The Marginalian
The Marginalian

Hermann Hesse on Solitude, the Value of Hardship, the Courage to Be Yourself, and How to Find Your Destiny

Hermann Hesse on Solitude, the Value of Hardship, the Courage to Be Yourself, and How to Find Your Destiny

“No one can build you the bridge on which you, and only you, must cross the river of life,” the young Nietzsche wrote as he contemplated what it takes to find oneself. Somehow, this man of stark contradiction, cycling between nihilistic despondency and electric buoyancy along the rim of madness, has managed to inspire some of humanity’s most surefooted spirits — among them, the great German poet, novelist, painter, and Nobel laureate Hermann Hesse (July 2, 1877–August 9, 1962), who drew from Nietzsche’s philosophy the most humanistic ideas, then magnified them with his own transcendent humanity.

Some of Hesse’s most emboldening ideas about our human responsibility to ourselves and the world unfold in his “Letter to a Young German,” written to a dispirited youth in 1919 and later included in his 1946 anthology If the War Goes On… (public library), published the year he received the Nobel Prize — the same stirring piece that gave us Hesse on hope, the difficult art of taking responsibility, and the wisdom of the inner voice.

Hermann Hesse

Decades before E.E. Cummings asserted that “to be nobody-but-yourself — in a world which is doing its best, night and day, to make you everybody else — means to fight the hardest battle which any human being can fight,” Hesse writes:

You must unlearn the habit of being someone else or nothing at all, of imitating the voices of others and mistaking the faces of others for your own.

[…]

One thing is given to man which makes him into a god, which reminds him that he is a god: to know destiny.

[…]

When destiny comes to a man from outside, it lays him low, just as an arrow lays a deer low. When destiny comes to a man from within, from his innermost being, it makes him strong, it makes him into a god… A man who has recognized his destiny never tries to change it. The endeavor to change destiny is a childish pursuit that makes men quarrel and kill one another… All sorrow, poison, and death are alien, imposed destiny. But every true act, everything that is good and joyful and fruitful on earth, is lived destiny, destiny that has become self.

Echoing Nietzsche’s insistence that a fulfilling life requires embracing rather than running from difficulty, Hesse exhorts the young to treat their suffering with respect and curiosity, and adds:

Might your bitter pain not be the voice of destiny, might that voice not become sweet once you understand it?

[…]

Action and suffering, which together make up our lives, are a whole; they are one. A child suffers its begetting, it suffers its birth, its weaning; it suffers here and suffers there until in the end it suffers death. But all the good in a man, for which he is praised or loved, is merely good suffering, the right kind, the living kind of suffering, a suffering to the full. The ability to suffer well is more than half of life — indeed, it is all life. Birth is suffering, growth is suffering, the seed suffers the earth, the root suffers the rain, the bud suffers its flowering.

In the same way, my friends, man suffers destiny. Destiny is earth, it is rain and growth. Destiny hurts.

Long before Simone Weil contemplated how to make use of our suffering, Hesse holds up hardship as “the forge of destiny” and adds:

It is hard to learn to suffer. Women succeed more often and more nobly than men. Learn from them! Learn to listen when the voice of life speaks! Learn to look when the sun of destiny plays with your shadows! Learn to respect life! Learn to respect yourselves! From suffering springs strength…

Writing fifteen years after he made his exquisite case for breaking the trance of busyness, Hesse returns to the sandbox of selfhood — solitude:

True action, good and radiant action, my friends, does not spring from activity, from busy bustling, it does not spring from industrious hammering. It grows in the solitude of the mountains, it grows on the summits where silence and danger dwell. It grows out of the suffering which you have not yet learned to suffer.

[…]

Solitude is the path over which destiny endeavors to lead man to himself. Solitude is the path that men most fear. A path fraught with terrors, where snakes and toads lie in wait… Without solitude there is no suffering, without solitude there is no heroism. But the solitude I have in mind is not the solitude of the blithe poets or of the theater, where the fountain bubbles so sweetly at the mouth of the hermit’s cave.

Photograph by Maria Popova

Learning to be nourished by solitude rather than defeated by it, Hesse argues, is a prerequisite for taking charge of our destiny:

Most men, the herd, have never tasted solitude. They leave father and mother, but only to crawl to a wife and quietly succumb to new warmth and new ties. They are never alone, they never commune with themselves. And when a solitary man crosses their path, they fear him and hate him like the plague; they fling stones at him and find no peace until they are far away from him. The air around him smells of stars, of cold stellar spaces; he lacks the soft warm fragrance of the home and hatchery.

[…]

A man must be indifferent to the possibility of falling, if he wants to taste of solitude and to face up to his own destiny. It is easier and sweeter to walk with a people, with a multitude — even through misery. It is easier and more comforting to devote oneself to the “tasks” of the day, the tasks meted out by the collectivity.

In a sentiment the poet May Sarton would echo in her stunning ode to solitude two decades later, Hesse adds:

Solitude is not chosen, any more than destiny is chosen. Solitude comes to us if we have within us the magic stone that attracts destiny.

Sunlit Solitude by Maria Popova. (Available as a print.)

Two millennia after Seneca admonished that “all your sorrows have been wasted on you if you have not yet learned how to be wretched,” Hesse exults:

Blessed be he who has found his solitude, not the solitude pictured in painting or poetry, but his own, unique, predestined solitude. Blessed be he who knows how to suffer! Blessed be he who bears the magic stone in his heart. To him comes destiny, from him comes authentic action.

In consonance with Seamus Heaney’s lyrical insight that “the true and durable path into and through experience involves being true… to your own solitude, true to your own secret knowledge,” Hesse addresses the young:

You were made to be yourselves. You were made to enrich the world with a sound, a tone, a shadow.

[…]

In each one of you there is a hidden being, still in the deep sleep of childhood. Bring it to life! In each one of you there is a call, a will, an impulse of nature, an impulse toward the future, the new, the higher. Let it mature, let it resound, nurture it! Your future is not this or that; it is not money or power, it is not wisdom or success at your trade — your future, your hard dangerous path is this: to mature and to find God in yourselves.

A century later, the entire piece remains a spectacular and deeply insightful read, as does the whole of Hesse’s If the War Goes On…. Complement this particular fragment with Ursula K. Le Guin on suffering and the other side of pain, Louise Bourgeois on how solitude enriches creative work and Elizabeth Bishop on why everyone should experience at least one long period of solitude in life, then revisit Hesse on the discipline of savoring life’s little joys, why books will survive all future technology, the three types of readers, and what trees teach us about belonging and life.

BP

The Violinist Who Solved the Ancient Riddle of How the World Holds Together

This essay is adapted from Traversal.

She is looking at the staff lines of a strange symphony in blue, her cautious disbelief punctured by a burst of delirious wonderment. Brushes and tubes of paint are scattered about her — paint she has spent years mixing into the perfect shades of blue to color a world’s worth of oceanic depths inside the contours of her enormous maps in the making. But now she is not looking at the blues. She is not looking at the maps. She is looking at the staff lines. Except they are staff lines only to her, a violinist since girlhood. To any other geologist, to her colleagues at the Lamont Geological Observatory high on the banks of the Hudson River, to the geochemists in the observatory basement carbon-dating rock samples trying to prove that the Earth was created in 4004 BCE, this object of disbelief and wonderment is an ordinary fathogram plotting the undulations of the ocean floor across five horizontal lines, evenly spaced along thousand-fathom increments of depth — the data output of a fathometer, an echo-sounding instrument pioneered in 1490 when Leonardo da Vinci dipped a tube into open water to gauge the distance of vessels, then perfected centuries later into the sonar technology used for detecting enemy submarines during the world’s first global war. Four centuries after Magellan conducted the first single-spot sounding by plunging a weighted line into the blue Pacific waters and declared the ocean fathomless when the line reached 410 fathoms, the invention of the fathometer in the early 1920s, with its ability to measure depths as immense as 3,000 fathoms, revolutionized the human sense of the world below the surface of the world — a world then more mysterious than the Moon. “Prais’d be the fathomless universe,” Whitman had exulted in Leaves of Grass, plunging the same exultant imagination into the unfathomed universe residing right here on Earth, in what he reverenced as “the world below the brine.”

A century after Whitman, with still only a fraction of one percent of that world studied in detail, with three-quarters of the planet appearing on any map as a homogenous and featureless blue background to terrestrial topography, with the bottom of the world imagined as an enormous bathtub, this violinist trained in spherical trigonometry is hearing with her mind’s ear something never heard before, something unspeakable — anathema to every accepted theory of how this rocky blue planet holds together as a world. Humming beneath it is the answer to the ancient mystery of how a tremor in a mountain can dismantle a town, a life, a world.

Marie Tharp at work. (Lamont-Doherty Earth Observatory.)

She has unrolled nearly a kilometer of paper stacked in the corner of her office — fathograms from soundings her boss and his graduate students have conducted on several Atlantic expeditions over the course of five years, expeditions not one of which she, any she, was permitted to join. She has spliced together a composite portrait of the ocean from the partial data sounded along the vessel’s various routes, recorded on blue linen paper with a crow quill pen and India ink. She has glued together strips of this blue linen paper into an enormous sheet sprawled across several drafting tables, magnified by a fortyfold scale of exaggeration to render the subtleties of the data legible; one of those subtleties would be the spark of revolution. On this enormous sheet, she has plotted the various depth measurements — the underwater peaks and troughs, the smooth slopes and the sudden plunges. She has marked each depth reading as a dot on the graph. A note on the staff. Dots spaced about an inch apart, to be connected into a melody of meaning.

And there in that void of data, in that inch of silence, is where the computational mind reaches its limit and the compositional mind begins, demanding a virtuosity of interpretation.

She has filled in the gaps with dotted hypotheses, sensical chords connecting the notes. And now, with the strange score before her, skeptical as a scientist, hopeful as a hymnodist, she is sight-reading the record of Earth’s largest geologic feature — undiscovered and unbelievable, singing there in the data without counterpoint: a rift valley at the bottom of the ocean, extending forty thousand continuous miles around the globe in jagged lines contouring something that cannot be, if what the world believes about the planet is true.

She is about to paint that revolutionary line in blazing red across her perfect blues. The tectonic record of a great inhale splitting Earth’s solar plexus apart.

Marie Tharp in her early thirties.

The year is 1952. Marie Tharp is thirty-two. One of a handful of oceanographic cartographers in the world, she has spent four years drafting the ocean floor, mapping and remapping the vast majority of the planet’s surface, composing coherence out of strobing data — data that would confirm the highly controversial notion that the Earth is not a static planet but a dynamic, ever-changing world; that continental drift — the fringe theory the German meteorologist Alfred Wegener had proffered half a century earlier and paid for with his reputation, then his life — is true.

Half a century later, in the final years of her life, Marie Tharpe will look back on her discovery in its wider context with the same wonder-stricken disbelief:

Not too many people can say this about their lives: The whole world was spread out before me (or at least, the 70 percent of it covered by oceans). I had a blank canvas to fill with extraordinary possibilities, a fascinating jigsaw puzzle to piece together: mapping the world’s vast hidden seafloor. It was a once-in-a-lifetime—a once-in-the-history-of-the-world—opportunity for anyone, but especially for a woman in the 1950s. The nature of the times, the state of the science, and events large and small, logical and illogical, combined to make it all happen.

Marie had grown up messy-haired and mud-covered, cartwheeling on dirt roads, collecting snake skeletons, searching for arrowheads that she mounted like stone butterflies, getting sent home from school for wearing trousers, riding into the mossy rockscapes and sunlit forests of the American Midwest in a boxy 1920s truck, the green government truck her father drove and taught her to drive when she was eleven — her father, the publicly funded soil surveyor and poet without a public, whom she adored and who adored her. She would later joke that he took her on those field trips mostly to use her as a living metric, photographing the small girl next to various large geologic objects he wished to size up.

Under the demands of government geology, the tribe of three moved constantly—Indiana, Alabama, Ohio, D.C., more than two dozen miniature migrations before Marie graduated from adolescence, not minding the life of perennial nomads. When her father had saved up enough, he bought a farm in Ohio to fix up and settle the roaming band. Within a year, her mother was dead. Her mother was dead, and all Marie could do was play the violin. She played it into college, into the college symphony orchestra, into a life-plan that was about to get entirely remapped. But it never left her, the music, even after she grew enraptured by geology, pivoting toward it but still completing her majors in music and English, along with four minors across the visual arts. And now — a graduate degree in geology and a second baccalaureate in mathematics later — she is looking at the lines of the fathometer and seeing the symphony of the Earth.

The plate tectonics model that would arise from her discovery would go on to change our understanding of life itself: Tectonic activity mixes surface and ocean chemistry, recycling elements to keep atmospheric carbon dioxide and global temperature stable, and is what allowed Earth’s waters to remain liquid for the billions of years that complex life needed to evolve. Without it, we would have never risen from the oceans to measure the universe and fill the world with music.

Marie Tharp and her collaborator Bruce Heezen’s historic map of the ocean floor. (Library of Congress.)

The story of Marie Thrape’s life and her discovery — entwined with those of Alfred Wegener, Walt Whitman, Mary Shelley, Frederick Douglass, and other visionaries who changed our understanding of what makes a planet a world and what makes matter a mind capable of music and mathematics, of justice and love — comes alive in Traversal, the cover of which features her revolutionary map of the ocean floor.

BP

How to Be Un-Dead: Anaïs Nin and D.H. Lawrence on the Key to Living Fully

“When you surrender, the problem ceases to exist,” Henry Miller wrote in his stunning letter to Anaïs Nin (February 21, 1903–January 14, 1977). “Try to solve it, or conquer it, and you only set up more resistance.”

But we, the controlling species, the conquering species, have a hard time with this notion of surrender; we, the conflicted species, spend our lives resisting it yet craving its liberations.

Anaïs Nin

Nin herself — a woman uncommonly liberated from the common traps of convention, control, and self-consciousness — took up the spiritual mechanics of this paradox in her first published book, D. H. Lawrence: An Unprofessional Study (public library), composed when she was still in her twenties.

With an eye to D.H. Lawrence (September 11, 1885–March 2, 1930) and his “philosophy that was against division,” his “plea for whole vision,” she writes:

When the realization came to the moderns of the importance of vitality and warmth, they willed the warmth with their minds. But Lawrence, with the terrible flair of the genius, sensed that a mere mental conjuring of the elemental was a perversion… Lawrence believed that the feelings of the body, from its most extreme impulses to its smallest gesture, are the warm root for true vision, and from that warm root can we truly grow. The livingness of the body was natural; the interference of the mind had created divisions, the consciousness of wrong-doing or well-doing.

In a sentiment central to my own animating ethos, she adds:

Life is a process of becoming, a combination of states we have to go through. Where people fail is that they wish to elect a state and remain in it. This is a kind of death.

It was Lawrence’s own writing that awakened in her this awareness of ongoingness and the urgency of total aliveness — the way “livingness is the axis of his world, the light, the gravitation, and electromagnetism of his world.”

In his 1924 novel The Boy in the Bush, Lawrence makes a stunning case for the indivisibility of it all — the beauty and the sorrow, the ache and the astonishment:

All real living hurts as well as fulfils. Happiness comes when we have lived and have a respite for sheer forgetting. Happiness, in the vulgar sense, is just a holiday experience. The life-long happiness lies in being used by life; hurt by life, driven and goaded by life, replenished and overjoyed with life, fighting for life’s sake. That is real happiness. In the undergoing, a large part of it is pain.

D.H. Lawrence

This was the foundational philosophy of Lawrence’s worldview — the pulse-beat that makes his writing so resonant and eternally alive, the way all great spiritual texts are. He distilled this view in an especially beautiful passage from his 1923 novel Kangaroo, reckoning with the most universal reality of life — the reality we spend our lives fighting, yet the one that peeks through in all of our greatest works of art and highest triumphs of the creative spirit. Echoing Whitman’s defense of our inner multitudes, often at odds with each other, he writes in an era when every woman was a “man” purely as a matter of linguistic convention:

If a man loves life, and feels the sacredness and mystery of life, then he knows that life is full of strange and subtle and even conflicting imperatives. And a wise man learns to recognize the imperatives as they arise — or nearly so — and to obey. But most men bruise themselves to death trying to fight and overcome their own, new, life-born needs, life’s ever strange imperatives. The secret of all life is obedience: obedience to the urge that arises in the soul, the urge that is life itself, urging us to new gestures, new embraces, new emotions, new combinations, new creations.

In the same epoch when Hermann Hesse so beautifully defended the wisdom of the inner voice, Lawrence’s protagonist makes a passionate case for listening to the song of life as it reverberates through the singular cathedral of each self, yours and mine, as it did for Nin and Lawrence and every other great mind long sung out of existence:

I offer no creed. I offer myself, my heart of wisdom, strange warm cavern where the voice of the oracle steams in from the unknown; I offer my consciousness, which hears the voice; and I offer my mind and my will, for the battle against every obstacle to respond to the voice of life.

Complement with Mary Oliver on how to live with maximum aliveness and Henry Miller on the measure of a life well lived, then revisit Nin on the meaning of maturity and how reading awakens us from the trance of near-living.

BP

Tolkien Reads from “The Hobbit” in Rare Archival Audio from His First Encounter with a Tape Recorder

J.R.R. Tolkien (January 3, 1892–September 2, 1973) firmly believed that there is no such thing as writing “for children” and that creative fantasy serves to set the ageless human imagination free. Nowhere was Tolkien’s ethos more perfectly enacted than in his 1937 fantasy novel The Hobbit (public library), a book so beloved that Tolkien’s own little-known illustrations for the original edition have been reimagined by great artists around the world in the decades since its publication.

In August of 1952, having just finished the manuscript of The Lord of the Rings, Tolkien took a vacation in Worcestershire, where he stayed with his friend George Sayer, an English Master at the local college. To entertain his guest one evening, Sayer pulled out an early portable tape recorder. Although the technology had been around for some time, it was only just becoming commercially available and Tolkien hadn’t seen one before. Intrigued by how it worked, he joked that he “ought to cast out any devil that might be in it” by recording himself reading the Lord’s Prayer in his beloved ancient Gothic language. The result delighted him, and he went on to read from his own work.

In this rare archival recording from that serendipitous summer evening, sixty-year-old Tolkien reads from The Hobbit, doing a magnificent impression of Gollum in the ancient accent he so loved — please enjoy:

Complement with Mary Oliver reading from Blue Horses, Frank O’Hara reading his “Metaphysical Poem,” Susan Sontag reading her short story “Debriefing,” Dorothy Parker reading her poem “Inscription for the Ceiling of a Bedroom,” and Chinua Achebe reading his little-known poetry, then revisit the forgotten children’s book Tolkien wrote and illustrated for his own kids.

BP

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