# Steppenwolf/Section 2

​······· It still remains to elucidate the Steppenwolf as an isolated phenomenon, in his relation, for example, to the bourgeois world, so that his symptoms may be traced to their source. Let us take as a starting point, since it offers itself, his relation to the bourgeoisie.
To take his own view of the matter, the Steppen- ​wolf stood entirely outside the world of convention, since he had neither family life nor social ambitions. He felt himself to be single and alone, whether as a queer fellow and a hermit in poor health, or as a person removed from the common run of men by the prerogative of talents that had something of genius in them. Deliberately, he looked down upon the ordinary man and was proud that he was not one. Nevertheless his life in many aspects was thoroughly ordinary. He had money in the bank and supported poor relations. He was dressed respectably and inconspicuously, even though without particular care. He was glad to live on good terms with the police and the tax collectors and other such powers. Besides this, he was secretly and persistently attracted to the little bourgeois world, to those quiet and respectable homes with tidy gardens, irreproachable stair-cases and their whole modest air of order and comfort. It pleased him to set himself outside it, with his little vices and extravagances, as a queer fellow or a genius, but he never had his domicile in-those provinces of life where the bourgeoisie had ceased to exist. He was not at ease with violent and exceptional persons nor with criminals and outlaws, and he took up his abode always among the middle classes, with whose habits and standards and atmosphere he stood in a constant relation, even though it might be one of contrast and revolt. ​Moreover, he had been brought up in a provincial and conventional home and many of the notions and much of the examples of those days had never left him. In theory he had nothing whatever against the servant class; yet in practice it would have been beyond him to take a servant quite seriously as his equal. He was capable of loving the political criminal, the revolutionary or intellectual seducer, the outlaw of state and society, as his brother, but as for theft and robbery, murder and rape, he would not have known how to deplore them otherwise than in a thoroughly bourgeois manner.
In this way he was always recognising and affirming with one half of himself, in thought and act, what with the other half he fought against and denied. Brought up, as he was, in a cultivated home in the approved manner, he never tore part of his soul loose from its conventionalities even after he had long since individualised himself to a degree beyond its scope and freed himself from the substance of its ideals and beliefs.
Now what we call “bourgeois,” when regarded as an element always to be found in human life, 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 coupled opposites, such is 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. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr nor 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. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. 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. 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.
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 organisation could avail to save it from destruction. No medicine in the world can keep a pulse beating that from the outset was so weak. Nevertheless the bourgeoisie prospers. Why?
The answer runs: Because of the Steppenwolves. In fact, the vital force of the bourgeoisie resides by no means in the qualities of its normal mem​bers, but in those of its extremely numerous “outsiders” who by virtue of the extensiveness and elasticity of its ideals it can embrace. There is always a large number of strong and wild natures who share the life of the fold. Our Steppenwolf, Harry, is a characteristic example. He who is developed far beyond the level possible to the bourgeois, he who knows the bliss of meditation no Jess than the gloomy joys of hatred and self-hatred, he who despises law, virtue and common sense, is nevertheless captive to the bourgeoisie and cannot escape it, And so all through the mass of the real bourgeoisie are interposed numerous layers of humanity, many thousands of lives and minds, every one of whom, it is true, would have outgrown it and have obeyed the call to unconditioned life, were they not fastened to it by sentiments of their childhood and infected for the most part with its less intense life; and so they are kept lingering, obedient and bound by obligation and service. For with the bourgeoisie the opposite of the formula for the great is true: He who is not against me is with me.
If we now pause to test the soul of the Steppenwolf, we find him distinct. from the bourgeois in the higher development of his individuality—for all extensions of the individuality revolve upon the self and tend to destroy it. We see that he had in him a strong impulse both to the saint and ​the profligate; and yet he could not, owing to some weakness or inertia, make the plunge into the untrammelled realms of space. The parent constellation of the bourgeoisie binds him with its spell. This is his place in the universe and this his bondage. Most intellectuals and most artists belong to the same type. Only the strongest of them force their way through the atmosphere of the Bourgeois-Earth and attain to the cosmic. The others all resign themselves, or make compromises. Despising the bourgeoisie, and yet belonging to it, they add to its strength and glory; for in the last resort they have to share their beliefs in order to live. The lives of these infinitely numerous persons make no claim to the tragic; but they live under an evil star in a quite considerable affliction; and in this hell their talents ripen and bear fruit. The few who break free seek their reward in the unconditioned and go down in splendour. They wear the thorn crown and their number is small. The others, however, who remain in the fold and from whose talents the bourgeoisie reaps much gain, have a third kingdom left open to them, an imaginary and yet a sovereign world, humour. The lone wolves who know no peace, these victims of unceasing pain to whom the urge for tragedy has been denied and who can never break through the starry space, who feel themselves summoned thither and yet ​cannot survive in its atmosphere—for them is reserved, provided suffering has made their spirits tough and elastic enough, a way of reconcilement and an escape into humour. Humour has always something bourgeois in it, although the true bourgeois is incapable of understanding it. In its imaginary realm the intricate and many-faceted ideal of all Steppenwolves finds its realisation. Here it is possible not only to extol the saint and the profligate in one breath and to make the poles meet, but to include the bourgeois, too, in the same affirmation. Now it is possible to be possessed by God and to affirm the sinner, and vice versa, but it is not possible for either saint or sinner (nor for any other of the unconditioned) to affirm as well that lukewarm mean, the bourgeois. Humour alone, that magnificent discovery of those who are cut short in their calling to highest endeavour, those who falling short of tragedy are yet as rich in gifts as in affliction, humour alone (perhaps the most inborn and brilliant achievement of the spirit) attains to the impossible and brings every aspect of human existence within the rays of its prism. To live in the world as though it were not the world, to respect the law and yet to stand above it, to have possessions as though “one possessed nothing,” to renounce as though it were no renunciation, all these favourite and often formulated propositions of ​an exalted worldly wisdom, it is in the power of humour alone to make efficacious.
And supposing the Steppenwolf were to succeed, and he has gifts and resources in plenty, in decocting this magic draught im the sultry mazes of his hell, his rescue would be assured. Yet there is much lacking. The possibility, the hope only are there. Whoever loves him and takes his part may Wish him this rescue. It would, it is true, keep him forever tied to the bourgeois world, but his suffering would be bearable and productive. His relation to the bourgeois world would lose its sentimentality both in its love and its hatred, and his bondage to it would cease to cause him the continual torture of shame.
To attain to this, or, perhaps it may be, to be able at last to dare the leap into the unknown, a Steppenwolf must once have a good look at himself. He must look deeply into the chaos of his own soul and plumb its depths. The riddle of his existence would then be revealed to him at once in all its changelessness, and it would be impossible for him ever after to escape first from the hell of the flesh to the comforts of a sentimental philosophy and then back to the blind orgy of his wolfishness. Man and wolf would then be compelled to recognise one another without the masks of false feeling and to look one another straight in the eye. Then they would either explode and separate for​ever, and there would be no more Steppenwolf, or else they would come to terms in the dawning light of humour.
It is possible that Harry will one day be led to this latter alternative. It is possible that he will learn one day to know himself. He may get hold of one of our little mirrors. He may encounter the Immortals. He may find in one of our magic theatres the very thing that is needed to free his neglected soul. A thousand such possibilities await him. His fate brings them on, leaving him no choice; for those outside of the bourgeoisie live in the atmosphere of these magic possibilities. A mere nothing suffices—and the lightning strikes.
And all this is very well known to the Steppenwolf, even though his eye may never fall on this fragment of his inner biography. He has a suspicion of his allotted place in the world, a suspicion of the Immortals, a suspicion that he may meet himself face to face; and he is aware of the existence of that mirror in which he has such bitter need to look and from which he shrinks: in such deathly fear.