1. Siddhartha: The Ferryman Feraco Search for Human Potential 17 October 2013

2. In “The Ferryman,” Siddhartha’s back at the same river, looking for the same man – restarting the cycle that he messed up the first time. In “The Ferryman,” Siddhartha’s back at the same river, looking for the same man – restarting the cycle that he messed up the first time. The River as Exhibit A for the Three Universal Truths: “But today he only saw one of the river’s secrets, one that gripped his soul. He saw that the water continually flowed and flowed and yet it was always there; it was always the same and yet every moment it was new. Who could understand [or] conceive of this? He did not understand it; he was only aware of a dim suspicion, a faint memory, divine voices” (83) The River as Exhibit A for the Three Universal Truths: “But today he only saw one of the river’s secrets, one that gripped his soul. He saw that the water continually flowed and flowed and yet it was always there; it was always the same and yet every moment it was new. Who could understand [or] conceive of this? He did not understand it; he was only aware of a dim suspicion, a faint memory, divine voices” (83) Anicca and anatta: non-self, capacity for reinvention, responsiveness to what’s around it, etc. Anicca and anatta: non-self, capacity for reinvention, responsiveness to what’s around it, etc.

3. Clothing plays an important role in indicating Siddhartha’s stages of identity. Clothing plays an important role in indicating Siddhartha’s stages of identity. Siddhartha has decent clothes in the village, trades them in for a loincloth as a Samana, gets some nice clothes in the town, etc. Siddhartha has decent clothes in the village, trades them in for a loincloth as a Samana, gets some nice clothes in the town, etc. “Oh, you would soon lose your taste for [ferryman’s work]. It is not for people in fine clothes,” [Vasudeva replied]. Siddhartha laughed. “I have already been judged by my clothes today and regarded with suspicion. Will you accept these clothes from me, which I find a nuisance?” (83-84). “Oh, you would soon lose your taste for [ferryman’s work]. It is not for people in fine clothes,” [Vasudeva replied]. Siddhartha laughed. “I have already been judged by my clothes today and regarded with suspicion. Will you accept these clothes from me, which I find a nuisance?” (83-84). In short, his old identity doesn’t “fit” him anymore. In short, his old identity doesn’t “fit” him anymore.

4. He’s starting from scratch, as his clothing seems to indicate great wealth that his frustration belies. He’s starting from scratch, as his clothing seems to indicate great wealth that his frustration belies. In reality, his old life left him with nothing of value. In reality, his old life left him with nothing of value. Reflect back on the Kamaswami conversation to open “Amongst the People” for a comparison: here, Siddhartha wishes to “learn how to handle the boat” – i.e., learn how to navigate through life. Reflect back on the Kamaswami conversation to open “Amongst the People” for a comparison: here, Siddhartha wishes to “learn how to handle the boat” – i.e., learn how to navigate through life. Vasudeva wants to know why he’s “tired of his fine clothes” – i.e., why he’s so eager to abandon his old life and identity. Vasudeva wants to know why he’s “tired of his fine clothes” – i.e., why he’s so eager to abandon his old life and identity. So Siddhartha talks, and talks, and talks… So Siddhartha talks, and talks, and talks…

5. “It was one of the ferryman’s greatest virtues that, like few people, he knew how to listen…Siddhartha felt how wonderful it was to have such a listener who could be absorbed in another person’s life, his strivings, his sorrows.” “It was one of the ferryman’s greatest virtues that, like few people, he knew how to listen…Siddhartha felt how wonderful it was to have such a listener who could be absorbed in another person’s life, his strivings, his sorrows.” Listening implies a focus on others, whereas talking implies a focus on one’s self. Listening implies a focus on others, whereas talking implies a focus on one’s self. If you spend all of your time focusing on yourself, it’s impossible to see the connections between yourself and the world around you. If you spend all of your time focusing on yourself, it’s impossible to see the connections between yourself and the world around you.

6. It’s one of the reasons that desire (and the consequent suffering) prevents people from seeing the deeper meaning in their lives: you’re so caught up in what’s happening to you that you miss out on the perspective that shows you what’s really happening. It’s one of the reasons that desire (and the consequent suffering) prevents people from seeing the deeper meaning in their lives: you’re so caught up in what’s happening to you that you miss out on the perspective that shows you what’s really happening. That perspective requires you to be aware of how you fit within a larger whole; what kind of puzzle piece are you? That perspective requires you to be aware of how you fit within a larger whole; what kind of puzzle piece are you?

7. By continually viewing himself as superior to and separate from others – when he really isn’t - Siddhartha always misunderstands how he fits. By continually viewing himself as superior to and separate from others – when he really isn’t - Siddhartha always misunderstands how he fits. As a result, he can’t find the peace and enlightenment he seeks. As a result, he can’t find the peace and enlightenment he seeks. Notice how often characters misunderstand others’ words, actions, or desires; they’re trying to figure out how they fit the puzzle as well. Notice how often characters misunderstand others’ words, actions, or desires; they’re trying to figure out how they fit the puzzle as well.

8. One more thing of note: Hesse exaggerates how rarely Vasudeva speaks, or how little he knows; he speaks when there’s something worth saying, as seen in Chapter 10. One more thing of note: Hesse exaggerates how rarely Vasudeva speaks, or how little he knows; he speaks when there’s something worth saying, as seen in Chapter 10. As we’ve mentioned before, he doesn’t need to speak often – he’s enlightened! As we’ve mentioned before, he doesn’t need to speak often – he’s enlightened! In short, you speak when you’re trying to figure things out; when you already know, you have the luxury of listening. In short, you speak when you’re trying to figure things out; when you already know, you have the luxury of listening. How different would education be if we operated the class this way? (Socratic methods…) How different would education be if we operated the class this way? (Socratic methods…)

9. Vasudeva insists that he learned to listen from the river, and that Siddhartha will learn as well. Vasudeva insists that he learned to listen from the river, and that Siddhartha will learn as well. They spend a lot of time together – the book essentially passes over twelve years in a “montage” here. They spend a lot of time together – the book essentially passes over twelve years in a “montage” here. You’d think this means Siddhartha’s wasting his time, but he’s really just recovering from a lifetime of self-abuse. You’d think this means Siddhartha’s wasting his time, but he’s really just recovering from a lifetime of self-abuse. The chapter resumes with Kamala’s ill-fated voyage to see Gotama before he passes away. The chapter resumes with Kamala’s ill-fated voyage to see Gotama before he passes away.

10. She’s beholden to her son, a deeply spoiled child of eleven, and he’s essentially dragged along on the trip. She’s beholden to her son, a deeply spoiled child of eleven, and he’s essentially dragged along on the trip. Constantly complaining, he often pulls Kamala off the path. Constantly complaining, he often pulls Kamala off the path. It is, perhaps, a bitter irony that Kamala is trapped by the connections she forms – she who, according to Siddhartha, cannot love. It is, perhaps, a bitter irony that Kamala is trapped by the connections she forms – she who, according to Siddhartha, cannot love. Eventually, the boy’s selfishness leads to her death: the black snake, that old symbol of desire and temptation, poisons her while he eats. Eventually, the boy’s selfishness leads to her death: the black snake, that old symbol of desire and temptation, poisons her while he eats.

11. She lives long enough to see Siddhartha again, and their parting is bittersweet. She lives long enough to see Siddhartha again, and their parting is bittersweet. Siddhartha still doesn’t care for her as much as she does for him, but he reassures her in her last moments; in his own broken way, he does love her. Siddhartha still doesn’t care for her as much as she does for him, but he reassures her in her last moments; in his own broken way, he does love her. The chapter ends with Kamala’s funeral pyre and burial, and the readers are left hoping she’ll have better luck next time, on her next spin through the cycle. The chapter ends with Kamala’s funeral pyre and burial, and the readers are left hoping she’ll have better luck next time, on her next spin through the cycle.