaps [he] seeks too much, that as a result of [his] seeking he cannot find” because “when someone is seeking, it happens quite easily that he only sees the thing that he is seeking; that he is unable to find anything, unable to absorb anything, because he is only thinking of the thing he is seeking, because he has a goal, because he is obsessed with his goal…You, O worthy one, are perhaps indeed a seeker, for in striving towards your goal, you do not see many things that are under your nose.” Siddhartha says “perhaps [he] seeks too much, that as a result of [his] seeking he cannot find” because “when someone is seeking, it happens quite easily that he only sees the thing that he is seeking; that he is unable to find anything, unable to absorb anything, because he is only thinking of the thing he is seeking, because he has a goal, because he is obsessed with his goal…You, O worthy one, are perhaps indeed a seeker, for in striving towards your goal, you do not see many things that are under your nose.” “I just go where the bell tells me to go…” “I just go where the bell tells me to go…”

48. They spend a night talking to each other about their lives’ paths, and as Govinda leaves, he asks Siddhartha whether he finally uncovered “belief, doctrine, or knowledge” that helped him find his answers. They spend a night talking to each other about their lives’ paths, and as Govinda leaves, he asks Siddhartha whether he finally uncovered “belief, doctrine, or knowledge” that helped him find his answers. Once again, Govinda’s hoping someone can fill in the bubbles on his Scantron – as though having someone else’s answer is worth the same as one you earned yourself… Once again, Govinda’s hoping someone can fill in the bubbles on his Scantron – as though having someone else’s answer is worth the same as one you earned yourself…

49. Siddhartha replies that he has no doctrine – that, indeed, he still harbors the distrust for doctrine and teachers that he nursed as a younger man – but that he has had many teachers over the years, and that he did in fact learn from them (not wisdom, but knowledge and insight). Siddhartha replies that he has no doctrine – that, indeed, he still harbors the distrust for doctrine and teachers that he nursed as a younger man – but that he has had many teachers over the years, and that he did in fact learn from them (not wisdom, but knowledge and insight). “Wisdom is not communicable. The wisdom which a wise man tries to communicate always sounds foolish…Knowledge can be communicated, but not wisdom. One can find it, live it, be fortified by it, do wonders through it, but one cannot communicate and teach it.” “Wisdom is not communicable. The wisdom which a wise man tries to communicate always sounds foolish…Knowledge can be communicated, but not wisdom. One can find it, live it, be fortified by it, do wonders through it, but one cannot communicate and teach it.”

50. Next, Siddhartha goes on to make explicit the “binary” motif that Hesse’s threaded through his narrative…and shatters it. Next, Siddhartha goes on to make explicit the “binary” motif that Hesse’s threaded through his narrative…and shatters it. “In every truth the opposite is equally true. For example, a truth can only be expressed and enveloped in words if it is one-sided. Everything that is thought and expressed in words is one-sided, only half the truth; it all lacks totality, completeness, unity. When the Illustrious Buddha taught about the world, he had to divide it into Samsara and Nirvana, into illusion and truth, into suffering and salvation. One cannot do otherwise, there is no other method for those who teach. But the world itself, being in and around us, is never one- sided. Never is a man or a deed wholly Samsara or wholly Nirvana; never is a man wholly a saint or a sinner.” “In every truth the opposite is equally true. For example, a truth can only be expressed and enveloped in words if it is one-sided. Everything that is thought and expressed in words is one-sided, only half the truth; it all lacks totality, completeness, unity. When the Illustrious Buddha taught about the world, he had to divide it into Samsara and Nirvana, into illusion and truth, into suffering and salvation. One cannot do otherwise, there is no other method for those who teach. But the world itself, being in and around us, is never one- sided. Never is a man or a deed wholly Samsara or wholly Nirvana; never is a man wholly a saint or a sinner.” Gladwell’s FAE in action… Gladwell’s FAE in action…

51. He then goes on to explain to the overwhelmed Govinda that time is an illusion. He then goes on to explain to the overwhelmed Govinda that time is an illusion. “I am a sinner and you are a sinner, but someday the sinner will be Brahma again, will someday attain Nirvana, will someday become a Buddha. Now this ‘someday’ is illusion; it is only a comparison. The sinner is not on his way to a Buddha- like state; he is not evolving, although our thinking cannot conceive things otherwise. No, the potential Buddha already exists in the sinner; his future is already there. The potential hidden Buddha must be recognized in him, in you, in everybody.” “I am a sinner and you are a sinner, but someday the sinner will be Brahma again, will someday attain Nirvana, will someday become a Buddha. Now this ‘someday’ is illusion; it is only a comparison. The sinner is not on his way to a Buddha- like state; he is not evolving, although our thinking cannot conceive things otherwise. No, the potential Buddha already exists in the sinner; his future is already there. The potential hidden Buddha must be recognized in him, in you, in everybody.”

52. Picking up a stone (notice the pattern?), Siddhartha proceeds to seemingly ramble; Govinda doesn’t quite follow, which makes sense (for wisdom cannot be communicated), but his words make more sense to us because we’ve shared Siddhartha’s experience (our context is richer). Picking up a stone (notice the pattern?), Siddhartha proceeds to seemingly ramble; Govinda doesn’t quite follow, which makes sense (for wisdom cannot be communicated), but his words make more sense to us because we’ve shared Siddhartha’s experience (our context is richer). Govinda, however, is troubled by Siddhartha’s seeming worship of “things,” and his corresponding newfound disregard for thoughts and words (remember, he’s mastered them at this point; he’s learned to pronounce the word that matters most). Govinda, however, is troubled by Siddhartha’s seeming worship of “things,” and his corresponding newfound disregard for thoughts and words (remember, he’s mastered them at this point; he’s learned to pronounce the word that matters most). His worry has merit, for he’s concerned that Siddhartha has somehow lost himself in Maya, in illusion. His worry has merit, for he’s concerned that Siddhartha has somehow lost himself in Maya, in illusion.

53. Siddhartha merely replies that if the things around him are illusory, he, too, is an illusion, and thus he doesn’t care if his stone, for example, is fake. Siddhartha merely replies that if the things around him are illusory, he, too, is an illusion, and thus he doesn’t care if his stone, for example, is fake. That’s why he can say, “It seems to me, Govinda, that love is the most important thing in the world”: it’s a recognition of our fundamental relationships with each other. That’s why he can say, “It seems to me, Govinda, that love is the most important thing in the world”: it’s a recognition of our fundamental relationships with each other.

54. As we race towards the end of the book, Hesse’s finishing all of his themes off – cycles, connection, repetition, development, meaning, and love – with a flourish As we race towards the end of the book, Hesse’s finishing all of his themes off – cycles, connection, repetition, development, meaning, and love – with a flourish He takes the time here to allow Siddhartha to explain that Gotama’s words (disregard earthly love!) mattered far less than his actions (someone who saw such ugliness in the world still dedicated themselves to making it better for everyone else…what else is love?). He takes the time here to allow Siddhartha to explain that Gotama’s words (disregard earthly love!) mattered far less than his actions (someone who saw such ugliness in the world still dedicated themselves to making it better for everyone else…what else is love?). But at this, Govinda prepares to leave; he’s troubled by what Siddhartha says, and feels no closer to enlightenment than before. But at this, Govinda prepares to leave; he’s troubled by what Siddhartha says, and feels no closer to enlightenment than before. For all of the sound and fury of the past few pages, his Scantron remains unbubbled. For all of the sound and fury of the past few pages, his Scantron remains unbubbled.

55. So he makes a final request of Siddhartha: “We are now old men. We may never see each other again in this life. I can see, my dear friend, that you have found peace. I realize that I have not found it. Tell me one more word, my esteemed friend, tell me something that I can conceive, something I can understand! Give me something to help me on my way, Siddhartha. My path is often hard and dark.” So he makes a final request of Siddhartha: “We are now old men. We may never see each other again in this life. I can see, my dear friend, that you have found peace. I realize that I have not found it. Tell me one more word, my esteemed friend, tell me something that I can conceive, something I can understand! Give me something to help me on my way, Siddhartha. My path is often hard and dark.”

56. Siddhartha doesn’t give him any words; he lets Govinda kiss his forehead. Siddhartha doesn’t give him any words; he lets Govinda kiss his forehead. In that moment, in that connection, Govinda becomes aware of every connection in his life – and in every other life – just as Siddhartha became aware of every connection while listening to the river, and through that awareness gains the understanding he’s sought his whole life. In that moment, in that connection, Govinda becomes aware of every connection in his life – and in every other life – just as Siddhartha became aware of every connection while listening to the river, and through that awareness gains the understanding he’s sought his whole life. In other words, Siddhartha does give him “one more word”: the word is Om – the word of words, the sound of every connection vibrating in unison – and he doesn’t have to say it. In other words, Siddhartha does give him “one more word”: the word is Om – the word of words, the sound of every connection vibrating in unison – and he doesn’t have to say it.

57. With the kiss, Govinda no longer sees Siddhartha: he sees all of reality fused into a single moment, thousands of faces simultaneously appearing and disappearing. With the kiss, Govinda no longer sees Siddhartha: he sees all of reality fused into a single moment, thousands of faces simultaneously appearing and disappearing. After all, only time stood between the faces – and the passage of time, the thing that causes so much misery and pain in so many lives, may be illusory in the end. After all, only time stood between the faces – and the passage of time, the thing that causes so much misery and pain in so many lives, may be illusory in the end.

58. Hesse argues that only the passing of time, or at least our perception of it, stands between us and understanding. Hesse argues that only the passing of time, or at least our perception of it, stands between us and understanding. One can point out that desire, not time, blinds us to the truth, for desire is the source of suffering. However, one must point out that suffering results more specifically from longing (either for something not to change that will, to reach for something that can’t be won, or for something to return that won’t)…which is why Hesse’s translator, Hilda Rosner, keeps using that word in “Om.” However, one must point out that suffering results more specifically from longing (either for something not to change that will, to reach for something that can’t be won, or for something to return that won’t)…which is why Hesse’s translator, Hilda Rosner, keeps using that word in “Om.”

59. Really, what is longing except for the word to describe the space between a wish and its fulfillment? Really, what is longing except for the word to describe the space between a wish and its fulfillment? The longing that cripples us results when that space becomes infinite – when fulfillment never arrives – and that’s where we lose ourselves: in our waiting and our wanting. The longing that cripples us results when that space becomes infinite – when fulfillment never arrives – and that’s where we lose ourselves: in our waiting and our wanting.

60. In this moment, time breaks down in front of him; everything is there! In this moment, time breaks down in front of him; everything is there! Govinda sheds his old doubts, sheds his insistence that things are as they are, that reality can be explained through a static, unyielding set of rules and doctrines to be obeyed and followed automatically, and simply absorbs, simply experiences life. Govinda sheds his old doubts, sheds his insistence that things are as they are, that reality can be explained through a static, unyielding set of rules and doctrines to be obeyed and followed automatically, and simply absorbs, simply experiences life.

61. In this moment, Govinda is finally free…and when he weeps, he weeps because he finally sees the beauty of everything he’s ever experienced, the truth he’s always seen but never seen. In this moment, Govinda is finally free…and when he weeps, he weeps because he finally sees the beauty of everything he’s ever experienced, the truth he’s always seen but never seen. He weeps because his journey is over… He weeps because his journey is over… …and so is ours! …and so is ours!