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284 results · Page 7 of 12Play this collection ▷
02c. 1919 AD
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.
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03c. 1919 AD
Vasudeva listened with great attention. Listening carefully, he leteverything enter his mind, birthplace and childhood, all that learning,all that searching, all joy, all distress. This was among theferryman's virtues one of the greatest: like only a few, he knew howto listen. Without him having spoken a word, the speaker sensed howVasudeva let his words enter his mind, quiet, open, waiting, how hedid not lose a single one, awaited not a single one with impatience,did not add his praise or rebuke, was just listening. Siddhartha felt,what a happy fortune it is, to confess to such a listener, to burry inhis heart his own life, his own search, his own suffering.
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08c. 1919 AD
Just slowly, among his growing riches, Siddhartha had assumed something of the childlike people's ways for himself, something of their childlikeness and of their fearfulness. And yet, he envied them, envied them just the more, the more similar he became to them. He envied them for the one thing that was missing from him and that they had, the importance they were able to attach to their lives, the amount of passion in their joys and fears, the fearful but sweet happiness of being constantly in love. These people were all of the time in love with themselves, with women, with their children, with honours or money, with plans or hopes.
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09c. 1919 AD
And then, for an hour, he became aware of the strange life he was leading, of him doing lots of things which were only a game, of, though being happy and feeling joy at times, real life still passing him by and not touching him. As a ball-player plays with his balls, he played with his business-deals, with the people around him, watched them, found amusement in them; with his heart, with the source of his being, he was not with them. The source ran somewhere, far away from him, ran and ran invisibly, had nothing to do with his life any more. And at several times he suddenly became scared on account of such thoughts and wished that he would also be gifted with the ability to participate in all of this childlike-naive occupations of the daytime with passion and with his heart, really to live, really to act, really to enjoy and to live instead of just standing by as a spectator.
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10c. 1919 AD
This change did not bring me into the community of the others, did not make me closer to anyone, but actually made me even lonelier. My reformation seemed to point in the direction ofDemian, but even this was a distant fate. I did not know myself, for I was too deeply involved. It had begunwith Beatrice, but for some time I had been living in such an unreal world with my paintings and my thoughtsof Demian that I'd forgotten all about her, too. I could not have uttered a single word about my dreams andexpectations, my inner change, to anyone, not even if I had wanted to. But how could I have wanted to?
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13c. 1919 AD
Not everyone is allotted the chance to become a personality; most remain types, and never experience the rigor of becoming an individual. But those who do so inevitably discover that these struggles bring them into conflict with the normal life of average people and the traditional values and bourgeois conventions that they uphold. A personality is the product of a clash between two opposing forces: the urge to create a life of one's own and the insistence by the world around us that we conform. Nobody can develop a personality unless he undergoes revolutionary experiences. The extent of those experiences differs, of course, from person to person, as does the capacity to lead a life that is truly personal and unique.
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21c. 1919 AD
One knew nothing. One lived and walked about on the earth or rode through the forests, and so many things looked at one with such challenge and promise, rousing such longing: an evening star, a bluebell, a lake green with reeds, the eye of a human being or of a cow, and at times it seemed as if the very next moment something never seen but long yearned for must happen, as if a veil must drop from everything. But then it passed, and nothing happened, and the riddle was not solved, nor was the secret spell lifted, and finally one became old... and perhaps one still knew nothing, would still be waiting and listening.
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24c. 1919 AD
Every age, every culture, every custom and tradition has its own character, its own weakness and its own strength, its beauties and ugliness; accepts certain sufferings as matters of course, puts up patiently with certain evils. Human life is reduced to real suffering, real hell, only when two ages, two cultures and religions overlap. A man of the Classical Age who had to live in medieval times would suffocate miserably just as a savage does in the midst of our civilization. Now there are times when a whole generation is caught in this way between two ages, two modes of life, with the consequence that it loses all power to understand itself and has no standard, no security, no simple acquiescence. Naturally, everyone does not feel this equally strongly. A nature such as Nietzsche’s had to suffer our present ills more than a generation in advance. What he had to go through alone and misunderstood, thousands suffer today.
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