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9PROBLEMS OF CULTURE AND RELIGION BEING IN HERMANN HESSE'S CREATIVE HERITAGE
Abstract
Problems of entity of culture and specifics of its processes do not lose the relevance due to the increase of crisis phenomena in social and spiritual spheres of society's life. The crisis of religious outlook, aggravated in the XX century, stimulated thinkers of different countries to understand the value of religion as the factor of development of culture and personality. In the publicistic and art works, Hermann Hesse addresses to problems of culture being and tries to synthesize the importance of religion in life of society, based on reflections about the essence of world religions and different religious ideas and concepts.
Keywords
culture, religion, outlook, Hermann Hesse
AUTHOR
Natalia Rozhkova Ph.D. in Pedagogy, Associate Professor chair of philosophy and history Orel State Agrarian University more-nz@rambler.ru
Humankind had realized the problems of entity, contents and dynamics of culture long time ago. The problems are still significant in the XXI century. Rapid growth of cultural knowledge characterizes the last century. The considerable role belongs to artists of different countries, reflecting over the content of this many-sided and difficult concept. "Culture" is one of most frequent words in Hermann Hesse's heritage. For the German classical author, culture being was one of the most significant problems. There are tens of novels, stories and letters on entity and value of culture, continuity problems, national and supranational contents, interaction of cultures of the different people and eras, great tops of cultural development and its problems, etc. It is difficult to enter this variety in some uniform ideal scheme; nevertheless, it is possible to select certain dominants of Hesse's ideas of culture, which being is the essence of human's life multiplied by his spiritual potentialities and realization.
H. Hesse supposed that culture is forming ("growing") out of shame in the process of ennobling and spiritualizing of a person's animal beginning from t imagination and aspiration to knowledge. It is necessary to emphasize that the writer does not mean especially rationalized scientific or philosophical knowledge; it is about syncretic knowledge, arising on intersection of separate phenomena and elements of culture. He dreams of synthesis, predicts it and even projects this synthesis. There is nothing static in culture as it is the result of activity of the Spirit - the general creating beginning, which cancels one achievements and creates the others. The Spirit creates the new forms and arts, which are reference points of spiritual growth for people of different eras; thus, the oldest forms become obsolete the least, because the evolutionary laws of the Spirit, in fact, are eternal laws.
The important fact is that culture is everywhere, where people strive for good, create good and preach peacefulness; where a person has an ability for patience,
acceptance of other views and feelings, understanding and honoring light and pure thoughts and things (regardless of nationality, era or religion). Hermann Hesse considers culture as the sphere of potential unity of the different people. Thus, national culture determines each person for realizing its borders, but not for considering it as the unique and the best form of spiritual being. Each national culture, as well as globally outlined cultures of the East and the West, has the dominants, the peaks, designated by great works and names. The great writer is sure that the view, full of respect for the peaks of other culture, does not mean treachery in relation to town culture, abut it is an indicator of ability to enrich and develop own achievements in the field of spirituality.
Universal, universal over national and ethno-individual essentially prevalent in culture being. A cosmopolitism source in Hermann Hesse's views is, most likely, the Christian basis of his outlook, as the Christianity became the religion, which had overcame territorial, national, political and biological distinctions between people. At the same time, culture exists as conscious overcoming of sources of cruelty, discord and violence by a person, as aspiration to reach the nobility, ideals and spiritual heights in practice.
Culture condensates humankind life experience, which demands attentive, thoughtful and extremely careful attitude. In publicistic and art works, H. Hesse emphasizes the great responsibility of people, engaged in spiritual activity. Hesse as a mass character opponent was convinced that representatives of elite can focus masses on positive and humanistic samples and have to do it not to become hostages of spiritual and historical errors of the people, which sometimes mistook in blood lust, violence and feelings of own inferiority.
Thoughtful reading of Hermann Hesse's works allows to formulate the law of cultural development, which consists in overcoming private, casual, vain, obsolete, false, destructive things and saving eternal, human, creative, general and universal things.
Reflecting on culture being, Hermann Hesse stands by G.V.F Hegel, who influenced on Hesse in youth. To Hegel. The highest achievements of culture are events, initiated by the eternal, creative, uneasily moving Spirit, living under invariable laws of self-updating. Culture can be defined as a vertical vector of spiritual development of a person and humankind; it is always sent to the highest spiritual reality and arises as a result of mental activity of a creative person.
Hermann Hesse gave a special role in cultural development to such phenomena as art, game and religion, each of which possesses high cultural potential and cannot be recognized as the exclusively significant phenomenon. As the son of the era, Hesse realizes borders of opportunities of religion and religious outlook, but he does not deny its enormous role in history of culture, as to a certain extent the history of humankind can be presented as a cemetery of one gods and a battlefield of others. By means of myths, parables or Holy Writs, a person realized himself sometimes as a child of gods, sometimes as result of their creativity and sometimes as the unfortunate being, separated from the primogenitor and thrown in the world for the unknown purpose. Religions arose, competed and polemized; and a driving force (God or a person) of all great achievements and accidents remains unknown. Today, as well as hundreds years ago, religion remains the unique mechanism of genesis, selection and transformation of myriads of effective sociocultural forms, existing for hundreds or thousands years.
Studying of a religious component of Hermann Hesse's outlook is rather complex challenge as, on the one hand, questions of belief, divine idea and spiritual categories interested the author during his creative activity; on the other hand, there are lack writers, whose religious views represent such difficult synthesis of various doctrines and concepts. The words "God", "belief", "religion", "spirituality" along with Jesus, Buddha, and Confucius's names are often used in Hesse's creativity. And, as it often happens, roots of great indefatigable interest are covered in family traditions, house way, i.e. in a
childhood. Parents in a family of Protestant preachers (the father and the grandfather maternally were missionaries) diligently, consistently realized Christian attitude. Perhaps, it is possible to say that H. Hesse took out to the world true spirit of Luther and his followers - rebellious, unrestrained and eager for continuous updating. In "The short biography", Hesse spoke about entity of Protestantism, claiming that the real Protestant honors formation more, than life; internal work and self-knowledge are more important than honoring of Protestant dogmas, and Buddha, in fact, is close to Protestant spirit.7
H. Hesse considers Christianity along with Antiquity as one of pillars of the European culture; he recognizes behind it the greatest tradition in the history of culture, allowing to ennoble and develop the spiritual beginning of a person. The religion resists to commercialization of life, moneymaking, all material and grounded things. The character of the story "Walter Koempf" wants to coordinate every instant of life, every sigh and movement of soul with the Lord and to dedicate them to the Lord. The young man understands that the commercial activity, which we inherited from father, won't not give him such a chance.8 Even refusal from household cares, work in a bench and family life does not mean automatic approach to God or sanctity.
As any conceiving and sincere person, Hesse has painful doubts in possibility of divine knowledge and even blasphemy attacks. The writer, especially in youth, was tormented by questions of God entity and his mercy, as weight of prohibitions and severity of moral standards were caused by the deepest sufferings. H. Hesse was the person, who endured the most severe teenage and youthful crisis (Hesse's correspondence with parents, escape from Maulbronn seminary and godless motives and impartial criticism of religion in art heritage prove it). The collection "Book of Cock-and-bull Stories" includes small parables and stories, many of which contain reflections, sad to pain, about illiberal attitude towards religion and its consequences. In the parable "Execution", Christ easily determines a crime of condemned (a heretic is executing) by hate, which proceeds from crowd, and says that people forgive murder much easier, than own belief. The idea of the writer is simple and magnificent: Christ was also executed for own belief, but later it was declared the true belief, therefore, people have the right for the religious views, different from the initial. Hermann Hesse together with the West European culture endures a gap with Christian tradition, which is great and beautiful, but stagnated in indisputability and narcissism.
Novels "Narcissus and Goldmund" and "Demian" enrich the German literature with reflections about God's entity and his role in human life. Sharply feeling a dialectic division and at the same time inseparability of the world, Hesse defends the possibility of synthesis of Divine and Devil in Abraksas image, the ancient demiurge, who united the whole world. From Hesse's point of view, the Christian concept and God's image assume irreparable division of the world into the light legal half and dark hidden half. Painful and joyful openings of the author, rejecting stagnancy and officiality of religion, which he deeply esteemed, were equally reflected in the novel. Thus, the religion assessment as a sociocultural phenomenon in H. Hesse's treatment is unambiguous: any religion is fine as it is the reflection of soul's life, irrespective of person's religion.
In spite of all depth of doubts, the writer believes in possibility of achievement of spiritual heights and in possibility of atonement. In one of the most polemical and ironic novels "Health-resort visitor", Hesse, calling himself a sinner, claims that there are two ways to rescue. For righteous persons it is a way of righteousness, and for sinners - a way of grace, which is given from above. Thus the way of righteousness for sinners is deeply contraindicated, as righteousness is a poison for sinners; it embitters them, configures
7Hesse H. Collected works in 4 volumes / H. Hesse Translation from German.//SPb.: Northwest. 1994, v.3., p. 425.
8 Hesse H. Casanova corrected / H. Hesse//M.: AST, 2004 - p. 185.
against religion, while it is natural to righteous persons.9 But, there is no such sinner, who by sufferings, death or somehow else, could not touch the Divine. This belief is similar to Sonechka Marmeladova's belief; both Dostoyevsky and Hesse call a repentance the first step to God. Not denying greatness of spiritual experience of Christianity, Hesse does not cease to show the way live beginning of the great religion is emasculated and destroyed.
The author of great novels, brilliant essays and fine verses managed to experience close connection between world religions, all forms of wisdom, generated in the history of the civilizations. The thread, binding the doctrine of ancient Greeks, Jesus Christ, Buddha and Schopenhauer, Laozi and many others, is a thought of unity and consistent discrepancy of all Entity. Confucius and his "seeming" antipode Laozi, Bible and Upanishads tell the same - how to fill the life with sense, what rules one should follow and what should one believe in. But all these rules do not exempt us from need to think, to be honest with ourselves and tolerant to others.
One of the main sociocultural functions of religion is in universalization, saving and development of moral and spiritual experience of a mankind. In "Metaphysics field", A. Sekatsky notes the other assignment of religions (especially monotheist): "To set definiteness to human being; to specify an exact and unambiguous binding to transcendental",10 i.e. to orient a person in the universe and sociocultural space, to show "reference" characters and behavior models. In this regard, the Protestantism is the unique doctrine, creating the "theology of direct action" and allowing to check complicity with the God at any moment of life: progress in worldly affairs, household establishment and prosperity also means God's blessing. This is the way the unity of both worlds, the God and a person is restored. But Hermann Hesse is not satisfied by this position: opposition of heavenly and terrestrial and consciousness of remoteness of divine spheres is painful for the writer, perhaps, owing to richness of imagination and ability to present degree of isolation of a person from God.
Throughout the literary way, Hesse enters a certain latent polemic with different religions, especially with Christianity, and this polemic becomes more frank and severe, more veiled, but does not ever cease. We meet sharp criticism of some postulates of Christianity on pages of novels "Demian" and "Steppe Wolf". In the first novel, the hero denies idea of a fall of man and claims that exactly the people create gods, struggle with gods and receive their blessing. And the matter is not only in the instruction on a biblical scene, but it is more likely in semantic emphasis on the creative beginning in a person, creating religious mythology, ritual party of religion, etc. Besides, for Hesse the sense of human life, first, is in understanding of entity of the IDEAL, which embodiment is the God, and in the way, a person passes in attempts to achieve of the ideal and in search of himself and the true essence. In the novel "Steppe Wolf", critic of Christian outlook is closely bounded with rejection of the petty-bourgeois environment, where it is widespread; therefore the reasons of sufferings of the main character Harry Haller are not clear: the need, imposed by society, to disturb the Procrustean bed of formal Christianity or the loss of the initial, intrinsic sense by love religion. The novel is written by the person, who is tired of consciousness of own sinfulness, burden of a fall of man and painful dissatisfaction by himself. Harry Haller's consciousness is a consciousness of a person, who infinitely seriously treats himself and life, painfully endures the disorder, moral mismatch to society and moral ideal, shipped in infinite loneliness. Having called Haller the true Christian, the author once again modifies one of the favorite ideas - idea of meeting contrasts: the one, who is formally far from church and has renounced religious outlook, can be appreciably closer to it. In this case, the character, who is deeply suffering and striving for the real spiritual freedom, is closer to Christianity, than successful petty bourgeoisies are.
9 Hesse H. Collected works in 4 volumes / G. Hesse Per with nem.//SPb.: Northwest. 1994, v.2, page 179.
10 Sekatsky A. Researches: Articles, Essay(s). Sekatsky//M., SPb.: Limbus Press. 2009, page 82.
The novel of "Siddhartha", representing a cocktail from different religious and philosophical maxims and purely household supervision about nature, person, god and their relationship, is unique. The hero of the novel is not just the Brahman's son, familiar with an ascetics; he communicates with Buddha on equal terms and is able to listen to the great river, a life stream. He sees connection of unjoinable: when he meets the wandering ascetics, he feels that "the hot and dense smell of silent passion, destructive service, ruthless release from egoism, followed behind them".11 Going on the way of release from desires, dreams, pleasures and sufferings, i.e. from himself, Siddhartha comes to an unfavorable conclusion: it is impossible to learn anything. In fact, it is the denial of any religious or other doctrine, presented as the arch of ideas, truth, and precepts. Hesse's thought is almost revolutionary: in finished form, any religion is not a religion, and power of belief here is nothing here! The birth of new religion and beliefs (Buddhism) seem to reopen the ways, for resumed person, but also it is a false trail. The one, who renounced the homeland and family, friends and property, will and aspiration to worldly success, won't necessarily find God at all. So the Sermon becomes useless, and sin is necessary, if the person follows the unique way - a way of self-knowledge, because the one, looking for truth, cannot accept any doctrine,12 it should be gained as it was made by Buddha or Christ. Instead of comparing the world with some image of perfection, ideal or utopia, it is worth falling in love with this world with all its seeming contradictions and injustice, to fall in love with it in all variety and infinite variability as it is done by the great river, on the bank of which the main character listens to himself.
There is an objection to Taoism in the novel: the highest status, approach to true Dao is internal emptiness and balance, ability not to burden oneself with passions (both love and hate). Another thought is obvious to Hesse: a person cannot be static even in sanctity, and development is possible only if the pendulum of life is shaking between poles of nature and spirit, good and evil, pleasure and sufferings, love and hate; otherwise a person stops being by himself. Ontological bases of writer's outlook get into his religious views, to be more precisely, they are inseparable from each other.
The novel of "Siddhartha" is one of the most popular works of the German writer. It can serve as an art illustration of Paul Tillich's work "Christianity and meeting of world religions". One researchers call P. Tillich the founder of neoliberal theology, others - the representative of dialectic theology. He investigates a place of Christianity in cultural and existential experience of a modern person. Hesse and Tillich's attention is concentrated on nature of interaction and interference of Christianity and Buddhism, but Islam is mentioned casually. P. Tillich investigates conceptual similarities and distinctions between two great religions; he notes that there is no deep dialog between them at all their ideological similarity. He emphasizes that the God's Kingdom and nirvana are of symbols first: The God's Kingdom is a social, political and personal symbol, but nirvana is the ontological one.13 On the one hand, Tillich finds the deep similarity between them and, on the other hand, he points on impossibility of synthesis of two great religious and ethical traditions and systems. The author sees a community of Christianity and Buddhism in authenticity of sacred experience, which is shown to the world and a person through both religions. The German theologian and the German writer agree that the true, live religion is capable to be born only as a result of new experience of revelation,14 but Hermann Hesse thinks individual life and personal way to God to be more important. Paul Tillich claims that the Bible fights for God against religion. Hermann Hesse thinks that all
11 Hesse H. Siddhartha/H. Hesse Translated from German. M.: AST. 2009, page 13.
12 Ibid, p. 138.
13 Tillich P. Christianity and meeting of world religions / P. Tillich//Tillich P. Christianity and meeting of world religions//Tillich P. Favorites. Culture theology. - M.: Lawyer, 1995 - p. 24.
14 Ibid, p. 25.
world religions announce to a person the great truth about who he is and who he can become and fill our life with the highest sense.15
Hermann Hesse as an independent thinker and gifted artist is not completely satisfied by any religious and philosophical system, which has been developed and approved to the middle of the XX century. His extensive correspondence and diary entries, published fragmentarily in the Russian language,are indicative in this regard. Traveling across India and China (literaly, metaphorically), Hermann Hesse realized narrow-mindedness of the West European thought way and became convinced that East wisdom is either not ideal. The tendency to moral ideal, put in Christian attitude, actually assumes denial of evil, avoiding it, that impoverishes both life and a person. The nirvana status does not impress the writer - it is a way of leaving from reality and elimination of universal categories of good and evil, formation of certain personal moral. The writer perceives life as a miracle in all its variety, and he does not want to refuse many manifestations of own nature only on the ground that they do not correspond to the ideal. He is sure that to cut any part of soul means to cripple a person; passions cannot be suppressed, otherwise they will be big danger. Hesse was convinced in it by his own experience of psychoanalysis.
In the novel "Narcissus and Goldmund", the reader peers at the images of the world, appearing in artist and priest, and asks involuntary questions, actual at all times. These are painful questions of the reasons of imperfection of the world and a person, of inescapable languor on an ideal, on true life, which is the God. Simple following to norms and precepts does not make a person closer to beauty and truth, because the entity of the divine is only in precepts, they are only part of the God, and a person can execute the rules, ordered by religion, and still he can be far from God.16 Life consists of opportunities, which are mixed, and are always changing. Participation in true life is possible when a person carries out transition from potentiality to an action, from opportunity to implementation; when he comes nearer at least on one step to perfect, i.e. divine. If we try to imagine the way of human soul, drawn in Hermann Hesse's works, we can see two ladders. One of them leads in depths of consciousness and subconsciousness, to egoism and approaches a person to himself; the other ladder leads in the sky, to God, Saints and prophets, i.e. to an ideal. Both of them are oddly closed in space of intra personal life, which can be moved apart to borders of the universe.
At all critical relation to religion, Hesse considers the role of a divine ideal to be the engine of sociocultural and personal growth. Images of Jesus Christ, the apostle Pavel, St. Augustine Aurelius and Luther are not just samples for imitation; they are the symbols of freedom from conditional and religious outlook and symbols of person's attempt to reach the real destination. Saints are real people, younger brothers of Christ Redeemer; it is possible to spend all life on the way to them; and each good deed, each true love and free thought make a person closer to those, who found their being on the other side of time and reality. The ideal cannot be reached, therefore attempts of disinterested service to good and light, attempts to reach sanctity, as the ideals, need eternal updating.
No wonder that the official church with its excessive, often formal traditionalism, aspiration "to preserve" a person, his inner world and activity, causes in Hesse the rejection, which sometimes reaches biliousness attacks. Hesse does not crown religion as a sociocultural exclusive phenomenon, but he puts it in a row with other phenomena, allowing a person realize himself. Everything that separates a person from an animal status (science, arts, religion, education, etc.) has one purpose - to remind a person about his huge spiritual and creative opportunities.
15 Hesse H. Letters around: Art journalism / Hesse Herman. Letters around. M.: Progress, 1987 - p. 113.
16 Hesse H. Collected works in 4 volumes / H. Hesse Translated from German, SPb.: Northwest. 1994, t. 3,
page 32.
The writer perceives religion as fluctuation between a real person and a person of dream, i.e. an ideal person. Hesse equates image of religions as the relation between a person and the God and the relations between human reality and potential. The philosophy of F. Nietzsche, who played an enormous role in formation of views of many considerable writers of the end of XIX - the beginnings of the XX centuries, influenced these views. Recognizing the high mission of any religion in spiritual-moral and sociocultural development of humanity, Hermann Hesse is not afraid to cause anger of orthodoxly believing people. They claimed that religion and magic solved the same problems, as with their help different people at various times looked for ways of reaching spirituality and "strengthening soul of a person in the fight against nature and fate".17 He does not reject pagan cults, which come from one spiritual root with all world religions. Christian churches and chapels are related to sanctuaries of ancient people, who were much closer to nature and sincerely admired the life.
Hermann Hesse's work in his religious and moral component is the most difficult ornament, bright and complete, including, and elements of different religious, philosophical, scientific and esthetic concepts. There is sending to unbegotten Jesus in the novel of "Siddhartha"; a series of births and death appears as a rhythm of God's breath in the story "Klein and Wagner" (it is very far from Christianity and slightly closer to Hinduism, but it is not actually Hinduism); the idea of unity of the Divine and people is the key one at all times.
To sum up the reasoning given above and to track evolution of religious views of Hermann Hesse, we can formulate the following theses.
The religious part of Hesse's outlook was the significant one during all his life. Ideas of divine, eternal and perfect were always presented in creative field of vision of the writer. The German writer refused the traditional Christianity in its Protestant version, which became the ontological basis of his outlook, and came under serious influence of east religious and philosophical concepts (Buddhism, Taoism, Hinduism, Confucianism), which, nevertheless, had no essential impact on his outlook. The interest for east traditions, east culture and religious ideas (in particular, idea of the whole unity) led to formation of extra religious monotheism, by which the writer stood until the end of the life. He had the idea of the one God as the creative beginning, identical to the concept "Spirit", who is eternal, invariable and capable to self-updating and initiating creative processes. Hermann Hesse connects belief and religiousness of a certain person with individual spiritual growth. The growth is main condition of self-knowledge, self-deepening in a combination to aspiration to a moral ideal, which has to open and to be endured by a person not in the form of dogmas and rules, but in creative process of understanding of all types of reality: spiritual transcendental, magic (mental) and reality per se.
Each of world religions is demonstration of Spirit and plays an important role in evolution of culture, but the regulating activity of religion leads to ossification, depreciation of its living spiritual beginning. Religion, as the center of main outcomes of various spiritual experience of humankind irrespective of concrete historical conditions, is one of the form of spiritual activity, necessary for a person in the course of self-knowledge and understanding of the world.
The deep layers of the writer's outlook, created in a family with strict religious traditions and consecutive religious education, are more durable in comparison with later "stratifications" from other cultures. The author showed this outlook until the end of his life and the creative biography.
17 Hesse, H. Collected works in 4 volumes / H. Hesse Translated from German SPb.: Northwest. 1994, t. 3, page 465.
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