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Hermann Hesse's Spiritual Formula Hermann Hesse’s Spiritual Formula Ştefan BORBÉLY The 1946 Nobel Prize laureate, German-Swiss prose writer, poet and painter Hermann Hesse was an outstanding representative of the European post-romantic, decadent modernism of the first half of the twentieth century. Hesse developed a warm friendship with Thomas Mann, whose literary themes he partially shared, especially those concerning the relation between the sound, solid order of the bourgeoisie as opposed to the solitary, Bohemian, exuberant sensuality of the artist. Hesse was also attracted by the Oriental way of life and by Buddhist mysticism, which he came to know both through the personal remembrances of his family, some of its members having served as missionaries in India, and from a personal journey to Sri Lanka and Indonesia, undertook in 1911 together with his friend, painter Hans Sturzenegger from Schaffhausen. (The complete details about the writer’s biography and work can be found in Prof. Em. Gunther H. Gottschalk’s excellent Hermann Hesse Project, run since 1996 at the University of California at Santa Barbara: www.gss.ucsb.edu/projects/Hesse.) Hermann Hesse turned his traveling experience into a diary, published in 1913 (Aus Indien; From India) and into a famous novel, Siddhartha, published in 1923 (Engl. transl. 1951). Oriental motifs will be always present in his work, as he considered that Oriental plenitude and serenity can constitute an antidote to gloomy, modernist, European self-isolation and alienation. Being rebellious and rather neurotic, his character inconsistency drew him into several deep psychotic crises, such as repeated conflictual relations with his parents, an escape tentative from school (depicted in a short story, Unterm Rad, 1906; Engl. transl. Beneath the Wheel), an early suicide attempt (1892), as well as several internships in mental institutions, where he also learned Jungian psychoanalysis. In order to compensate for his personal sensitive fragility, Hesse tried to protect himself by continuously building up an Oriental simplicity around him, in the midst of a raging, violently political Europe. He left Germany and moved to Switzerland in 1912 (following the career of his obsessive model, the philosopher Friedrich Nietzsche), gave up German citizenship in 1923, took up gardening and painting, settled in tiny villages like Gaienhofen (together with his first wife, photographer Maria Bernoulli, who was a neurotic herself), then moved to Montagnola, in Southern Switzerland, where he tried to integrate into the organic mildness of everyday peasant life, until his death in 1962). Although he firmly shared the belief that artists should live a marginal and Bohemian life, outside political and social constraints, his little essay O Freunde, nicht diese Töne! (Oh Friends, Not These Tones!), published in the November 3, 1914 issue of the “Neue Zurcher Zeitung”, was widely read as a warning against public hatred and German nationalism on the threshold of WWI. During the war, Hesse helped refugees and committed himself to humanitarian work; later on, when the Nazis came to power in Philologica Jassyensia, An II, Nr. 1, 2006, p. 13-22 Ştefan BORBÉLY _______________________________________________________________________________________________________________________________________________________________________________________________ Germany, he, as “first voluntary émigré”, also helped Thomas Mann and other refugees to find their way into freedom. Obsessed by Friedrich Nietzsche, whose incandescent style he took up in an ardent manifesto saluting the end of the WWI and the coming of a “new era” (Zarathustra’s Widerkehr. Ein Wort an die Deutsche Jugend – Zarathustra’s Return. A Word to the German Youth, 1919-1920, the first edition of which was anonymous), Hermann Hesse turned Nietzsche’s perception on the complimentary ambivalence of the “Apollonian” form and the “Dionysian” energy into the dual typology of the antithetical protagonists of his novels Demian (1919; Engl. transl. 1923), Klingsor’s Last Summer (1920) and Narziss und Goldmund (1930; Engl. transl. Death and the Lover, 1932). These works also exhibit the novelist’s vivid interest in C.G. Jung’s analytical psychology. As the author pointed out in a later recollection, the plot in Demian was meant to approximate the classical individuation process. Goldmund’s sunny career outside the monastery in Death and the Lover also resembles the individuation frame, by adding to the basic psychological complex the distinct traits of a maternal mythology, whose profound explanation can also be detected in Hesse’s early childhood trauma. Hermann Hesse came across Jungian psychoanalysis in May 1916, when he was treated for a nervous breakdown in a private sanatorium near Luzern. He met there a young physician, J. B. Lang, who made a great impression on him by treating his illness with un-Orthodox, Jungian methods, based on the hermeneutics of profound cultural symbols and archetypes. Dr. Lang was also the man who urged Hesse to “act out” his fears and complexes by taking up painting. The writer would always remain faithful to this “therapy”, by completing more than 3,500 oil paintings and drawings, some of them hosted by the Hermann Hesse Museum in Montagnola. A sample of this prestigious collection was brought to the United States in 1999 (Febr. 14 – May 30) by the Oglethorpe University Museum. The style of his paintings show colorful, mild (not radical) Expressionist traces, which also inflect the style of Klingsor, the painter from the novella Klingsor’s Last Summer (Klingsors letzter Sommer, 1920). The color palette of these paintings also evinces sensual chaos and mental exuberance, bordering on a sense of death and extinction. Painting a wild, Dionysian self-portrait on the brink of his death, Klingsor deliberately turns the dreamy surface of his forms and colors into a destructive, elementary, “artistic” energy, inspired by demonic forces surging from the underworld. Drawing on Nietzsche’s The Birth of Tragedy (1871-1872), itself inspired from Schopenhauer’s The World as Will and Representation (1816), the topic of artistic creation is conceived as a decadent, self- destructive process – a theme that provides the in-depth structure of Thomas Mann’s major novels. Hesse’s flamboyant protagonist is, in Nietzsche’s specific terms, a Dionysian, exuberant “mid-day man” and a Sun-worshipper, who drives his art beyond form, into color torment and extinction. Hesse’s characters are primarily reclusive figures, who enjoy shadowy places, in spite of their precious Bohemian solitude, which drives them out of towns and houses, into the open spaces of the forest and the plain. As a consequence, the Sun is mostly associated in his writings with destructive exuberance. As we shall see, after leaving the spiritual enclave of Castalia, Josef Knecht, the master of the Glass Bead Game, is also subdued by the power of the rising sun. Hermann Hesse’s typical hero is the anti-bourgeois, Bohemian, anarchist artist and wanderer, illustrated in the early novel Peter Camenzind (1904), in (Knulp (1915) 14 Hermann Hesse’s Spiritual Formula _______________________________________________________________________________________________________________________________________________________________________________________________ and particularly in Der Steppenwolf (1927; Engl. transl. 1929 as Steppenwolf; revised transl. in 1963). Steppenwolf constituted one of the main “Bibles” of the young counter- culture movement of the sixties in the USA and in Western Europe. A famous Californian rock group, Sparrow, changed its name into Steppenwolf; their song, Born to Be Wild, released in 1968, is featured in the film Easy Rider. Harry Haller, the social outcast protagonist of the novel, attracted the young rebels of the sixties precisely because of his split, half male, half female personality, which he transcends by means of love and magic. Numerous hippies of the sixties considered themselves “steppenwolves” in their urge for transgressing social order and discipline. They also loved Harry Haller because of his refusal to take up adult values and his desire to remain a paradoxically immature child of the universe. Many characters depicted in Hesse’s great novels bear childish traces, recalling Nietzsche’s famous Zarathustra and his teachings. The utopian province of Castalia, which hosts the elite fraternity of the glass bead game players, is also depicted as a “childish” spiritual enclave, surrounded by the “mature” forces of politics and history. The artist pictured as a melancholic, Bohemian social outcast obsessed Hermann Hesse from the beginnings of his literary career. Furthermore, it brought into his stories the structural opposition between the sterile fixity of the social settler, such as the family man, the bourgeois or the philistine, and the exuberant, spiritual richness of the wanderer. Hesse also shared with Nietzsche and Thomas Mann the attraction towards the “artistic”, brilliant, Italian or Mediterranean South, as a counterpart to the foggy, gloomy German North. In this antithesis, which explains many characteristics of his protagonists, the “German” North plays the role of the structuring, restrictive form, while the Mediterranean South engages – similar to what it happens in Thomas Mann’s Death in Venice - the destructive, Dionysian energies of the underworld. This structural opposition is used by Hesse for the first time in his early novel Knulp, whose protagonist is an elderly social outlaw.
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