The Glass Bead Game by Hermann Hesse
"You said that you know ways to make me happier and more serene. But you don't ask whether that is what I really want."
"Well," Joseph Knecht said, laughing, "if we can make a person happier and more serene, we should do it in any case, whether or not he asks us to. And how could you not want that and not be seeking it? That's why you are here, that's why we are once again sitting face to face, that's why you returned to us, after all. You hate Castalia, you despise it, you're far too proud of your worldliness and your sadness to wish to find relief through the use of reason and meditation. And yet a secret, unquenchable longing for us and our serenity remained with you all through these years, luring you to return, to try us once more. And I must tell you that you have come at the right moment, when I too have been longing intensely for a call from your world, for an opening door. But we'll talk about that next time. You've confided a great deal to me, friend, and I thank you for it. You will see that I too have some things to confess to you. It is late, you're leaving tomorrow, and another day of official routines awaits me. We must go to bed. But please give me another fifteen minutes."
He stood up, went to the window, and looked up at the starry, crystalline night sky overlaid by the scudding clouds. Since he did not return to his chair at once, his guest also stood up and came over to the window beside him. The Magister stood there, drinking in the cool, thin air of the autumnal night with rhythmic inhalations. He pointed toward the sky.
"Look," he said. "This landscape of clouds and sky. At first glance you might think that the depths are there where it is darkest; but then you realize that the darkness and softness are only the clouds and that the depths of the universe begin only at the fringes and fjords of this mountain range of clouds--solemn and supreme symbols of clarity and orderliness. The depths and the mysteries of the universe lie not where the clouds and blackness are; the depths are to be found in the spaces of clarity and serenity. Please, just before going to sleep look up for a while at these bays and straits again, with all their stars, and don't reject the ideas or dreams that come to you from them."
A strange quiver went through Plinio's heart--he could not tell whether it was of grief or happiness. An unimaginably long time ago, he recalled, in the lovely, serene beginnings of his life as a Waldzell student, he had been summoned in similar words to his first meditation exercises.
"And let me say one word more," the Glass Bead Game Master resumed, again in his low voice. "I would like to say something more to you about cheerful serenity, the serenity of the stars and of the mind, and about our Castalian kind of serenity also. You are averse to serenity, presumably because you have had to walk the ways of sadness, and now all brightness and good cheer, especially our Castalian kind, strikes you as shallow and childish, and cowardly to boot, a flight from the terrors and abysses of reality into a clear, well-ordered world of mere forms and formulas, mere abstractions and refinements. But, my dear devotee of sadness, even though for some this may well be a flight, though there may be no lack of cowardly, timorous Castalians playing with mere formulas, even if the majority among us were in fact of this sort--all this would not lessen the value and splendor of genuine serenity, the serenity of the sky and the mind. Granted there are those among us who are too easily satisfied, who enjoy a sham serenity; but in contrast to them we also have men and generations of men whose serenity is not playful shallowness, but earnest depth. I knew one such man--I mean our former Music Master, whom you used to see in Waldzell now and then. In the last years of his life this man possessed the virtue of serenity to such a degree that it radiated from him like the light from a star; so much that it was transmitted to all in the form of benevolence, enjoyment of life, good humor, trust, and confidence. It continued to radiate outward from all who received it, all who had absorbed its brightness. His light shone upon me also; he transmitted to me a little of his radiance, a little of the brightness in his heart, and to our friend Ferromonte as well, and a good many others. To achieve this cheerful serenity is to me, and to many others, the finest and highest of goals. You will also find it among some of the patriarchs in the directorate of the Order. Such cheerfulness is neither frivolity nor complacency; it is supreme insight and love, affirmation of all reality, alertness on the brink of all depths and abysses; it is a virtue of saints and of knights; it is indestructible and only increases with age and nearness to death. It is the secret of beauty and the real substance of all art. The poet who praises the splendors and terrors of life in the dance-measures of his verse, the musician who sounds them in a pure, eternal present--these are bringers of light, increasers of joy and brightness on earth, even if they lead us first through tears and stress. Perhaps the poet whose verses gladden us was a sad solitary, and the musician a melancholic dreamer; but even so their work shares in the cheerful serenity of the gods and the stars. What they give us is no longer their darkness, their suffering or fears, but a drop of pure light, eternal cheerfulness. Even though whole peoples and languages have attempted to fathom the depths of the universe in myths, cosmogonies, and religions, their supreme, their ultimate attainment has been this cheerfulness. You recall the ancient Hindus--our teacher in Waldzell once spoke so beautifully about them. A people of suffering, of brooding, of penance and asceticism; but the great ultimate achievements of their thought were bright and cheerful; the smile of the ascetics and the Buddhas are cheerful; the figures in their profound, enigmatic mythologies are cheerful. The world these myths represent begins divinely, blissfully, radiantly, with a springtime loveliness: the golden age. Then it sickens and degenerates more and more; it grows coarse and subsides into misery; and at the end of four ages, each lower than the others, it is ripe for annihilation. Therefore it is trampled underfoot by a laughing, dancing Siva--but it does not end with that. It begins anew with the smile of dreaming Vishnu whose hands playfully fashion a young, new, beautiful, shining world. It is wonderful--how these Indians, with an insight and capacity for suffering scarcely equalled by any other people, looked with horror and shame upon the cruel game of world history, the eternally revolving wheel of avidity and suffering; they saw and understood the fragility of created being, the avidity and diabolism of man, and at the same time his deep yearning for purity and harmony; and they devised these glorious parables for the beauty and tragedy of the creation: mighty Siva who dances the completed world into ruins, and smiling Vishnu who lies slumbering and playfully makes a new world arise out of his golden dreams of gods.
"But to return to our own, Castalian cheerfulness, it may be only a lateborn, lesser variety of this great universal serenity, but it is a completely legitimate form. Scholarship has not been cheerful always and everywhere, although it ought to be. But with us scholarship, which is the cult of truth, is closely allied to the cult of the beautiful, and allied also with the practice of spiritual refreshment by meditation. Consequently it can never entirely lose its serene cheerfulness. Our Glass Bead Game combines all three principles: learning, veneration of the beautiful, and meditation; and therefore a proper Glass Bead Game player ought to be drenched in cheerfulness as a ripe fruit is drenched in its sweet juices. He ought above all to possess the cheerful serenity of music, for after all music is nothing but an act of courage, a serene, smiling, striding forward and dancing through the terrors and flames of the world, the festive offering of a sacrifice. This kind of cheerful serenity is what I have been concerned with ever since I began dimly to sense its meaning during my student days, and I shall never again relinquish it, not even in unhappiness and suffering.
"We shall go to sleep now, and tomorrow morning you are leaving. Come back soon, tell me more about yourself, and I shall begin to tell you, too. You will hear that even in Waldzell and even in the life of a Magister there are doubts, disappointments, despairs, and dangerous passions. But now I want you to take an ear filled with music to bed with you. A glance into the starry sky and an ear filled with music is a better prelude to sleep than all your sedatives."
He sat dow
TEN
Preparations
Now that Knecht had managed to break the ice, a vital association, revitalizing to the two of them, began between himself and Designori. The latter, who for long years had lived in resigned melancholia, had to admit that his friend was right: what had drawn him back to the Pedagogic Province was in fact the longing for a cure, for brightness, for Castalian cheerfulness. While Tegularius observed the new development with jealous mistrust, Plinio began visiting frequently, even when he had no commission business. Soon Magister Knecht knew all he needed to know about him. Designori's life had been neither so extraordinary nor so complicated as Knecht had imagined after those initial revelations. In his youth Plinio had suffered certain disappointments and humiliations, the more painful to one of his active, enthusiastic temperament, of which we have already heard. He had failed in his efforts to become a mediator between the world and Castalia; he had not contrived to create a synthesis of the worldly and Castalian components in his background and character, and had instead turned into an isolated and embittered outsider. Nevertheless, he was not simply a failure. In defeat and renunciation he had in spite of everything shaped a selfhood.
In him Castalian education seemed to have miscarried. At least it had so far produced nothing but conflicts and disappointments for him, and a profound loneliness difficult for a man of his sort to bear. It seemed, moreover, that since he had once stumbled into this thorny path of maladjustment, he was driven to commit all kinds of acts that increased his isolation and his difficulties. Thus while still a student he found himself irreconcilably at odds with his family, in particular with his father.
Although not reckoned among actual political leaders, his father like all the Designoris had been a lifelong supporter of the conservative, pro-government party. He was hostile to all innovations, opposed to the claims of the underprivileged to new rights and a fair share in the economy. He was suspicious of men without name or rank, devoted to the old order, and prepared to make sacrifices for everything he regarded as legitimate and sacred. Without having any special religious vein, he was friendly toward the Church. And although he did not lack a sense of justice, benevolence, charity, and helpfulness, he was obstinately and on principle opposed to the efforts of tenant-farmers to better their lot. He was wont to cite the program and slogans of his party as a rationalization for this harshness. In reality, what motivated him was neither conviction nor insight, but blind loyalty to his class and the traditions of his family. This spirit was in keeping with a deep chivalrousness and feeling for chivalric honor, and an outspoken contempt for everything that pretended to be modern, progressive, and contemporary.
It was a bitter blow to a man of this sort when his son Plinio, while still in his student days, joined a distinctly oppositional and modernistic party. In those days a youthful left wing of an old middle-class liberal party had been formed, led by a man named Veraguth, a publicist, deputy, and forceful orator. He was a highly emotional populist and libertarian with a tendency to become intoxicated by his own rhetoric. This man courted the students by giving public lectures in university towns, and met with considerable success. Among other enthusiastic followers, he won over Designori. The young man, disappointed with the university and seeking something to sustain him, some substitute for the Castalian morality which had lost its hold on him, seeking some kind of new idealism and program, was carried away by Veraguth's lectures. He admired the man's passion and fighting spirit, his wit, his hortatory style, his good looks and fine speech. Soon Plinio joined a faction of students who had been converted by Veraguth's lectures and were working for his party and aims.
When Plinio's father learned of this, he set out at once for the university town. In a thundering rage, shouting at his son for the first time in his life, he charged him with conspiracy, betrayal of his father, his family, and the traditions of his house, and ordered him to undo his error at once by severing all ties with Veraguth and his party. This was certainly not the right way to influence the young man, who saw his position turning into a kind of martyrdom. Plinio stood up to his father's thunder. He hadn't attended the elite school for ten years and the university for several, he declared, in order to give up his power of judgment. He was not going to let a clique of selfish landowners prescribe his views on government, economics, and justice. In framing this reply, he profited by the example of Veraguth, who modeled himself on the great tribunes of the people in never speaking of his own or class interests, but only of pure absolute justice and humanity.
Plinio's father burst into bitter laughter and suggested that his son at least finish his studies before he meddled in grown-up affairs and fancied that he knew more about human life and justice than venerable generations of noble families whose degenerate scion he was and whom he was now traitorously stabbing in the back. With every word the quarrel grew more bitter and insulting, until the father suddenly stopped in icy shame, as though a mirror had shown him his own face distorted with rage. In silence, he took his leave.
From then on, Plinio's old pleasant and intimate relationship to his paternal home was never restored. He remained loyal to his faction and its neo-liberalism. What is more, after completing his studies he became Veraguth's disciple, assistant, and intimate associate, and a few years later his son-in-law. Since Designori's psychic equilibrium had been disturbed by his education in the elite schools, or perhaps we should say by his difficulties in readjusting to the world and to life back home, so that he was already beset by problems, these new relationships threw him into an exposed, complex, and delicate situation. He gained something of indubitable value, a kind of faith, political convictions, and membership in a party which satisfied his youthful craving for justice and progressiveness. In Veraguth he acquired a teacher, leader, and older friend whom at first he uncritically admired and loved, and who moreover seemed to need him and appreciate him. He gained a direction and goal, work and a mission in life. That was a good deal, but it had to be dearly bought. To some degree the young man came to terms with the loss of his natural position in his father's family and among his peers; to some degree he managed to meet expulsion from a privileged caste, and its subsequent hostility, with a sort of relish in martyrdom. But there were some things he could never get over, above all the gnawing sense that he had inflicted pain on his beloved mother, had placed her in an uncomfortable position between his father and himself, and by doing so had probably shortened her life. She died soon after his marriage. After her death Plinio scarcely ever visited his home, and when his father died he sold the ancient family seat.
Among those who have made heavy sacrifices for a position in life, a government post, a marriage, a profession, there are some who contrive to love their position and affirm it the more on the strength of these very sacrifices. What they have suffered for constitutes their happiness and their fulfillment. Designori's case was different. Although he remained loyal to his party and its leader, his political beliefs and work, his marriage and his idealism, he began to doubt everything connected with these things. His whole life had become problematical to him. The political and ideological fervor of youth subsided. In the long run, the struggle to prove oneself right no more made for gladness than had the trials undertaken out of defiance. Experience in professional life had its sobering effect. Ultimately he wondered whether he had become a follower of Veraguth out of a sense of truth and justice
More and more he began to doubt whether old Designori with his class loyalty and his obduracy toward the tenant-farmers had really held the baser view. He became uncertain whether good and bad, right and wrong, had any absolute existence at all. Perhaps the voice of one's own conscience was ultimately the only valid judge, and if that were so, then he, Plinio, was in the wrong. For he was not happy, calm, and balanced; he was not confident and secure. On the contrary, he was plagued by uncertainty, doubts, and guilts. His marriage was not unhappy and mistaken in any crude sense, but still it was full of tensions, complications, and resistances. It was perhaps the best thing he possessed, but it did not give him that tranquility, that happiness, that innocence and good conscience he so badly missed. It required a great deal of circumspection and self-control. It cost him much effort. Moreover, his handsome and gifted small son Tito very soon became a focal point of struggle and intrigue, of courting and jealousy, until the boy, pampered and excessively loved by both parents, inclined more and more to his mother's side and became her partisan. That was the latest and, so it seemed, the bitterest sorrow and loss in Designori's life. It had not broken him; he had assimilated it and found an attitude toward it, a dignified, but grave, worn, and melancholy way of bearing it.
While Knecht was gradually learning all this from his friend in the course of frequent visits, he had also told him a great deal about his own experiences and problems. He was careful not to let Plinio fall into the position of the one who has made his confession only to regret it at a later hour or, with a change of mood, to wish to take it all back. On the contrary, he won Plinio's confidence by his own candor and strengthened it by his own revelations. In the course of time he showed his friend what his own life was like--a seemingly simple, upright, regulated life within a clearly structured hierarchic order, a career filled with success and recognition, but nevertheless a hard and completely lonely life of many sacrifices. And although as an outsider there was much that Plinio could not entirely grasp, he did understand the main currents and basic emotions. Certainly he could comprehend Knecht's craving to reach out to the youth, to the younger pupils unspoiled by miseducation, and sympathize with his desire for some modest employment such as that of a Latin or music teacher in a lower school, free of glamor and of the eternal obligation to play a public role. It was wholly in the style of Knecht's methods of teaching and psychotherapy that he not only won over this patient by his frankness, but also planted the thought in Plinio's mind that he could help his friend, and thus spurred him really to do so. For in fact Designori could be highly useful to the Magister, not so much in helping him to solve his main problem, but in satisfying his curiosity and thirst for knowledge about innumerable details of life in the world.