Siddhartha: Govinda Feraco Search for Human Potential 17 October 2013

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

“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.

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.

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…”

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…

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.”

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…

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.”

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.

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.

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.

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.”

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.

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.

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.”

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.

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.

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!