Harry Hess Quotes

Ah, Harry, we have to stumble through so much dirt and humbug before we reach home. And we have no one to guide us. Our only guide is our homesickness.

I want to tell you something today, something that I have known for a long while, and you know it too; but perhaps you have never said it to yourself. I am going to tell you now what it is that I know about you and me and our fate. You, Harry, have been an artist and a thinker, a man full of joy and faith, always on the track of what is great and eternal, never content with the trivial and petty. But the more life has awakened you and brought you back to yourself, the greater has you need been and the deeper the sufferings and dread and despair that have overtaken you, till you were up to your neck in them. And all that you once knew and loved and revered as beautiful and sacred, all the belief you once had in mankind and our high destiny, has been of no avail and has lost its worth and gone to pieces. Your faith found no more air to breathe. And suffocation is a hard death. Is that true, Harry? Is that your fate?

When I have neither pleasure nor pain and have been breathing for a while the lukewarm insipid air of these so-called good and tolerable days, I feel so bad in my childish soul that I smash my rusty lyre of thanksgiving in the face of the slumbering god of contentment and would rather feel the most devilish pain burn in me than this warmth of a well-heated room. - Harry Haller

There was once a man, Harry, called the steppenwolf. He went on two legs, wore clothes and was a human being, but nevertheless he was in reality a wolf of the steppes. He had learned a good deal of all that people of a good intelligence can, and was a fairly clever fellow. What he had not learned, however, was this: to find contentment in himself and his own life.

The war against death, dear Harry, is always a beautiful, noble, and wonderful, and glorious thing, and so, it follows, is the war against war. But it is always hopeless and quixotic too.

In the beginning his dream and his happiness, in the end it was his bitter fate...But in the midst of the freedom he had attained Harry suddenly became aware that his freedom was a death and that he stood alone.

For there is not a single human being, not even the primitive Negro, not even the idiot, who is so conveniently simple that his being can be explained as the sum of two or three principal elements; and to explain so complex a man as Harry by the artless division into wolf and man is a hopelessly childish attempt. Harry consists of a hundred or a thousand selves, not of two. His life oscillates, as everyone's does, not merely between two poles, such as the body and the spirit, the saint and the sinner, but between thousand and thousands.

Your life will not be flat and dull even though you know that your war will never be victorious. It is far flatter, Harry, to fight for something good and ideal and to know all the time that you are bound to attain it. Are ideals attainable? Do we live to abolish death? No--we live to fear it and then again to love it, and just for death's sake it is that our spark of life glows for an hour now and then so brightly.

Ach Harry, wir müssen durch so viel Dreck und Unsinn tappen, um nach Hause zu kommen! Und wir haben niemand, der uns führt, unser einziger Führer ist das Heimweh.

São pessoas que têm em si duas almas, duas essências, neles o divino e o diabólico, o sangue materno e o sangue paterno, o dom da felicidade e o dom do sofrimento, co-existem e interpenetram-se tão hostil e desordenadamente como o lobo e homem em Harry.

If I were wise, I shouldn't tell you. But I won't be wise, Harry, not for this time. I'll be just the opposite. So now mind what I say! You will hear it and forget it again. You will laugh over it, and you will weep over it. So look out! I am going to play with you for life and death, little brother, and before we begin the game I'm going to lay my cards on the table.

My soul breathed once more. My eyes were opened. There were moments when I felt with a glow that I had only to snatch up my scattered images and raise my life as Harry Haller and as the Steppenwolf to the unity of one picture, in order to enter myself into the world of imagination and be immortal. Was not this, then, the goal set for the progress of every human life?

There was once a man, Harry, called the Steppenwolf. He went on two legs, wore clothes, and was a human being, but nevertheless he was in reality a wolf of the Steppes. He had learned a good deal of all that people of a good intelligence can, and was a fairly clever fellow. What he had not learned, however, was this: to find contentment in himself and his own life. The cause of this apparently was that at the bottom of his heart he knew all the time (or thought he knew) that he was in reality not a man, but a wolf of the Steppes. Clever men might argue the point whether he truly was a wolf, whether, that is, he had been changed, before birth perhaps, from a wolf into a human being, or had been given the soul of a wolf, though born as a human being; or whether, on the other hand, this belief that he was a wolf was no more than a fancy or a disease of his.

But things are not so simple in life as in our thoughts, nor so rough and ready as in our poor idiotic language; and Harry lies about himself twice over when he employs this niggardly wolf-theory.

The saints, these are the true men, the younger brothers of the savior. We are with them all our lives through every good deed every brave thought in every love...There are many saints who at first were sinners. Even sin can be a way to saintliness, sin and vice...Ah, Harry we have to stumble through so much dirt and humbug before we reach home. And we have no one to guide us. Our only guide is our homesickness.

[...]ta vie ne devient pas plate et bête parce que tu sais que la lutte sera sans succés. Il serait bien pls plat, Harry, de lutter pour quelque bel idéal en cryant que tu l'atteindrais. Les idéals sont'ils là pour être atteints?

We intellectuals, instead of fighting against this tendency like men, and rendering obedience to the spirit, the Logos, the Word, and gaining a hearing for it, are all dreaming of a speech without words that utters inexpressible and gives form to the formless.

As an antidote I read Jung and Herman Hesse, and learned about the collective unconscious. Divination is a means of telling ourselves what we already know. What we fear. There are no demons but a collection of archetypes every civilization has in common. The fear of loss – Death. The fear of displacement – the Tower. The fear of transience – the Chariot. And yet Mother died. I put the cards away tenderly into their scented box. Goodbye, Mother. This is where our journey stops. This is where we stay to face whatever the wind brings us. I shall not read the cards again.

Harry, the thinker, is a hundred years old, but Harry, the dancer, is scarcely half a day old.

Es war einmal einer namens Harry, genannt der Steppenwolf. Er ging auf zwei Beinen, trug Kleider und war ein Mensch, aber eigentlich war er doch eben ein Steppenwolf.

Harry consists of a hundred or a thousand selves, not of two.

The war against death, dear Harry, is always a beautiful, noble and wonderful and glorious thing, and so, it follows, is the war against war. But it is always hopeless and quixotic too.

There are a good many people of the same kind as Harry. Many artists are of his kind. These persons all have two souls, two beings within them. Thee is God and the devil in them; the mother's blood and the father's; the capacity for happiness and the capacity for suffering; and in just such a state of enmity and entanglement towards and within each other as were the wolf and man in Harry. And these men, for whom life has no repose, live at times in their rare moments of happiness with such strength and indescribable beauty, the spray of their moment's happiness is flung so high and so dazzlingly over the wide sea of suffering, that the light of it, spreading its radiance, touches others too with its enchantment. Thus, like a precious, fleeting foam over the sea of suffering arise all those works of art, in which a single individual lifts himself for an hour so high above his personal destiny that his happiness shines like a star and appears to all who see it as something eternal and as a happiness of their own.

It’s true that everybody reaches inevitabely what a real drive makes him look for. But in the middle of this obtained freedom Harry suddenly realized that he was alone, that the world left him alone in a very sinister way, that people did non interest him, that he himself did non interest himself that he continued to live more and more in an air without any relations where he slowly suffocated in loneliness.

Anladığım kadarıyla Goethe yüz yıl önce öldü. Harry de onu çok seviyor, onun sağlığında nasıl göründüğüne ilişkin kafasında harikulade bir imaj yaşıyor, böyle bir görüntüyü kafasında yaşatmaya da hakkı var Harry’nin, öyle değil mi? Ama Goethe’ye hayranlık duymuş ve kafasında onun bir imajını yaşatmış ressamın hakkı yok buna, profesöründe öyle, kısaca kimsenin hakkı yok, çünkü Harry’nin işine gelmiyor bu, Harry buna katlanamıyor; çünkü böyle bir şeyle karşılaştı mı söyleniyor, çıkışıyor ve çekip gidiyor! Akıllı biri olsa ressama da profesöre de gülüp geçerdi. Akıllı biri olmasa, Goethe’lerini tutup evdekilerin yüzlerine çarpardı. Ama işte küçük bir çocuktur o, hemen eve gidip kendisini ipe çekmek istiyor.

He has presumably never observed a real wolf closely, otherwise he might have seen that animals too have no such things as unified souls; that the beautiful, taut frames of their bodies house a whole variety of aspirations and states of mind; that wolves suffer too, having dark depths within them. Oh no, human beings are always desperately mistaken and bound to suffer when they try to get ‘back to nature’. Harry can never fully become a wolf again, and if he did he would realize that even wolves are not simple and primitive creatures but complex and many-sided. Wolves also have two and more than two souls in their wolves’ breasts, and anyone desiring to be a wolf is guilty of the same kind of forgetfulness as the man who sings ‘What bliss still to be a child!’1

Y cuando entonces me invitó, afectuosamente, a pasar aquella velada con él, acepté agradecido, le rogué que saludara a su señora, y a todo esto, por la vivacidad de las palabras y sonrisas, me dolían las mejillas que ya no estaban acostumbradas a estos esfuerzos. Y en tanto que yo, Harry Haller, estaba allí en medio de la calle, sorprendido y adulado, azorado y cortés, sonriendo al hombre amable y mirando su rostro bueno y miope, a mi lado el otro Harry abría la boca también, estaba haciendo muecas y pensando qué clase de compañero tan particular, absurdo e hipócrita era yo, que aun dos minutos antes había estado furioso y rechinando los dientes contra todo el maldito mundo, y ahora, a la primera excitación, al primer cándido saludo de un honrado hombre de bien, asentía a todo y me revolcaba como un lechón en el goce de un poquito de afecto, consideración y amabilidad.

But in the midst of the freedom he had achieved Harry suddenly became aware that his freedom was a death and that he stood alone. The world in an uncanny fashion left him in peace. Other men concerned him no longer. He was not even concerned about himself. He began to suffocate slowly in the more and more rarefied atmosphere of remoteness and solitude. For now it was his wish no longer, nor his aim, to be alone and independent, but rather his lot and his sentence. [...] People left him alone now. It was not, however, that he was an object of hatred or repugnance. On the contrary, he had many friends. A great many people liked him. But it was no more than sympathy and friendliness. [...] No one came near to him. There was no link left, and no one could have had any part in his life even had any one wished it. For the air of lonely men surrounded him now, a still atmosphere in which the world around him slipped away, leaving him incapable of relationship, an atmosphere against which neither will nor longing availed.

He was numbered among the suicides. And here it must be said that to call suicides only those who actually destroy themselves is false. Among these, indeed, there are many who in a sense are suicides only by accident and in whose being suicide has no necessary place. Among the common run of men there are many of little personality and stamped with no deep impress of fate, who find their end in suicide without belonging on that account to the type of the suicide by inclination; while on the other hand, of those who are to be counted as suicides by the very nature of their beings are many, perhaps a majority, who never in fact lay hands on themselves. The "suicide," and Harry was one, need not necessarily live in a peculiarly close relationship to death. One may do this without being a suicide. What is peculiar to the suicide is that his ego, rightly or wrongly, is felt to be an extremely dangerous, dubious, and doomed germ of nature; that he is always in his own eyes exposed to an extraordinary risk, as though he stood with the slightest foothold on the peak of a crag whence a slight push from without or an instant's weakness from within suffices to precipitate him into the void. The line of fate in the case of these men is marked by the belief they have that suicide is their most probable manner of death. It might be presumed that such temperaments, which usually manifest themselves in early youth and persist through life, show a singular defect of vital force. On the contrary, among the "suicides" are to be found unusually tenacious and eager and also hardy natures.

It cannot be denied that he was generally very unhappy; and he could make others unhappy also, that is, when he loved them or they him. For all who got to love him, saw always only the one side in him. Many loved him as a refined and clever and interesting man, and were horrified and disappointed when they had come upon the wolf in him. And they had to because Harry wished, as every sentient being does, to be loved as a whole and therefore it was just, with those whose love he most valued that he could least of all conceal and belie the wolf.

He would like either to overcome the wolf and become wholly man or to renounce mankind and at last to live wholly a wolf's life. It may be presumed that he has never carefully watched a real wolf. Had he done so he would have seen, perhaps, that even animals are not undivided in spirit. With them, too, the well-knit beauty of the body hides a being of manifold states and strivings. The wolf, too, has his abysses. The wolf, too, suffers. No, back to nature is a false track that leads nowhere but to suffering and despair. Harry can never turn back again and become wholly wolf, and could he do so he would find that even the wolf is not of primeval simplicity, but already a creature of manifold complexity. Even the wolf has two, and more than two, souls in his wolf's breast, and he who desires to be a wolf falls into the same forgetfulness as the man who sings: "If I could be a child once more!" He who sentimentally sings of blessed childhood is thinking of the return to nature and innocence and the origin of things, and has quite forgotten that these blessed children are beset with conflict and complexities and capable of all suffering.

With our Steppenwolf it was so that in his conscious life he lived now as a wolf, now as a man, as indeed the case is with all mixed beings. But, when he was a wolf, the man in him lay in ambush, ever on the watch to interfere and condemn, while at those times that he was a man the wolf did just the same. For example, if Harry, as man, had a beautiful thought, felt a fine and noble emotion, or performed a so-called good act, then the wolf bared his teeth at him and laughed and showed him with bitter scorn how laughable this whole pantomime was in the eyes of a beast, of a wolf who knew well enough in his heart what suited him, namely, to trot alone over the Steppes and now and then to gorge himself with blood or to pursue a female wolf. Then, wolfishly seen, all human activities became horribly absurd and misplaced, stupid and vain. But it was exactly the same when Harry felt and behaved as a wolf and showed others his teeth and felt hatred and enmity against all human beings and their lying and degenerate manners and customs. For then the human part of him lay in ambush and watched the wolf, called him brute and beast, and spoiled and embittered for him all pleasure in his simple and healthy and wild wolf’s being.

-Nie rozpaczam, Harry. Ale cierpię... o tak, w tym mam doświadczenie. Dziwisz się, że nie jestem szczęśliwa, skoro umiem tańczyć i tak pewnie poruszam się po powierzchni życia. A ja przyjacielu dziwię się, że życie cię tak rozczarowało, skoro jesteś wtajemniczony właśnie w najpiękniejsze i najgłębsze sprawy ducha, sztuki i myśli! Dlatego poczuliśmy pociąg do siebie, dlatego jesteśmy rodzeństwem. Będę cię uczyła tańczyć, bawić się i uśmiechać, a przecież nie odczuwać zadowolenia. Od ciebie zaś nauczę się myśleć, gromadzić wiedzę, a mimo to nie odczuwać zadowolenia. Czy wiesz, że my obydwoje jesteśmy dziećmi diabła?

Lorsque enfin il se sentit absolument libre, Harry s'aperçut soudain que sa liberté était une mort, qu'il était resté seul, que le monde le laissait lugubrement tranquille, qu'il ne se souciait plus des hommes ni de lui-même, qu'il étouffait lentement dans une atmosphère toujours plus rare de vide et d'isolement. La solitude et l'indépendance avaient cessé d'être son désir pour devenir son sort et sa condamnation; le vœu magique était formulé et ne pouvait être repris; cela ne servait plus à rien de tendre les mains, d'être plein de désir et de bonne volonté, prêt à l'attachement et à la communauté : maintenant, on le laissait seul.

Unii dintre acești numeroși Harry erau de aceeași vârstă cu mine, unii mai în vârstă, unii foarte bătrâni, alții foarte tineri, adolescenți, băieți de școală, ștrengari, copii. Acești Harry de cincizeci de ani sau de douăzeci alergau și săreau haotic, Harry de treizeci de ani, Harry de cinci ani, serioși și veseli, demni și caraghioși, bine îmbrăcați și zdrențăroși, ba unii chiar complet goi, fără păr sau cu cârlionți lungi, și toți aceștia eram eu și pe fiecare dintre ei îl vedeam, îl recunoșteam în fulgerul unei clipe, după care dispărea la fel de repede, aluneca în toate direcțiile descompunându-se, spre stânga, spre dreapta, înspre adâncul oglinzii sau urcând spre suprafața acesteia.

This Steppenwolf of ours has always been aware of at least the Faustian two-fold nature within him. He has discovered that the one-fold of the body is not inhabited by a one-fold of the soul, and that at best he is only at the beginning of a long pilgrimage towards this ideal harmony. He would like either to overcome the wolf and become wholly man or to renounce mankind and at last to live wholly a wolf's life. It may be presumed that he has never carefully watched a real wolf. Had he done so he would have seen, perhaps, that even animals are not undivided in spirit. With them, too, the well-knit beauty of the body hides a being of manifold states and strivings. The wolf, too, has his abysses. The wolf, too, suffers. No, back to nature is a false track that leads nowhere but to suffering and despair. Harry can never turn back again and become wholly wolf, and could he do so he would find that even the wolf is not of primeval simplicity, but already a creature of manifold complexity. Even the wolf has two, and more than two, souls in his wolf's breast, and he who desires to be a wolf falls into the same forgetfulness as the man who sings: "If I could be a child once more!" He who sentimentally sings of blessed childhood is thinking of the return to nature and innocence and the origin of things, and has quite forgotten that these blessed children are beset with conflict and complexities and capable of all suffering. There is, in fact, no way back either to the wolf or to the child. From the very start there is no innocence and no singleness. Every created thing, even the simplest, is already guilty, already multiple. It has been thrown into the muddy stream of being and may never more swim back again to its source. The way to innocence, to the uncreated and to God leads on, not back, not back to the wolf or to the child, but ever further into sin, ever deeper into human life. Nor will suicide really solve your problem, unhappy Steppenwolf. You will, instead, embark on the longer and wearier and harder road of life. You will have to multiply many times your two-fold being and complicate your complexities still further. Instead of narrowing your world and simplifying your soul, you will have to absorb more and more of the world and at last take all of it up in your painfully expanded soul, if you are ever to find peace. This is the road that Buddha and every great man has gone, whether consciously or not, insofar as fortune favored his quest. All births mean separation from the All, the confinement within limitation, the separation from God, the pangs of being born ever anew. The return into the All, the dissolution of painful individuation, the reunion with God means the expansion of the soul until it is able once more to embrace the All.

He achieved his aim. He was ever more independent. He took orders from no man and ordered his ways to suit no man. Independently and alone, he decided what to do and to leave undone. For every strong man attains to that which a genuine impulse bids him seek. But in the midst of the freedom he had attained Harry suddenly became aware that his freedom was a death and that he stood alone. The world in an uncanny fashion left him in peace. Other men concerned him no longer. He was not even concerned about himself. He began to suffocate slowly in the more and more rarefied atmosphere of remoteness and solitude. For now it was his wish no longer, nor his aim, to be alone and independent, but rather his lot and his sentence. The magic wish had been fulfilled and could not be cancelled, and it was no good now to open his arms with longing and goodwill to welcome the bonds of society.

Quero hoje dizer-te uma coisa, algo que já sei há bastante tempo, e que também tu já sabes, mas talvez ainda não o tenhas dito a ti mesmo. Dir-te-ei agora aquilo que sei a respeito de mim, de ti e do nosso destino. Tu, Harry, foste um artista e um pensador, uma pessoa repleta de alegria e fé, sempre no encalço do grandioso e do eterno, nunca satisfeito com o formoso e o pequeno. Porém, quanto mais a vida te fez despertar e te devolveu a ti mesmo, tanto maior se tornou a tua miséria, mais profundamente te viste mergulhado no sofrimento, na inquietação e no desespero, até ao pescoço, e tudo aquilo que outrora consideraste, amaste e veneraste como belo e sagrado, toda a fé que em tempos tiveste nos seres humanos e no nosso elevado destino foi incapaz de te ajudar, tornou-se inútil e estilhaçou-se. A tua fé deixou de conseguir ter ar para respirar. E a asfixia é uma dura forma de morrer. Não é assim, Harry? É esse o teu destino?

Hay bastantes personas de índole parecida a como era Harry; muchos artistas principalmente pertenecen a esta especie. Estos hombres tienen todos dentro de sí dos almas, dos naturalezas; en ellos existe lo divino y lo demoníaco, la sangre materna y la paterna, la capacidad de ventura y la capacidad de sufrimiento, tan hostiles y confusos lo uno junto y dentro de lo otro, como estaban en Harry el lobo y el hombre. Y estas personas, cuya existencia es muy agitada, viven a veces en sus raros momentos de felicidad algo tan fuerte y tan indeciblemente hermoso, la espuma de la dicha momentánea salta con frecuencia tan alta y deslumbrante por encima del mar del sufrimiento, que este breve relámpago de ventura alcanza y encanta radiante a otras personas. Así se producen, como preciosa y fugitiva espuma de felicidad sobre el mar de sufrimiento, todas aquellas obras de arte, en las cuales un solo hombre atormentado se eleva por un momento tan alto sobre su propio destino, que su dicha luce como una estrella, y a todos aquellos que la ven, les parece algo eterno y como su propio sueño de felicidad.

But in the midst of the freedom he had attained Harry suddenly became aware that his freedom was a death and that he stood alone. The world in an uncanny fashion left him in peace. Other men concerned him no longer. He was not even concerned about himself. He began to suffocate slowly in the more and more rarefied atmosphere of remoteness and solitude. For now it was his wish no longer, nor his aim, to be alone and independent, but rather his lot and his sentence. The magic wish had been fulfilled and could not be cancelled, and it was no good now to open his arms with longing and goodwill to welcome the bonds of society. People left him alone now. It was not, however, that he was an object of hatred and repugnance. On the contrary, he had many friends. A great many people liked him. But it was no more than sympathy and friendliness. He received invitations, presents, pleasant letters; but no more. No one came near to him. There was on link left, and no one could have had any part in his life even had anyone wished it. For the air of lonely man surrounded him now, a still atmosphere in which the world around him slipped away, leaving him incapable of relationship, an atmosphere against which neither will nor longing availed.

Designori's face had clouded over once more. "Some times," he said resignedly, "it seems to me that we have not only two different languages and ways of expressing ourselves, each of which can only vaguely be translated into the other, but that we are altogether and fundamentally different creatures who can never understand each other. Which of us is really the authentic and integral human being, you or me? Every so often I doubt that either of us is. There were times when I looked up to you members of the Order and Glass Bead Game players with such reverence, such a sense of inferiority, and such envy that you might have been gods or supermen, forever serene, forever playing, forever enjoying your own existences, forever immune to suffering. At other times you seemed to me either pitiable or contemptible, eunuchs, artificially confined to an eternal childhood, child-like and childish in your cool, tightly fenced, neatly tidied playground and kindergarten, where every nose is carefully wiped and every troublesome emotion is soothed, every dangerous thought repressed, where everyone plays nice, safe, bloodless games for a lifetime and every jagged stirring of life, every strong feeling, every genuine passion, every rapture is promptly checked, deflected, and neutralized by meditation therapy. Isn't it artificial, sterilized, didactically pruned world, a mere sham world in which you cravenly vegetate, a world without vices, without passions, without hunger, without sap and salt, a world without family, without mothers, without children, almost without women? The instinctual life is tamed by meditation. For generations you have left to others dangerous, daring, and responsible things like economics, law, and politics. Cowardly and well-protected, fed by others, and having few burdensome duties, you lead your drones' lives, and so that they won't be too boring you busy yourselves with all these erudite specialties, count syllables and letters, make music, and play the Glass Bead Game, while outside in the filth of the world poor harried people live real lives and do real work.

Alla dessa människor har två själar, tvenne väsen inom sig, i dem blir djävulskt och gudomligt, modersblod och fadersblod, förmåga till lycka och förmåga till lidande en lika hätsk och förvirrad blandning som varg och människa hos Harry. Och dessa människor, som lever ett oroligt liv, upplever ibland i sina få lyckliga ögonblick så starka och outsägligt sköna ting, ögonblickets lyckoskum sprutar ibland så högt och bländande ut över lidandets hav, att denna snabbt framlysande lycka förmår beröra och förtrolla även andra. Så uppstår, som ett flyktigt lyckoskum över lidandets hav, alla dessa konstverk, i vilka en enda lidande människa för en stund höjer sig så skyhögt över sitt eget öde, att hans lycka glänser som en stjärna och de som ser den tycker sig se något evigt och liksom sin egen lyckodröm. Alla dessa människor, deras gärningar och verk - de må kallas vad som helst - har ingen gestalt, de är inte hjältar eller konstnärer eller tänkare, på samma sätt som andra är domare, läkare, skomakare eller lärare, utan deras liv är evig, kvalfull bränning och brottsjö, olyckligt och olidligt sönderslitet, fasansfullt och meningslöst, om man nämligen inte vill se dess mening just i dessa sällsynta upplevelser, handlingar och tankar, som strålar ut över livets kaos. Bland människor av denna sort har den förskräckliga tanken uppstått, att hela människolivet kanske bara är ett svårt misstag, ett urmoderns brådstörtande missfall, ett vilt och grymt felslaget försök av naturen. Bland dem har emellertid också den andra tanken uppstått, att människan kanske inte bara är ett halvförnuftigt djur utan en gudaättling, bestämd till odödlighet.

(...) São muitos os artistas que pertencem a este género. Todas essas pessoas possuem no seu nterior duas almas, dois seres, neles reside tanti i divino como o diabólico, tanto o sangue materno como o paterno, tanto a capacidade de ser feliz como a capacidade de sofrer, conjungando-se os opostos de maneira hostil e confusa, lado a lado e um no outro, do mesmo modo que lobo e ser humano se conjugavam em Harry.

I think that Harry Hess, who coined the term geopoetry, like Charles Darwin, Albert Einstein, or any other creative scientist, enters a mental space beyond ordinary analysis, where conjecture and imaginative play are needed and legitimate, and that this is a mental space shared with poets. But even more than this poetic license, I would say, the practice of geopoetry promotes astonishment as part of the acceptable perceptual frame. Geopoetry makes it legitimate for the natural historian or scientist to speculate and gawk, and equally legitimate for the poet to benefit from close observation, and from some of the amazing facts that science turns up. It provides a crossing point, a bridge over the infamous gulf separating scientific from poetic frames of mind, a gulf which has not served us well, nor the planet we inhabit with so little reverence or grace.

Hesse?