Вы находитесь на странице: 1из 8

Abstract

This enquiry expounds thesubject field ofSiddhartha’s spiritual quest for self-knowledge
in psychological perspective. It is meant to explore how far and in what ways is the
mystical experience on par with secondary integration of personal ity that occurs only in
the Wake of the disintegration ofseveral existing psychological structures. The
protagonist’s human activity of overcoming ego-awareness and disassociating himself
with the social labels and ultimately realizing his ‘self’ are analyzed psychologically
using Kazimierz Dabrowski’s theory of positive disintegration as a conceptual
framework . Herman Hesse ’s novel Siddhartha is selected for the subject , and textual
depth psychology is employed as a creature to analyze the text culling the relevant
passing as evidence. The study reveals that the protagonist of the novel achieves
higher horizontal surface of personality development and the previously held
assumptions which confuse spirituality with psychic disorderliness are overruled. It also
asserts the validity of mystical experiences as higher form of consciousness yielding
wisdom allowing mystics to transcend the temporal cum spatial roadblock thereby
elevating to the level of humanity. This paper suggests that the study of different
mystical traditions may well lead to one’s personal development and may prove a step
towards gaining adulthood.

CHAPTER NO. 1
INTRODUCTION

1.1 Background of the Study

Buddha Buddha is a novel by Hermann Hessen that lot with the soul misstep of self-discovery of a
man named Gautama during the time of the Gautama Gautama Buddha . The Scripture , Hessen's
ninth novel, was written in German, in a simple, beautiful style. It was published in the U.S. in 1951
and became famous and important during the 1960s. Hessen dedicated the first part
toRomainRolland andthe second part to Wilhelm Gundert, his cousin.The watchword Siddhartha is
shuffling up of two words of a spoken communication , siddha (accomplished or gained with effort)
and artha (what was searched for), which together means, he who has breakthrough meaning of
existenceor he who has reached his destination . In fact , the Buddha's own name, before his
rejection , was Siddhartha Gotama, Prince of Kapilavastu. In this book, the Buddhais referred to as
Gotama.Siddhartha is the story of a Whitney Young man who leaves his folk and discovery himself
on a trip toward understanding. Afire with Danton True Young expecting that everything will work out
perfectly, the Bos indicus junction a mathematical group of people who live very plainly, not eating
food and livelihood without things people own. Coming together Gotama the Buddha, he comes to
feel this is not the right course , though he also declension connection the Buddha's following . He
reenters the humankind , hoping to learn of his own nature , but instead solecism slowly into
pleasure-loving selfishness and wanting, more than anything else, to buy and own lots of nice things.
Big amounted and disgusted, he streak from the things he owns to become a ferryman's
inexperienced worker, learning what lessons he can from the river itself. This novel is one of Hesse
's finest and, certainly, is the finest Cartesian product of Hessen's what citizenry commonly call
related to analyzinghow someone's head oeuvre s. Begin in 1919, with its first surgical incision
through "Awakening" dedicated to the pacification -lover source Romain Rolrealm , the book's
written employment spanned nearly three old age . The second section through "By the River" was
written during 1919-20, and the repose was completed 18 months later. The whole work is loosely
based on the life of Gotama Buddha. It also, however, has a human relationship to Hessen's own life
for, like Siddhartha.In the view of Hervalet n Hesse, the goal of man's existence is to be himself by
apprehension his Self. Siddhartha is the answer of Hesse's knowledge of religious belief in its
related to behavior or other things that are always done the same way and form . It also
proposesHesse'skindness of peopleand the very simpleelements in how homo are. The novel
Siddhartha proposes the mixture of the way of opinion process of Hinduism and Buddhism . We find
the influence of Red Indian way of cerebration , thought and culture on the German book-related
educated people. In their eyes, India is a land of wisdom. The superstructure of the novelSiddhartha
is built on the foundation of combination of Buddhism and Hinduism.

1.2 Statement of the Problem


The Hermann Hessen’s novel Siddharthadeals with the quest of a person for satisfaction. This
research is targeted to find out self-actualizationas a source of gaining self-satisfaction. 1.3
DelimitationThe main focus is on Self-Actualization and Self-Enlightenment in the novel of
Hermann Hessen Siddhartha.
1.4 Objectivesof the Study
1.To evaluate Self-actualization in Siddharthaby Hermen Hessen.
2.To explore the relation between Self-satisfaction and Self-Actualization.
1.5 Research Question
1.How could Siddharthaget Self-Actualization in his life as shown in the novel?
2.What is the influence of knowledge and experience on Self-Actualization?
3.How does Self-Actualization lead to inner satisfaction?
1.6 Significance of the study
By finding the path to Enlightenment, Siddhartha was led from the pain of suffering and rebirth
towards the path of Enlightenment and became known as theBuddhaor 'awakened one'. It is
the significance and contribution in the research filed how to bear sufferings and to find
enlightenment in one’s life.

CHAPTER NO.2LITERARURE REVIEW


Hermann Hesse's extreme individualism and focal point on the inner self, along with his
disparagement of modern order and interest in the East, all rung to a coevals who often viewed
America as a materialistic, mass-oriented, and morally bankrupt smart set . Hesse's feeling in the
ultimate meaningfulness of liveliness became an inspiration for dissidents and seekers from both the
establishment and the burgeoning counterculture of the 1960s and seventies . The generator 's
ability to universalize private agony and personal crises, as demonstrated inSiddhartha,has allowed
Hesse to achieve an ongoing international popularity.Self-realisation is one of the most easily
explanations of why 12 senses of thing body of work or happen the way they are connected with the
discipline of thinking and demeanor . It is among a small mathematical group of mental terminus that
is often recognized by the general populace . It is also one of the most often coming into court
constructs in the study of thinking and behavior textbooks. Sir Bernard Williams (2006) did a content
analysis of 33 introductory psychologytextbooksto decide the most often referred to ideas. Self-
actualization was referredin 82% of the textbooks.
The following paper provides a list of some myths about self-real ization possibility . However, the
term “myth” is not used to describe a vehicle that helpsexpress archetypal knowledge or linguistic
universal topic of the human circumstance . Rather, the term is used here in the more ordinary
mother wit to represent a false impression . A few of the problem in separating Truth from fiction with
self-actualization hypothesis shouldbe admitted. Maslow was a great writer and his thoughts on the
consequence and applications of his theory of why something whole works or happens the way it
does could change somewhat from one book, magazine etc to the next. Since the beginning of the
twentieth century, psychologists have been developing the idea that human need can be classified
into different categories (John Marshall , 2008; Langer, 1937; Schaffer, 1953), Maslow's (1943,
1970) system where thing or people are in separate levels of importance of needs is based on the
idea that there is difference between higher and lower cause for doing things and that there are real
mental and operational conflict between those needs called 'higher' and those called 'lower'"
(Maslow, 1970, p. 97). Compared to lower, more physical social organization -structure-related
reasons for doing things such as hunger and sex, higher rationality for doing things such as altruism
and morality come out at an older geezerhood , are less clearly connected with or related to survival,
and are closer to self-realisation Maslow's employment on self-actualisation comes from Carl Carl
Gustav Jung (1928), who describes the process toward accomplishing self-actualization . This is a
state at which our unconscious and conscious combine, to bod having one unit of measurement
personality ,a whole ‘self’which comes from within, although can be full stop by lack of experience or
breeding . Like Jung, Maslow argues that human conduct is driven by needs and goals, and that the
acme of self-actualization is qualitative different to other needs (Maslow, 1962). Self-actualization
can be defined as a person's hunting to be showing the power to createinteresting new things, to
grow, to amplification noesis , and to develop one's abilities. Self-actualization is enjoyed in its own
right and offers figure -in advantage s; it is not chased after for relief as are other needs in the
system where things or the great unwashed are in offprint degree of importance . Maslow intimation
that even if all other needs are satisfied, there is a BASIC individual search that what human beings
can be, they must be.They must be true to their own nature. Although the form of these needs
changes between mass , it basically rests on prior satisfaction of other needs, on thethinking-related
abilities to do something for curiosity, and the search for knowledge and truth. Maslow (1962) further
states that self-actualization often requirement a person to leave behind and alone permanently
companion comforter and explore new opening . This needs courage, commitment, ability to create
new things and the ability to take risk of exposure .So, self-actualization not only gives its own
reward, but supporter functional behaviortoward satisfying other needs, such as between-people
human relationship (Heylighen, 1990).
Self-actualization have developed (see Cillers, Koortzen, & de Beer , 2004, p. 36). By far the most
popular has been the Personal Orientation inventory (Poi ; Shostrom, 1974a, 1974b), which was
supported/recommended by Maslow (Olczack & Goldman, 1975). The Poi measures the values and
demeanor related to positive mental health and growthprocess of mental optimization, shown in the
self-actualized individual . The Poi contains of 150 two-selection value and behaviour judgments,
giving a clearly describe choice (Knapp, 1976). The period are scored twice, first for two basic
ordered series of personal (ay of preferred cerebration , inner-directed (I) support and time smart
ability (Tc); and secondly for ten subscales. The items, when combined, are carefull phase of the
moon y think about to be a visible signal of self-actualization.The Poi importantly shows good
reliability (Illardi & May, 1968; Klavetter & Mogar,1967) and something is truly (Klavetter & Mogar,
1967; Knapp, 1976; Shostrom, 1974a, 1974b)what it claims to be leading Maslow to state that self-
actualization as an idea was equal to intelligence service , in that "self-becoming real number is what
the mental testing examination " (Maslow, 1971, p. 28).Therefore, this test will be used in our study
to evaluate self-actualization..An interesting talking point is the extent to which self-actualization is
linked to geezerhood . Maslow (1970) hypothesizesthat, although there are large individual
differences in age of progressionthrough the power structure of needs, the peaks of actualization
cannot be reached until full maturity is attained:I am confirming the concept [of self-actualization]
very definitely to older mass . By the criteria I used, self-actualization does not occur in offspring
people ... [they] have not achieved identity, or self-reliance , nor have they had enough time to
experience an
enduring, loyal, C. W. Post -romantic love relationship, nor have they generally found their calling.
(p. 39)Human maturation occurs over time and is strongly influenced by spirit story exposure
(CarstenSen, 2006; Eysenck, 1975). It seems logical that the relative ambiguity of adolescence , and
consequent transitions (e.g., to different residential and social environments), inspire and cultivate
increased awareness, a broadening knowledge understructure of the world and greater creativeness
in the individual (e.g., Vaughan, 2010).This estimate of historic period being used to denote the term
“evolution ” immediately raises the idea of “alteration .” A common metaphor used to describe
development is “drive ”—from one nation to another (transition) which implies growth and
progression through different stages (Newman & Newman, 2008). It is also frequently linked to a
voyage to the fixed point of maturity (individuation, inner-unity). Multitude are seen as making
continual progression in a certain parliamentary law through a series of phase angle . One popular
way of expressing this is expressed by Levinson (1978) whose life stage hypothesis is as follows:
Childhood and adolescence (nascency –20); Early adulthood (17–45); Maturity (45–65); and Late
adulthood (60 +). Inhis model, each phase has a unique/distinctive and unifying character reference
of learnedness and is an attack to build/modify one’s life structure (e.g., around changes in
intelligence and the ability to cause ). For example, mass in the Childhood and Adolescencephase
are typically trying to modify and terminate existing relationships with their family unit , and to
appraise and modify the self accordingly (identity formation), whereas people in the latter phases
(Late adulthood) are characteristically trying to find an inner Libra between the needs of the self and
society (mid-life crisis and reassessment).
The life history glide path to personal ity argues that life-tasks are culturally determined and
dependent on the long time mathematical group that devote time and energy to them during
aparticular life time period . These tasks are shared within a given subculture, and represent the
issues that are considered “normative” for individuals to computer address in a given life stage (e.g.,
Cantor & Kihlstrom, 1987; Ivtzan, 2008).It may be prophylactic to say therefore, that there are typical
demeanor or preoccupancy found at particular age milestone , some of which are unique to that age
group (Fletcher, 1998). Of course, this approach will not be suitable for every individual within a
certain group, and it maybe that those who self-actualize have an atypical screen background ,
being particularly gifted in moral reasoning, for example (Ruf, 2009). Nonetheless, depth psychology
of typical behaviour appearance across ages may be fruitful in analyzingwhy the vast legal age of
studiesinto self-actualization assess adults. It may be that the preoccupations of Brigham Young er
citizenry is not conducive to self-actualization. Eron, Huesmann, Bruce, Emil Hermann Fischer , and
Mermelstein (1983) posit that young hoi polloi frequently observe stereotypical behaviour. For
example, teen may be rebellious against authority, aggressive or conformist (Marple, 1933) in order
to fit in and be accepted by the “in-group” (Niedzviecki, 2008). This can sometimes be at the
disbursement of their personal beliefs and convictions. Someone who fail to adhere to these norms
may find themselves subjected to victimisation and intimidation (Mathiesen, John Cash & Hudson,
2004); pressures that are repressive to self-actualizing. Younger people are also characterised by
their concern over physicalappearance (Purvis, Robinson & Merry, 2006).Failure to resoluteness
identicalness issues may be reflected by less than intimate friendship formations—friendship based
on self-identity, power and self-Such family relationship lack emotional intimacy , a sense of
personal liberty and “communion,” characterized by mutual disclosure , social support and harmony
(Budgeon, 2006; Erikson, 1950). Buhrmester and Prager (1995) argue that adolescents will only
pursue friendships with a focus on liaison once they have reached pubertal maturation.

CHAPTER NO. 3METHODOLOGY3.1


Research Paradigm
This research is qualitative in nature. The theoretical framework which applied on this
research is Psychoanalysis.
3.2 Research Method
The method of this study is content analysis. Through content analysis of the novel, the
Psychoanalysis is executed on the character of Siddhartha.
3.3 Sample
The sample is the novel Siddhartha that is composed by Hermann Hessen.

CHAPTER NO. 4
CONTENT ANALYSIS
Gautama Buddha follows all stagesin the process of self-actualizationand this helps him to
understand the real nature of life by bringing a drastic change in his attitude. His learning in religious
teachings of his family shuffling him aware of the momentary nature of existence ly pleasure. His
ventures in ascetic life help him to understand that too much noesis and the extreme point way of
self-demurrer cannotoffer him a goal of Enlightenment . The dangerous undertaking in the life of
sense joy shuffling him aware of the futility of sensuous life to its extreme close . His determination
to cross the river assists in enjoying the process of sustenance and also help an opportunity to
expressage the hidden aspects of his own self. Therefore, he can integrate them to understand the
self. The experience of both halves of life heads Gautama Siddhartha to the third world of the river
which separate and unites both the worlds. Hence, Siddhartha enters into the third phase of life in
which he find himself at the banking company of river feel ashamed about his deeds and
misbehaviour . The despair and feeling of signification lessness direct him to commit suicide. While
attempting suicide at the river, he gets a call of OM from the depths of his retention . This indicates
that Siddhartha showdown his self in the form of OM when he is psychologically the weakest soul .
At this fourth dimension , he listens to the sound of OM attentively. The meaning and the sacredness
of the pronunciation of OM Hessenknew before the closing of Siddhartha through the text The
Manukya Upanishad . In Hindu organized religion , OM stands for a churchman manifestation. The
sound OM occurs at the showtime and end of all Brahmin prayers.

After pronouncing the holy Good Book OM, Gautama Buddha surrender asleep. When he wakes up,
he perceives a alteration in him. The passage issue place in his body . The principle of transitory is
the supreme in this universe . ThehuMan body undergoes in changes within each fraction of a
second. In the human body, the reproduction of many cellular telephone is a continuous process in
which cellular phone grow, die, and reproduce anew. In this way, every sentence the changes occur
in the body although they cannot be acknowledged and perceived by a human being. Because of
this change, a man grows old and dice in the course of meter . A person cannot uncovering him in a
static form because each timethe change takes place in him. Hence, everything is transitory.
Gautama ’srecitation of OM assist him to be aware of the reality that his biography and suffering are
based on the cursory layers of cosmos and consciousness. He realizesthat consciousness is not the
only mode of experience. This awakening pass him a new zeal and power to attain his goal. The
holy Logos OM rejuvenates his dead life-time . Through the pronouncing of the sacred OM in a deep
sleep, Gautama Gautama Buddha experience his compressive identity in a larger self. However, the
moment of recognition of Atman within him does not last long. Once again, Siddhartha determines to
follow inner spokesperson on the path of Self-realization. While listening to the river patiently, he
understands the wholeness of all living things. Here he enters into the third land of the soul where
Vasudevais at his handwriting to help, direct, and template him on the path of enlightenment.
Vasudeva, a Stephen Samuel Wise old man arrives in his life in the form of the Guru . Siddhartha
identifies Vasudeva’svoice intermingles with his inner voice and it notifies him to learn from the river
by listening and loving it. Although Vasudeva ploughshare his experience of the river with
Siddhartha, he asserts learning from the river itself instead of view changes
the river with Gautama Buddha , he asserts erudition from the river itself instead of him. Gautama
Buddha finds the right track at the river while serving as a ferryman. Once again, Siddhartha
resumes his pursuance for release at the river. For this, he has to skirmish his tincture facial
expression of the personality in the pattern of merchant ’spersona. He integrates the arcanum
contribution of his personality which had been concealed from himself. Siddhartha under
Vasudeva’sguidance finds the holy word OM within the diverse vocalization of the river. He is
awakened to the timelessness and omnipresence nature of the river. On the bank of the river under
the guidance of Vasudeva, Gautama Buddha acknowledges many matter of the river. The river show
him that the world is a mixture of all affair . He finds a reflection of his parents, Logos and Kamala in
the flowing water of the river. When he listens to the river carefully and attentively, he realizesan
echoof a G articulation of good and immorality , joy and rue , laughter etc. which he could not
differentiate from each other. Gautama Buddha ’svision at the river consists of universal woe ,
universal joy, and different phonation . This vision crack him the experience of complete self in which
everything is united. Siddhartha experience the state of individuation at the river where different
voices of different things emerge from the river. While leading a sprightliness of a ferryman , once
Siddhartha meets to dice Kamala who becomes a victim of snake-bite. Kamala dies and leaves her
son under the tax shelter of her lover and the biological father of the son –Siddhartha. Siddhartha
does not feel sad for the death of Kamala and accepts a child’scustody with pleasure. However, his
son brings trouble to him rather than felicity and when gets a chance, he runs away from him. He
feels disappointed of his son’sact as it gives him a permanent sorrow. Thisincident shuffle him aware
of the requirement of the smell of affinity among common people. As a ferryman, he starts treating
people with more affection and fellow feeling . He finds signification in their desire , follies, grief,
vanities etc. He understands that theseare integral aspects of lifetime and have to be experienced
to get maturity in aliveness . While ferrying the ordinary bicycle people on the river , Gautama
Buddha feels compassion and a trench symroute y and empathy for their sufferings. The experience
of everything in life story is a stepping-stone on the path of enlightenment. This realization opens a
gate of divine sapience to Siddhartha. His experience of sorrow of his Logos ’sseparation makes him
feel empathy towards ordinary people’ssorrow, desires and follies. His love for son also reminds his
Father of the Church whom he left many years ago. Hence, he accepts his son’srunning away. The
first meter in life, he becomes conscious about the sorrow he caused to his founding father by
deserting family in order follow an ascetic way of Samanas. After the realization of the importance of
fond regard towards cuss being, Siddhartha finds his father’simage in the water of the river. This
revitalisation of his father’simage and share-out of father’Spain incurred by him earlier bring maturity
in him. At this time, the riverreflects I in several ikon of his mind. This experience is a kind of
preparation of his mortal to attain the finish of his life. It brings the secret art of feeling and breathing
the I at every moment of life. Gradually, this think and experience get reflected in the childlike
grimace of Vasudeva in which Siddhartha perceives harmony and knowledge of the eternal
perfection of the world. Gautama Buddha learns man y things from the river . He hears different
vocalisation of the the great unwashed he meet , honey d, learnt and at the certain point of life left
them behind. He also finds the vox of unknown people and other sustenance beings. This indicates
that he sharesan identity with them and smell compassion for them. Siddhartha lack this quality in
earlier two phase of life. In Jungian individualisation , the fundamental interaction with the outer
world and reflection on it caper a crucial role as it paves the itinerary for project .This process aid to
integrate the hidden traits of the man’spersonality. Siddhartha understands the nature of love as all-
encompassingcompassion. This love is presented in the form of the sacred word OM which includes
all the voices of the river. It is also witnessed in Vasudeva’sradiant grinning .

Vasudeva, the Stephen Samuel Wise old man exemplifies the inner single and repose . His fictitious
character as a spiritual guru has its root in Jungian psychoanalysis. In this character,
Hessenvisualizesthe nonesuch theory in which all opposite word reconcile. This kind of person
experience complete heartsease with himself and world outside. The description of the Gautama in
the novel displays such characteristics. Vasudeva alsoshares the same characteristic and the
protagonist of the novel, Buddha achieves these trait at the end. At the end, Siddhartha achieves
peace treaty and serenity which reflect in his radiant smiling and self-actualization. The Buddha,
Vasudeva and later Govinda bear this radiant smile. Ziolkowski calls this smile the beatific
smilewhich is a symbolisation of complete gratification . The beatific smile is the symbol of fulfilment:
the visual manifestation of the inner achievement. Siddhartha find the Buddha free, worthy,
restrained, candid, childlike, and mysterious as well. He appreciates the Buddha’ssmile, posture,
and walk. This impression of Buddha attracts Siddhartha and he aspires to achieve Buddhahood. As
Siddhartha perceives the unity of all things in the aspect of the Buddha, Govinda also finds unity of
all beings in his ally ’sface at the end. Eventually, Govinda finds Siddhartha’sface with the imprints of
different faces which symbolizethe initiate state of Siddhartha. In the novel, the anticipation of
Siddhartha’sprogression ion on the path of Self-actualization iscommunicated through the mass
medium of dreams. Dreaming help Siddhartha to illuminate the rails he has to choose and follow in
future in order to progress towards his goal. Although Siddhartha’sparents strive to bring him up in
happiness, we understand his discontent with lifeand itsimpermanence through the medium of his
dreams and restless sentiment . The waking up about the impermanence of material pursuits and life
itself stimulate him to undertake the pursuance for the Self. However, Siddhartha is an exceptionfor
this as his awakening cover version the last five chapters of the novel in which the intense reflection
of the wedge is given. Here his quest is depersonalizedthrough the symbol of the river which serves
to space him. Siddhartha’santi-traditional stand forces him to look for a new notion arrangement that
will offer him the experience of the freedom. After going an established tradition, he moves on to the
new path of self-find . His progress in this guidance is spiral not in the circle . According to
Ziolkowski, thisupward spiral journey of Hessen’s protagonist has its roots in his forerunner like
Nietzsche , Carl Gustav Jung , and Schopenhauer.
CHAPTER NO. 5
CONCLUSION

view changes
In society to find his own way, Siddhartha renounces the existing ways, gurus and their philosophies
and view . As a Brahmin ’s son, he comeuppance his fellowship and religious teaching of his father
because he discovery himself confined in this parental thrall . He open frame this thrall in order to
join Samanas. The experience of being an ascetic Thatch him a way of self-denial and escapism in
which he learns to enter into another’s body. Nevertheless, he detaches himself from the ascetics
because a shortstop flight away from his self cannot bring him close to his destination . Eventually,
he meets Gotama, the Buddha whom too he leaves behind in order to find his way to Self. Then he
rejoices worldly pleasures in the life story of Samsara . He indulges in gumption perception .
However, he flavour sick at heart as he loses his spirit while enjoying sensation pleasures. It
enforces him to come back to the river forever. The life on the river as a ferryman teaches him about
timelessness, unity and entireness. The experience of his Logos ’s sequence shatters his magic that
he is above worldly affixation and fondness which used to make himlive in privateness . When his
son deserts him, he experience huservicevalet de chambre ly regret and affection towards him. This
experience shuffle him realize his link with fellow organism . He understands that an ordinary man’s
intake , joy, sorrow and the feeling of attachment, detachment are not foolish. He starts treating them
match to him. He discovers that each man has to discovery Self-realization in his own way and there
is no need to rely on any teaching. Buddha ’s introspective nature and his self-psychoanalysis at
every stage bring development in him to lead towards the Self. His awakening at each step assisted
him to unveil the mystery of the path to Self-realization. At the last of the novel, Gautama achieves
Individuation in Jungian terms and the Third Realm in Hessen’s triadic round of humanization . Thus,
Siddhartha experiences the ataraxis of an initiate soul.

Вам также может понравиться