名著阅读

SANSARA
For a long time, Siddhartha had lived the life of the world and of lust, though without being a part of it. His senses, which he had killed off in hot years as a Samana, had awoken again, he had tasted riches, had tasted lust, had tasted power; nevertheless he had still remained in his heart for a long time a Samana; Kamala, being smart, had realized this quite right. It was still the art of thinking, of waiting, of fasting, which guided his life; still the people of the world, the childlike people, had remained alien to him as he was alien to them.
Years passed by; surrounded by the good life, Siddhartha hardly felt them fading away. He had become rich, for quite a while he possessed a house of his own and his own servants, and a garden before the city by the river. The people liked him, they came to him, whenever they needed money or advice, but there was nobody close to him, except Kamala.
That high, bright state of being awake, which he had experienced that one time at the height of his youth, in those days after Gotama's sermon, after the separation from Govinda, that tense expectation, that proud state of standing alone without teachings and without teachers, that supple willingness to listen to the divine voice in his own heart, had slowly become a memory, had been fleeting; distant and quiet, the holy source murmured, which used to be near, which used to murmur within himself. Nevertheless, many things he had learned from the Samanas, he had learned from Gotama, he had learned from his father the Brahman, had remained within him for a long time afterwards: moderate living, joy of thinking, hours of meditation, secret knowledge of the self, of his eternal entity, which is neither body nor consciousness. Many a part of this he still had, but one part after another had been submerged and had gathered dust. Just as a potter's wheel, once it has been set in motion, will keep on turning for a long time and only slowly lose its vigour and come to a stop, thus Siddhartha's soul had kept on turning the wheel of asceticism, the wheel of thinking, the wheel of differentiation for a long time, still turning, but it turned slowly and hesitantly and was close to coming to a standstill. Slowly, like humidity entering the dying stem of a tree, filling it slowly and making it rot, the world and sloth had entered Siddhartha's soul, slowly it filled his soul, made it heavy, made it tired, put it to sleep. On the other hand, his senses had become alive, there was much they had learned, much they had experienced.
轮回
席特哈尔塔过了很长时间的世俗生活和性爱生活，却并没有完全属于它。他在狂热的沙门年代里扼杀的性欲又苏醒了，他尝到了财富的滋味，尝到了肉欲的滋味，尝到了权势的滋味，但他心里很长时间仍是个沙门，而聪明的卡玛拉也准确地看清了这一点。仍然是思考、等待和斋戒的艺术引导着他的生活，他对世俗的人们，对那些孩子般的俗人依然生疏，正像他们也不熟悉他一样。
岁月荏苒，席特哈尔塔置身在安乐中几乎没觉察年华的流逝。他富了，早就拥有了一幢自己的住宅以及自己的仆人，在城郊的河边还另有一个花园。人们都喜欢他，需要钱或忠告时就来找他，可是除了卡玛拉，没有人跟他特别亲近。
他以前在青春年代里体验过的那种高度敏锐的清醒，在听戈塔马讲经之后的日子里，在与戈文达分手后的日子里，他体验过的那种高度敏锐的清醒，那种紧张的期待，那种既无学说又无师长的值得自豪的独立，那种准备在自己内心倾听神灵声音的灵活决心，都渐渐变成了回忆，变成了过去；原来离他很近的在他心中流过的圣泉，已经是在远处轻轻地流淌了。他向沙门学到的许多东西，他向戈塔马学到的许多东西，他向婆罗门父亲学到的许多东西，依然长时间地留在他心里：节俭的生活，思考的乐趣，潜修的光阴，还有对自己，即对那个既非肉体又非意识的永恒自我的悄然认知。它们有的确实还留在他心里，但是，毕竟已一个接一个地消失，被尘土掩盖了。就像制陶工匠的圆盘，一旦转动起来就会久久地转个不停，最后才慢慢地减速和停止那样，席特哈尔塔心里的苦修之轮、思考之轮和分辨之轮也是这样久久地转动不已，现在仍在转动，但是已经慢了，晃动了，接近停止了。就像温气渗入正在枯死的树干，慢慢地充满了它并使之腐朽那样，俗气和惰性也侵入了席特哈尔塔的心灵，慢慢地充满了它并使之学生，使之疲乏，使之麻木。而他的情欲却变得活跃起来，学到了很多，也体验了很多。
背景阅读

本书简介：
古印度贵族青年悉达多英俊聪慧，拥有人们羡慕的一切。为了追求心灵的安宁，他孤身一人展开了求道之旅。他在舍卫城聆听佛陀乔答摩宣讲教义，在繁华的大城中结识了名妓伽摩拉，并成为一名富商。心灵与肉体的享受达到顶峰，却让他对自己厌倦、鄙弃到极点。在与伽摩拉最后一次欢爱之后，他抛弃了自己所有世俗的一切，来到那河边，想结束自己的生命。在那最绝望的一刹那，他突然听到了生命之河永恒的声音……经过几乎一生的追求，悉达多终于体验到万事万物的圆融统一，所有生命的不可摧毁的本性，并最终将自我融入了瞬间的永恒之中。

作者简介：
赫尔曼·黑塞（Hermann Hesse，1877.7.2-1962.8.9）德国作家。1923年46岁入瑞士籍。1946年获诺贝尔文学奖。1962年于瑞士家中去世。爱好音乐与绘画，是一位漂泊、孤独、隐逸的诗人。黑塞的诗有很多充满了浪漫气息，从他的最初诗集《浪漫之歌》的书名，也可以看出他深受德国浪漫主义诗人的影响，以致后来被人称为“德国浪漫派最后的一个骑士”。主要作品有《彼得·卡门青》、《荒原狼》、《东方之行》、《玻璃球游戏》等。

主要生平及创作
出生于德国西南部的小城卡尔夫的一个牧师家庭。自幼在浓重的宗教气氛中长大，1891年，他通过“邦试”，考入毛尔布隆神学校。由于不堪忍受经院教育的摧残，半年后逃离学校。这期间他游历许多城市，从事过多种职业。
　　
在比较广泛地接受东西方文化熏陶之后，1904年，黑塞发表了长篇小说《彼得·卡门青特》，一举成名，从此成为专业作家。这一年他与玛丽结婚，移居巴登湖畔，埋头写作，1906年发表了长篇小说《在轮下》。这一时期的创作以浪漫主义诗歌、田园诗风格的抒情小说和流浪汉小说为主，作品洋溢着对童年和乡土的思念之情，充满对广大自然和人类的爱，同时也表现了青年人的精神苦闷与追求。
　　
第一次世界大战后，黑塞的创作发生了明显的变化，他醉心于尼采哲学，求助于印度佛教和中国的老庄哲学，并对荣格的精神分析产生了深厚的兴趣。他试图从宗教、哲学和心理学方面探索人类精神解放的途径。这时期的长篇小说有《克努尔普》（1916）、《德米安》（1919）、《席特哈尔塔》（1922）、《荒原狼》（1927）和《纳尔齐斯与歌尔德蒙》（1930）等。这些书深受西方读者的喜爱，得到极高的评价，其中《荒原狼》曾轰动欧美，被托马斯·曼誉为德国的《尤利西斯》。
　　
30年代后，法西斯在德国猖獗，黑塞对社会前途陷入深深的怀疑与绝望之中，但他仍不倦地从东西方宗教与哲学中寻求理想世界，《东方之行》（1932）、《玻璃球游戏》（1943）正是这一时期追求与探索的结晶。
　　
黑塞被雨果·巴尔称为德国浪漫派最后一位骑士，这说明他在艺术上深受浪漫主义诗歌的影响。他热爱大自然，厌倦都市文明，作品多采用象征手法，文笔优美细腻；由于受精神分析影响，他的作品着重在精神领域里进行挖掘探索，无畏而诚实地剖析内心，因此他的小说具有心理的深度。1946年，"由于他的富于灵感的作品具有遒劲的气势和洞察力，也为崇高的人道主义理想和高尚风格提供一个范例"，黑塞获诺贝尔文学奖。