“I think I understand,” Joseph said. “But are not those who have such strong preferences and aversions simply more passionate natures, others just more sober and temperate?”
“That seems to be true and yet it is not,” the Master replied, laughing. “To be capable of everything and do justice to everything, one certainly does not need less spiritual force and élan and warmth, but more. What you call passion is not spiritual force, but friction between the soul and the outside world. Where passion dominates, that does not signify the presence of greater desire and ambition, but rather the misdirection of these qualities toward an isolated and false goal, with a consequent tension and sultriness in the atmosphere. Those who direct the maximum force of their desires toward the center, toward true being, toward perfection, seem quieter than the passionate souls because the flame of their fervor cannot always be seen. In argument, for example, they will not shout and wave their arms. But I assure you, they are nevertheless burning with subdued fires.”
“Oh, if only it were possible to find understanding,” Joseph exclaimed. “If only there were a dogma to believe in. Everything is contradictory, everything tangential; there are no certainties anywhere. Everything can be interpreted one way and then again interpreted in the opposite sense. The whole of world history can be explained as development and progress and can also be seen as nothing but decadence and meaninglessness. Isn’t there any truth? Is there no real and valid doctrine?”
The Master had never heard him speak so fervently. He walked on in silence for a little, then said: “There is truth, my boy. But the doctrine you desire, absolute, perfect dogma that alone provides wisdom, does not exist. Nor should you long for a perfect doctrine, my friend. Rather, you should long for the perfection of yourself. The deity is within you, not in ideas and books. Truth is lived, not taught. Be prepared for conflicts, Joseph Knecht — I can see they have already begun.”
During those few days Joseph for the first time saw his beloved Magister in his everyday life and work, and he felt intense admiration, although only a small part of what the Music Master accomplished every day came into view. But most of all the Master won his heart by taking such an interest in him, by having invited him, and by managing to spare hours for him despite his being often so overworked and overtired. Nor was it only the lessons. If this introduction to meditation made so deep and lasting an impression upon him, it did so, as he later learned to appreciate, not because the Master’s technique was so especially subtle and unique, but only because of the Master’s personality and example. His later teachers, who instructed him in meditation during the following year, gave him more guidance, more precise lessons; they controlled results more closely, asked more questions, managed to do more correcting. The Music Master, confident of his power over this young man, did very little teaching and talking. Mostly, he merely set themes and showed the way by example. Knecht observed the way the Master often looked so old and worn out, but after sinking into himself with half-closed eyes he would once again manage to look so tranquil, vigorous, cheerful, and friendly. To Joseph this renewal was a persuasive demonstration of the right way to the true springs, the way from restiveness to peace. Whatever the Master had to say about this matter was casually imparted to Knecht on brief walks or at meals.
We know also that at this time the Magister gave Knecht some first hints and suggestions about the Glass Bead Game, but none of his actual words have been preserved. Joseph was also struck by the fact that the Master took some trouble with Joseph’s companion, so that the boy would not feel he was only a hanger-on. The old man seemed to think of everything.
The brief stay in Monteport, the three lessons in meditation, attendance at the course for conductors, the few talks with the Master, meant a great deal to Joseph Knecht. There was no question but that the Master had found the most effective time for interposing briefly in Knecht’s life. The chief purpose of his invitation, as he had said, had been to commend meditation to Joseph; but this invitation had been no less important in itself, as a distinction and a token that he was well thought of, that his superiors expected something of him. It was the second stage of vocation. He had been granted some insight into the inner spheres. If one of the twelve Masters summoned a pupil at his level to come so close, that was not just an act of personal benevolence. What a Master did was always more than personal.
Before they left, each of the boys received a small gift: the scores of two Bach choral preludes for Joseph, a handsome pocket edition of Horace for his friend. The Master, as he was bidding good-by to Joseph, said to him: “In a few days you will learn which school you have been assigned to. I come to the higher schools less frequently than to Eschholz, but I am sure we shall see each other there too, if I keep in good health. If you care to, you might write me a letter once a year, especially about the course of your musical studies. Criticism of your teachers is not prohibited, but I am not so concerned about that. A great many things await you; I hope you will meet the challenges. Our Castalia is not supposed to be merely an elite; it ought above all to be a hierarchy, a structure in which every brick derives its meaning only from its place in the whole. There is no path leading out of this whole, and one who climbs higher and is assigned to greater and greater tasks does not acquire more freedom, only more and more responsibilities. Till we meet again, young friend. It was a pleasure to me to have you here.”
The two boys tramped back, and both were gayer and more talkative than they had been on the way to Monteport. The few days in different air and amid different sights, the contact with a different sphere of life, had relaxed them, made them freer from Eschholz and the mood of parting there. It had also made them doubly eager for change and the future. At many a resting place in the forest, or above one of the precipitous gorges in the vicinity of Monteport, they took their wooden flutes from their pockets and played duets, mostly folksongs. By the time they had once again reached that peak above Eschholz, with its prospect of the institution and its trees, the conversation they had had there seemed to both of them far away in the past. All things had taken on a new aspect. They did not say a word about it; they felt a little ashamed of what they had felt and said so short a while ago, which already had become outmoded and insubstantial.
In Eschholz they had to wait only until the following day to learn their destinations. Knecht had been assigned to Waldzell.
TWO
WALDZELL
“But WALDZELL BREEDS the skillful Glass Bead Game players,” runs the old saying about this famous school. Among the Castalian schools of the second and third levels, it was the one most devoted to the arts. That is to say, whereas at other schools a particular branch of scholarship was distinctly dominant, such as classical philology in Keuperheim, Aristotelian and Scholastic philosophy in Porta, mathematics in Planvaste, Waldzell traditionally cultivated a tendency toward universality and toward an alliance between scholarship and the arts. The highest symbol of these tendencies was the Glass Bead Game. Even here, as at all the other schools, the Game was by no means taught officially and as a compulsory subject. But Waldzell students devoted their private studies almost exclusively to it. Then again, the town of Waldzell was after all the seat of the official Glass Bead Game and its institutions. The famous Game Hall for the ceremonial games was located here, as was the enormous Game Archives, with its officialdom and its libraries. Here, too, was the residence of the Ludi Magister. And although these institutions existed altogether independently and the school was in no way attached to them, the spirit of the institutions permeated the school. Something of the hallowed atmosphere of the great public Games spread over the whole area. The town itself was very proud of being the home not only of a school, but of the Game also. The townspeople called the students “scholars” and referred to those who attended the Game School as “lusers” — a corruption of lusores.