Why? Because of the Steppenwolves. In fact, the vital force of the bourgeoisie resides by no means in the qualities of its normal members, but in those of its extremely numerous "outsiders" who by virtue of the extensiveness and elasticity of its ideals it can embrace.

There was once a man, 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.

Soon I never thought of him by any other name; nor could I today hit on a better description of him. A wolf of the Steppes that had lost its way and strayed into the towns and the life of the herd, a more striking image could not be found for his shy loneliness, his savagery, his restlessness, his homesickness, his homelessness.

In course of time I was more and more conscious, too, that this affliction was not due to any defects of nature, but rather to a profusion of gifts and powers which had not attained to harmony. […] I saw at the same time that the root of his pessimism was not world-contempt but self-contempt; for however mercilessly he might annihilate institutions and persons in his talk he never spared himself. It was always at himself first and foremost that he aimed the shaft, himself first and foremost whom he hated and despised.

There I took refuge. True, it was only a refuge […] Here, too, I found neither home nor company, nothing but a seat from which to view a stage where strange people played strange parts.

It is clear that this weak and anxious being, in whatever numbers he exists, cannot maintain himself, and that qualities such as his can play no other role in the world than that of a herd of sheep among free roving wolves. Yet we see that, though in times when commanding natures are uppermost, the bourgeois goes at once to the wall, he never goes under; indeed at times he even appears to rule the world. How is this possible? Neither the great numbers of the herd, nor virtue, nor common sense, nor organization could avail to save it from destruction. Nevertheless the bourgeoisie prospers. Why?

He had thought more than other men, and in matters of the intellect he had that calm objectivity, that certainty of thought and knowledge, such as only really intellectual men have, who have no axe to grind, who never wish to shine, or to talk others down, or to appear always in the right.

There is much to be said for contentment and painlessness, for these bearable and submissive days, on which neither pain nor pleasure is audible, but pass by whispering and on tip-toe. But the worst of it is that it is just this contentment that I cannot endure. […] For what I always hated and detested and cursed above all things was this contentment, this healthiness and comfort, this carefully preserved optimism of the middle classes, this fat and prosperous brood of mediocrity.

He achieved his aim. He was ever more independent. Only, through this virtue, he was bound the closer to his destiny of suffering. It happened to him as it does to all; what he strove for with the deepest and most stubborn instinct of his being fell to his lot, but more than is good for men. In the beginning his dream and his happiness, in the end it was his bitter fate. The man of power is ruined by power, the man of money by money, the submissive man by subservience, the pleasure seeker by pleasure.

Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self.

Every age, every culture, every custom and tradition has its own character, its own weakness and its own strength, its beauties and ugliness; accepts certain sufferings as matters of course, puts up patiently with certain evils. Human life is reduced to real suffering, to hell, only when two ages, two cultures and religions overlap. […] Now there are times when a whole generation is caught in this way between two ages, two modes of life, with the consequence that it loses all power to understand itself and has no standard, no security, no simple acquiescence.

He was brought up by devoted but severe and very pious parents and teachers in accordance with that doctrine that makes the breaking of the will the corner-stone of education and upbringing. But in this case the attempt to destroy the personality and to break the will did not succeed. He was much too strong and hardy, too proud and spirited. Instead of destroying his personality they succeeded only in teaching him to hate himself.

On [whether he truly was a wolf or merely fancied he was a wolf] one could speak at length and entertainingly, and indeed write a book about it. The Steppenwolf, however, would be none the better for it, since for him it was all one whether the wolf had been bewitched or beaten into him, or whether it was merely an idea of his own. What others chose to think about it or what he chose to think himself was no good to him at all. It left the wolf inside him just the same.

Clever men might argue the point whether he truly was a wolf […] or whether, on the other hand, this belief that he was a wolf was no more than a fancy or a disease of his. It might, for example, be possible that in his childhood he was a little wild and disobedient and disorderly, and that those who brought him up had declared a war of extinction against the beast in him; and precisely this had given him the idea and the belief that he was in fact actually a beast with only a thin covering of the human.

Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

How foolish to wear oneself out in vain longing for warmth! Solitude is independence. It had been my wish and with the years I had attained it. It was cold. Oh, cold enough! But it was also still, wonderfully still and vast like the cold stillness of space in which the stars revolve.

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 [he] 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.

Now what we call "bourgeois," […] is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures.

There are a good many people of the same kind as [him]. Many artists are of his kind. These persons all have two souls, two beings within them […] 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 dazzlingly over the wide sea of suffering, that the light of it, spreading its radiance, touches others too with its enchantment.

But in the midst of the freedom he had attained he suddenly became aware that his freedom was a death and that he stood alone. The world in an uncanny fashion left him in peace. […] 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.

“Magic Theatre - Entrance Not for Everybody - Anarchist Evening Entertainment - For Madmen Only!” (Part 1)

Harry Haller is a sad and lonely figure, a reclusive intellectual for whom life holds no joy. He struggles to reconcile the wild primeval wolf and the rational man within himself without surrendering to the bourgeois values he despises. His life changes dramatically when he meets a woman who is his opposite, the carefree and elusive Hermine. The tale of the Steppenwolf culminates in the surreal Magic Theater—for mad men only. Steppenwolf is Hesse's best-known and most autobiographical work. With its blend of Eastern mysticism and Western culture, it is one of literature's most poetic evocations of the soul's journey to liberation. Originally published in English in 1929, the novel's wisdom continues to speak to our souls and marks it as a classic of modern literature.

Understand yourself and those around you.

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Many works, including Siddhartha (1922) and Steppenwolf (1927), of German-born Swiss writer Hermann Hesse concern the struggle of the individual to find wholeness and meaning in life; he won the Nobel Prize for literature in 1946.Other best-known works of this poet, novelist, and painter include The Glass Bead Game, which, also known as Magister Ludi, explore a search of an individual for spirituality outside society. In his time, Hesse was a popular and influential author in the German-speaking world; worldwide fame only came later. 

HERMANN HESSE

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2. You can change your circumstances by changing your thoughts.

Narratives Change After the Fact