Taking Someone Along in Your Soul (Love vs Sex 245)

He knew nothing of the figure’s origin; Goldmund had never told him Lydia’s story. But he felt everything; he saw that the girl’s form had long lived in Goldmund’s heart. Perhaps he had seduced her, perhaps betrayed and left her. But, truer than the most faithful of husband, he had taken her along in his soul, preserving her image until finally, perhaps after many years in which he had never seen her again, he had fashioned this beautiful, touching statue of a girl and captured in her face, her bearing, her hands all the tenderness, admiration, and longing of their love.

Narcissus and Goldmund

Hermann Hesse          1930

Picking Flowers in the Midst of Hell (Warrior Poet Mental Yoga 182)

“I try again and again to console my heart and to pick the flowers that grow in the midst of hell. I find bliss, and for an hour I forget the horror. But that does not mean that it does not exist.”

“You expressed that very well. So you find yourself surrounded by death and horror in the world, and you escape it into lust. But lust has no duration; it leaves you again and again in the desert.”

“Yes, that’s true.”

“Most people feel that way, but only a few feel it with such sharpness and violence as you do; few feel the need to become aware of these feelings. But tell me: besides this desperate coming and going between lust and horror, besides this seesaw between lust for life and sadness of death—have you tried no other road?”

Narcissus and Goldmund

Hermann Hesse          1930

The Truth in Self-Annihilation (WPMY 137)

In course of time I was more and more conscious, too, that this affliction was not due to any defects of nature, but rather to a profusion of gifts and powers which had not attained to harmony. I saw Haller was a genius of suffering and that in the meaning of many sayings of Nietzsche he had created within himself with positive genius a boundless and frightful capacity for pain. I saw at the same time that the root of his pessimism was not world contempt but self-contempt; for however mercilessly he might annihilate institutions and persons in his talk he never spared himself. It was always at himself first and foremost that he aimed the shaft, himself first and foremost whom he hated and despised.

And here I cannot refrain from a psychological observation. Although I know very little of the Steppenwolf’s life, I have all the same good reason to suppose that he was brought up by devoted but severe and very pious parents and teachers in accordance with that doctrine that makes the breaking of the will the corner-stone of education and upbringing. But in this case the attempt to destroy the personality and to break the will did not succeed. He was much too strong and hardy, too proud and spirited. Instead of destroying his personality they succeeded only in teaching him to hate himself. It was against himself that, innocent and noble as he was, he directed during his whole life the whole wealth of his fancy, the whole of his thought; and in so far as he let loose upon himself every barbed criticism, every anger and hate he could command, he was, in spite of all, a real Christian and a real martyr. As for others and the world around him he never ceased in his heroic and earnest endeavor to love them, to be just to them, to do them no harm, for the love of his neighbor was as deeply in him as the hatred of himself, and so his whole life was an example that love of one’s neighbor is not possible without love of oneself, and that self-hate is really the same thing as sheer egoism, and in the long run breeds the same cruel isolation and despair.


Hermann Hesse          1927