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Message: <blockquote data-quote="Apollo Tenzen" data-source="post: 72326" data-attributes="member: 271">Ride The Tiger "This is ηο place to go into detail about all the finer shades of meaning ίη the mass of Nietzsche's thought concerning these main points, nor into the confusions and deviations of which one must beware when one passes the point at which most of Nietzsche's admirers, as well as his detractors, have stopped. Life and transcendence are continually muddled ίη his philosophy, and of all the consequences of his anti-Christian polemic, this confusion has been one of the worst. He characterizes the values negated by Christian ideals-the ideals of the pariah, the chandala-and which supposedly constitute the opposite, affirmative, antinihilistic ideals, as follows: "dignity, distance, great responsibility,exuberance, proud animality, the martial and victorious instincts, the apotheosis of the passions, of revenge, cunning, anger, voluptuousness,the spirit of adventurous knowledge"16; then he enumerates among thepositive passions "pride, happiness, health, love between the sexes, hostility and war, reverence, beautiful attitudes, good manners, strong will,the discipline of higher intellectuality, the will to power, respect for the earth and for life-all that is rich, which wants to give and to justify life, eternalize it, divinize it."17 The muddle is evident; it is a confusionof the sacred and the profane. But there is another point, and for us it is an even more important one. Even if one extracts from all this the effective forms of a self transcendence, one faces an awkward situation when trying to speak ofan "ascesis as a goal ίη itself" and when the superman is presented asthe utmost limit of the human species, rather than as "more than man"and a being of a different nature, wielder and witness of a different dignity. One danger is that all the experiences not marked by a simple adherence to the pure, irrational, and instinctive substratum of life, ίη which the simple will to power is surpassed and the path is not that of a dominator of men and of external forces, but rather a dominator of oneself, The Transcendent Dimension remain closed ίη the field οί mere sensation. There is a significant passage ίη Nietzsche concerning this, ίη which the "saying ηο" to all the force surging within oneself is presented as a "Dionysism,"18 where as a more fitting term would perhaps be auto-sadism. Α lifelong disciplineand an asceticism pursued inexorably for better or worse, through extreme trials, regardless οί oneself and others, may have the mere value οί an increased and exasperated sensation οί "life," οί an ''Ι" whosesense οί itself comes οηly from this savage and embittered sensation. ΑΙΙtoo often, it is ίη such terms that Nietzsche interpreted his own experience and the way that he proclaimed. For our purposes it is all the moreimportant to signal this wrong turning, because, all theory aside, it iseasy to see that it lies at the basis οί many extreme experiences οη thepart οί those contemporary generations who courted disaster, as mentioned above.As for the internal, "esoteric" interpretation οί Nietzsche's personal experience, taken as a whole beyond this pseudosolution, Ι havealready indicated that the key to it is given by a passive experienceοί transcendence and οί its activation. The cutting οί all bonds, theintolerance οί all limits, the pure and incoercible impulse to overcomewithout any determined goal, to always move οη beyond any givenstate, experience, or idea, and naturally and even more beyond anyhuman attachment to a given person, fearing neither contradictionsnor destructions, thus pure movement, with all that that implies οί dissolution-"advancing with a devouring fire tb.,at leaves nothing behinditself," to use an expression from an ancient wisdom tradition, thoughit applies to a very different context-these essential characteristicsthat some have already recognized ίη Nietzsche can be explained precisely as so many forms ίη which the transcendent acts and manifests.But the fact that this is not recognized and admitted as such, the fact,therefore, that this energy remains ίη the closed circle οί immanenceand οί "life," generates a higher voltage than the circuit can sustain.This fact, moreover, may be the true and deeper cause οί the finalcollapse οί Nietzsche the man. Besides, he always had a sensation οίliving dangerously. ΒΥ 1881 he was writing to Gast: ''Ι have the feelingοί living a life that is risky to the highest degree-Ι am one οί thosemachines that might explode."19 At other times he spoke οί a "continual52 1n the World Where God 15 Deadproximity to danger," and it was surely from this that he drew thegeneralization that "superior men find themselves ίη continual innerand outer peril."It is clear, even ίη this particular respect, how important Nietzscheis as a symbolic figure for our entire investigation. His case illustratesίη precise terms what can, and indeed must, occur ίη a human type ίη which transcendence has awakened, yes, but who is uncentered withregard to it. We shall see that the essential themes of existentialism areto be interpreted ηο differently.This is not the way of the man we have ίη mind, who has quiteanother constitution. Α clean line of division must be drawn. But first itis useful to see what is to be expected ίη the case of those who remainοη this side of the line, that is, ίη those who follow the way of immanence unflinchingly, without turning back, without lowering their level,but also without the capacity to reach the turning point that alone canmake good their lack, from the very start, of the quality Ι have indicated ίη the man of Tradition, ίη the man who is constitutionally notmodern. Once they have entered οη the way of absolute affirmation,and have mastered all those forms of "ascesis" and the activation of ahigher intensity of life that we have mentioned, their οηlΥ saving solution is ίη a conscious change of polarity; ίη the possibility that at agiven point, ίη given situations or environments, by a kind of ontological rupture of level, their life would be turned upside down, as it were,and transformed into a different quality-the mehr leben [living more]would give place to a mehr-als-Ieben [more than living], to use the neat expression suggested ίη another context by Georg Simmel. This is a possibility that can be entertained even ίη this presentepoch. The few who can accomplish it may achieve, even under current conditions, a qualification analogous to what was inborn ίη the type under consideration. Certain gropings toward openings of the kind arenot unknown today, alongside the traumatization of existence. Onetypical sign, for example, is the interest ίη Zen felt by some members of the Beat Generation. The condition for it is something like a suddenillumination-the satori of Zen. Without it, the path of those who haveundergone experiences like Nietzsche's-and, ίη general, of those ίηwhom, for one reason or another and with or without their volition,The Transcendent Dimension 53transcendence has awakened ίη the human circuit as an energy ίη theworld where God is dead-is a path that leads to the abyss. It is cold comfort ίη such cases to speak οί "the damned saints οί our time" or of"angels with the face οί a criminal or a pervert"; that is pure, gratuitousromanticism. Ιη the contrary and positive case, the result might be expressed as atransition from the plane οί "Dionysus" to that of a spiritual superiority, known ίη antiquity under the Apollonian or Olympian symbol. Itis οί capital importance to recognize that this is the only solution that does not involve a regression, and that it is the antithesis οί any solution of the religious or devotional type. [URL unfurl="true"]https://www.amazon.com.br/Ride-Tiger-Survival-Manual-Aristocrats/dp/0892811250[/URL]</blockquote>

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