The Frighted Constraints In Herman Hesse's Siddhartha

Human tendency to constantly seek self-validation through externalities reveals the sardonic manner of life. Our true infinitesimal importance captures the evading pursuit in finding a sense of purpose which our fingertips to no avail try to grasp. Our attachment to prevalent tangibles parallels the parasitic host dynamic in which we cast ourselves to give ourselves a sense of significance and need. Reveling in the uncertainties and doubt, life feeds off us breeding a false notion of time. Its apparent limited and linear structure embeds an internal clock to which we find ourselves racing against fruitlessly. Its fixed rigid facade relinquishes what little autonomy we have on our own life. The curtained constraints gives an imposing figure
With a conflicting principal need to fill self with void, Siddhartha’s inefficacious objective inherited by the Samanas, a cohort of ascetics to which he fled Brahmin life for, ruled impotent. The disdainful taste in his life left by the samanas due to their antipathetic nature in which they desired to rid ego leaves another faith unable to meet his measurement of validity. “When the entire self was transcended and extinct, when every drive and every mania in the heart had fallen silent, then the ultimate was bound to awaken” (Hesse 13-14). Hesse’s precise use of meticulous diction symbolizes the unclear nature which Siddhartha perpetually finds himself in. “Bound to awaken”, crystallizes Siddhartha’s wistful contemplative state as Hesse throws up in the air a false hope of possibility which had yet to be uncovered by Siddhartha. Another unprolific belief failing to mitigate the irreconcilable adversities protruding at every instance in his life heaves him into a constant cycle. This cyclical nature also highlights the subtle love and hate duo present not only in the child people but also enlightenment. This recurring dynamic embodies another one of life’s hidden ironies to which he bestows himself gratuitous. With the subtle implication that emotions are of no place in the journey to enlightenment reiterated in both Brahmin life and Samana life who believe the holy books of teaching will reveal the solution and the riddance of ego elevates you into this higher form, respectively, Siddhartha finds the solution through this shunned method of feeling. “And now this is a teaching you will laugh at: Love, O Govinda, seems paramount to me.” (Hesse 128). With the pushing aside of emotions prevalent in both Siddhartha and Govinda, a childhood friend whose departure still kept him in the mindset to abstain from emotions, we see that this may seem ridicule. The astonishing realization