“Is the nature of the task which I first undertook in this book clear?”
It was a formidable and labyrinthine problem not without its dangers to which the young Nietzsche applied his will and vigour in this first published effort. On the most superficial layer, a musing over Greek Tragedy – almost immediately, a questioning: why Greek Tragedy? Why, Greeks – why Tragedy? Further, deeper, a layer of labyrinth: what is the relationship between Tragedy and ‘Pessimism’? Further – “Is there such a thing as a strong pessimism?” A pessimism that, rather than finding itself grimly assailed and crying, ‘alas, alas!’ seeks to test its strength, to know as Siegfried ‘was ist “Das Fürchten”?’ To TRIUMPH as We in our heroic past have when We were joyful in glorious life-striving. Is the great witherer of ancient Greek and modern European virility, over-rationalism, then – a faltering step back, in insulation and shelter, a retreat when no longer spiritually up to the task of confronting our terrors essence to essence?
It is this kind of titanic endeavour this little book seeks boldly, or rashly, to come to grips with, and when venturing out upon these pages with the spirited but young Nietzsche the reader would do well to remember that the greatest danger of the labyrinth is not the hornèd beast but the very real possibility of losing one’s way through the winding and riddling paths. A certain thread does lend itself to be followed here by the intuitive Aryan, not overt and golden but hidden and hinting of that Axis Uniting Polarities which is the Black Sun. Just as the explicit words and phrases of Apollo’s shape-and-form can lead one on the beginning steps of this Quest, so the implicit instincts and insights of Dionysus’ dynamic-energy point to a higher Order than we have hitherto understood since the Christ-infected spiritual genocide’s commencement: calling this ‘Chaos’, and its Light – ‘Darkness’.
Here Nietzsche braves the cries of ‘heretic!’ (etc., etc.) in unflinchingly professing ALL he sees, Nature as it is rather than as, for example, the teachings of the Jew-religions (overtly secular mutations included) declaim. In the Christ-infected and all thence-derived ‘absolute’ moralities that stunt and sabotage higher beings rather than promote their growth and development, Nietzsche sees – as with ‘science’ when used not to dare Truth but to engage in ego-sparing acrobatics – a flight from, a denial of, a NO to Life. Nietzsche himself, though periodically inspired by his blood and spirit, never made contact (and never really considered it a realistic expectation to make contact) with any genuine instance of an Aryan Spiritual Tradition, which would from a vulgar point of view make use of a morality oriented upon ‘das Ur-Eine’ rather than arbitrarily (or in the case of the Jew-religions, maliciously) selected Erscheinung shysterishly presented oh-so-carefully. Nietzsche in his lifetime never knew of the spiritual plane save as so many ruins of Our Past: betrayed, destroyed, and slandered by the Enemy-worshipping traitors. The approach of his ‘philosophizing with a hammer’ is emblematic of the warrior-caste without spiritual direction – one could almost call such relict Europeans of last-stand-craving fighting spirit a type of ronin, defiantly retaining honour and prowess whilst lacking that dearest meaning intended: something worthy of being loyal to. For Nietzsche, knowing only that he must out of loyalty to his beloved Classical Civilization attack its fatal poisoner Christianity unrelentingly, knowing that he would not survive this war of honour, and having no hope or serious understanding of the Aryan Spirit for all his noble instincts, this object of loyalty-by-default became what could, with the eradication of poison-morality, perhaps once again flower into something beautiful and real: against Christianity and all its umbrella-degenerations Nietzsche made himself a champion for LIFE.
This is not ‘life’-by-default, a frail and careful shielding from what may trouble: this is admitting and confronting things as they really are, and Life – Real Life – as being UP TO THE CHALLENGE of Strife, UP TO THE CHALLENGE of Truth. To be UNAFRAID of Life, to be unafraid of any Truth dis-covered in the course of a Real Life – this is Nietzsche’s vision of a potential future far more beautiful than any slave-teasing concoction of hand-wringing after’life’-peddlers. To fully address the Apollonian aspect of the Aryan Spirit did not fall to Nietzsche’s understanding, but what he could relate to, and what he could place daring hopes in, the vital and virile Yes To Life, Yes To Strife, Yes To Truth, Terrors, Tragedies, and All – this other aspect of the Aryan Spirit he called ‘the Dionysian’.
And yet – even though he himself could not fully approach it, Nietzsche knew there was more to the whole. How he differed from the Christ-infected and other such moral-absolutists, in realizing his only partial picture but not condemning it and raging against Truth’s contradictions of incomplete understanding. Indeed, Nietzsche’s writings constantly refer to his own sense of ‘Untergehen’, his DESIRE to self-sacrifice and even be considered somewhat ‘obsolete’ by the desired Übermensch of the potential future. Is the tantric, Dionysian path harshly testing? Dangerous, confusing, liable to burn weak spirits out before they can really transcend?
Might some Aryan or some Order of Aryans in this Kali Yuga who survive and evolve through these trials be – worth this sacrifice?