I’m still living in the city, on the Capitol, not far from the finest equestrian statue that has come down to us from Roman art – that of Marcus Aurelius. But in a few weeks I shall be moving into a quiet, simple room, an old summer-house lost in the depths of a great park, hidden away from the city with its noise and its inconsequentiality. I’ll live there for the whole winter and take pleasure in the great stillness from which I expect the gift of good and productive hours …
From there, where I shall feel more at home, I’ll write you a longer letter in which I’ll also have something to say about your writing. Today I must just mention (and it was perhaps wrong of me not to have done so before) that the book you announced in your letter (which you said contained pieces by you) has not arrived here. Has it been sent back to you, perhaps from Worpswede? (For: packets cannot be forwarded abroad.) This is the best explanation, which it would be nice to have confirmed. I hope it has not gone astray, which given the Italian postal service cannot be ruled out – alas.
I should have been glad to receive the book (as with everything that gives some sign of you); and any verse you have written since I shall always (if you entrust me with it) read and reread and take in as well and as completely as I can. With good wishes and greetings,
Yours,
Rainer Maria Rilke
Rome, 23 December 1903
My dear Mr Kappus,
You shall not go without greetings from me at Christmas time, when you are perhaps finding your solitude harder than usual to bear among all the festivities. But if you notice that it is great, then be glad of it; for what (you must ask yourself) would a solitude be that was not great? There is only one solitude, and it is vast and not easy to bear and almost everyone has moments when they would happily exchange it for some form of company, be it ever so banal or trivial, for the illusion of some slight correspondence with whoever one happens to come across, however unworthy … But perhaps those are precisely the hours when solitude grows, for its growth is painful like the growth of boys and sad like the beginning of spring. But that must not put you off. What is needed is this, and this alone: solitude, great inner loneliness. Going into oneself and not meeting anyone for hours – that is what one must arrive at. Loneliness of the kind one knew as a child, when the grown-ups went back and forth bound up in things which seemed grave and weighty because they looked so busy, and because one had no idea what they were up to.
And when one day you realize that their preoccupations are meagre, their professions barren and no longer connected to life, why not continue to look on them like a child, as if on something alien, drawing on the depths of your own world, on the expanse of your own solitude, which itself is work and achievement and a vocation? Why wish to exchange a child’s wise incomprehension for rejection and contempt, when incomprehension is solitude, whereas rejection and contempt are ways of participating in what, by precisely these means, you want to sever yourself from?
Think, dear Mr Kappus, of the world that you carry within you, and call this thinking whatever you like. Whether it is memory of your own childhood or longing for your own future – just be attentive towards what rises up inside you, and place it above everything that you notice round about. What goes on in your innermost being is worth all your love, this is what you must work on however you can and not waste too much time and too much energy on clarifying your attitude to other people. Who says you have such an attitude at all? – I know, your profession is hard and goes against you, and I had foreseen your complaints and knew they would come. Now that they have come I cannot assuage them; I can only advise you to consider whether all professions are not like that, full of demands, full of hostility for the individual, steeped as it were in the hatred of those who with sullen resentment have settled for a life of sober duty. The station you are now obliged to occupy is no more heavily burdened with conventions, prejudices and misapprehensions than any other, and if there are some domains that make a show of greater freedom there are none that are vast and spacious and in contact with the great things of which real life consists. Only the solitary individual is subject, like a thing, to the fundamental laws, and if someone goes out into the morning as it is breaking, or looks out into the evening full of occurrence, and if he feels what is happening there, every hint of station slips from him as if from a dead man, although he is standing in the midst of life itself. Dear Mr Kappus, something similar to what you now have to undergo as an officer would have affected you in any of the existing professions, and even if, outside of any position, you had sought only fleeting and non-committal contact with society, you would not have been spared this feeling of constraint. – It is the same everywhere; but that is no reason for anxiety or sadness; if there is no communal feeling between you and other people, try to be near to things – they will not abandon you. The nights are still there and the winds that go through the trees and over the many lands; among things and among animals all is still full of happenings in which you can take part; and the children are still as you were when you were a child, just as sad and happy, and whenever you think of your childhood you live among them again, among the lonely children, and adults are nothing and their dignity has no worth.
And if it frightens and pains you to think of your childhood and of the simplicity and stillness that go together with it, because you can no longer believe in God, who is everywhere present in it, then ask yourself, dear Mr Kappus, whether you have really lost God after all? Is it not rather the case that you have never yet possessed him? For when was it supposed to have been? Do you think a child can hold him, him whom grown men only bear with difficulty and whose weight bows down the old? Do you believe that anyone who really has him could lose him like a little pebble, or don’t you think that whoever had him could only be lost by him alone? – But if you acknowledge that he was not present in your childhood, and not before that, if you suspect that Christ was deceived by his longing and Mohammed betrayed by his pride, and if you feel with horror that even now he is not present, at the moment when we are talking about him, what then gives you the right to miss him who never was, as if he had disappeared, and to search for him as if he were lost?
Why don’t you think of him as a coming god, who since eternity has lain ahead of us, the future one, the eventual fruit of a tree of which we are the leaves? What prevents you from casting his birth out into the times of becoming and from living your life like a painful and beautiful day in the history of a great pregnancy? Don’t you see how everything that happens is always a beginning again, and could it not be His beginning, given that beginnings are in themselves always so beautiful? If he is the complete being, must not slighter things come before him, so that he can pick himself out of fullness and abundance? – Must he not be the last in order to encompass all things in himself, and what significance would we have if the one whom we hanker for had already been?
As the bees collect honey together, so we fetch the sweetness out of everything and build Him. We begin with the very slightest things, with what is barely noticeable (as long as it comes about through love), with our work and the repose that comes after, with a moment of silence or with a small solitary joy, with everything that we do on our own without helpers and accomplices, we begin him whom we shall never know, just as our ancestors could not live to know us. And yet they are in us, these people long since passed away, as a disposition, as a load weighing on our destinies, as a murmur in the blood and as a gesture that rises up out of the depths of time.
Is there anything that can strip you of the hope of dwelling one day in him, the most remote, the most extreme?
Dear Mr Kappus, celebrate Christmas in the piety of the feeling that He perhaps requires of you precisely this existential anxiety in order to begin. Precisely these days of transition are perhaps the period when everything in you is working on him, just as before, as a child, you worked on him with bated breath. Be patient and even-tempered and remember that the least we can do is not make his becoming more difficult
than the earth makes it for spring when it decides to come.
And I wish you happiness and confidence.
Yours,
Rainer Maria Rilke
Rome, 14 May 1904
My dear Mr Kappus,
Much time has gone past since I received your last letter. Don’t hold that against me; first it was work, then disruptions and finally ill-health that kept me from replying, whereas I wanted to write to you out of good, peaceful days. Now I feel a little better again (even here the beginning of spring with its bad and fickle transitions was hard to bear) and can manage to send you greetings, dear Mr Kappus, and (as I am very glad to do) say this and that about your letter, as best I can.
You will see: I have copied out your sonnet because I found that it had beauty and simplicity and a native form in which it unfolds with such quiet propriety. It is the best of the verses of yours I have been permitted to read. And I’m giving you this copy now because I know that it is important and a whole new experience to come across a work of one’s own in a foreign hand. Read the lines as if they were unknown to you, and you will feel in your inmost self how very much they are yours. –
It has been a pleasure for me to read this sonnet and your letter, which I did often. I thank you for both.
And you must not let yourself be diverted out of your solitude by the fact that something in you wants to escape from it. Precisely this desire, if you use it calmly and judiciously, as a kind of tool, will help you to extend your solitude over a greater expanse of ground. People have tended (with the help of conventions) to resolve everything in the direction of easiness, of the light, and on the lightest side of the light; but it is clear that we must hold to the heavy, the difficult. All living things do this, everything in nature grows and defends itself according to its kind and is a distinct creature from out of its own resources, strives to be so at any cost and in the face of all resistance. We know little, but that we must hold fast to what is difficult is a certainty that will never forsake us. It is good to be alone, for solitude is difficult; that something is difficult should be one more reason to do it.
To love is also good, for love is hard. Love between one person and another: that is perhaps the hardest thing it is laid on us to do, the utmost, the ultimate trial and test, the work for which all other work is just preparation. For this reason young people, who are beginners in everything, do not yet know how to love: they must learn. With their whole being, with all their strength, concerted on their solitary, fearful, upward beating hearts, they have to learn to love. An apprenticeship though is always a long, secluded period, and love too is for a great long time and far into life: solitariness, heightened and deepened loneliness for the one in love. Love at first has nothing to do with unfolding, abandon and uniting with another person (for what would be the sense in a union of what is unrefined and unfinished, still second order?); for the individual it is a grand opportunity to mature, to become something in himself, to become a world, to become a world in himself for another’s sake; it is a great immoderate demand made upon the self, something that singles him out and summons him to vast designs. Only in this sense, as a duty to work on themselves (‘to hearken and to hammer day and night’), should young people use the love that is given them. The unfolding, the abandon and any kind of togetherness is not for them (who for a long time yet will have to scrimp and save). They are the culmination, and perhaps that for which a human life now is hardly sufficient.
But there young people so often and so badly go wrong: in that they (who by nature have no patience) fling themselves at one another when love comes over them, scatter themselves just as they are in all their troubledness, disorder, confusion … But what can come of that? What is life supposed to do with this heap of half-broken things that they call their togetherness and would like to call their happiness, were it possible, their future? Each person loses himself then for the other’s sake and loses the other and many more who were yet to come. And loses the expanses and possibilities, exchanges the nearing and fleeing of delicate, mysterious things for a sterile helplessness of which nothing more can come; nothing but a bit of disgust, disappointment and deprivation and the escape into one of the many conventions which like public shelters are set up in great numbers along this most dangerous of paths. No area of human experience is so well furnished with conventions as this: there are lifebelts of the most various invention, dinghies and buoyancy devices; society in its wisdom has found ways of constructing refuges of all kinds, for since it has been disposed to make the love-life a pastime, it has also felt obliged to trivialize it, to make it cheap, risk-free and secure, as public pleasures usually are.
It is true that many young people who love wrongly, that is, simply with abandon and not in solitude (and your average person will never move beyond this), feel the oppression of having failed at something and do want to make the state into which they have got liveable and productive in their own, personal way; for their nature tells them that questions of love, even less than all other important matters, cannot be solved publicly and by following this or that consensus; that they are questions that touch the quick of what it is to be human and which in every case require a new, particular and purely private response: but how can people who have already flung together and no longer set themselves any limits or tell one another apart, and who therefore possess nothing of their own any more, how on earth can they find a way out of themselves, out of the depths of a solitude that has already been spilt and squandered?
They act out of a shared helplessness, and if they do their best to escape the convention they happen to have noticed (as marriage for example), they fall into the clutches of a less obvious but just as deadly conventional solution; for all around them there is nothing but – convention; when an action derives from a precipitately arrived at and unwitting union, it is always conventional; every relationship which is the product of such confusion has its conventions, however unusual (that is, immoral in the generally accepted sense) it may be; yes, even separation would in such a case be a conventional step, an impersonal, fortuitous decision without force and without point.
Whoever looks at the matter seriously finds that, as for death, which is difficult, no explanation, no solution, has yet been discovered for love, which is difficult too: there are no directions, no path. And for these two problems that we carry round with us in a sealed packet and hand on without opening, it will always be impossible to locate a common rule, resting on consensus. But to the same extent that we begin as individuals to venture onto life, these great things will encounter us, on our own, at ever closer quarters. The demands that the hard work of love makes on our development are larger than life, and as beginners we are not a match for them. But if we can hold out and take this love upon us as a burden and an apprenticeship, instead of losing ourselves in all the trivial and frivolous games behind which people have hidden from the utter seriousness of their existence, then perhaps a small advance and some relief will be sensible to those who come long after us. That would mean a great deal.
We are only now just coming to the point where we can consider the relationship of one human individual to another objectively and without prejudice, and our attempts to live such a relation have no model to go on. And yet in the shifting of the times there are already a few things that can help our tentative beginnings.
Girls and women, in their new, particular unfolding, will only in passing imitate men’s behaviour and misbehaviour and follow in male professions. Once the uncertainty of such transitions is over it will emerge that women have only passed through the spectrum and the variety of those (often laughable) disguises in order to purify their truest natures from the distorting influences of the other sex. Women, in whom life abides and dwells more immediately, more fruitfully and more trustingly, are bound to have ripened more thoroughly, become more human human beings, than a man, who is all too light and has not been pulled down beneath the surface of life by the weight of a bodily fruit and who, in hi
s arrogance and impatience, undervalues what he thinks he loves. This humanity which inhabits woman, brought to term in pain and humiliation, will, once she has shrugged off the conventions of mere femininity through the transformations of her outward status, come clearly to light, and men, who today do not yet feel it approaching, will be taken by surprise and struck down by it. One day (there are already reliable signs which speak for it and which begin to spread their light, especially in the northern countries), one day there will be girls and women whose name will no longer just signify the opposite of the male but something in their own right, something which does not make one think of any supplement or limit but only of life and existence: the female human being.
This step forward (at first right against the will of the men who are left behind) will transform the experience of love, which is now full of error, alter it root and branch, reshape it into a relation between two human beings and no longer between man and woman. And this more human form of love (which will be performed in infinitely gentle and considerate fashion, true and clear in its creating of bonds and dissolving of them) will resemble the one we are struggling and toiling to prepare the way for, the love that consists in two solitudes protecting, defining and welcoming one another.
Letters to a Young Poet Page 4