Alain Danielou links Shiva (male Tantric essence) directly with Dionysus in his work 'Gods of Love and Ecstasy'. If one reads it though, they should be aware that at times the author over-emphasises the nature of fertility aspect of both deities, possibly due to his own sexual inclinations.
It is most definitely no coincidence that Nietzsche picked Dionysus as the opponent of Jesus, he was contrasting the role of 'Zoe' with that of 'Bios' both Greek terms for life, but one is 'eternal' life, the other mortal. Myths of Dionysus directly tie in with the 'Eternal Return'.
Doesn't Evola classify Dionysus as being an emblem of an earlier lunar religion though? If seems more likely that Dionysus is the 'Black Sun' in opposition, but still of the same essence, as Apollo's 'Golden Sun'? That would be also extremely similar to Shiva's role with Vishnu, one the Preserver of Society, the other the Destroyer.
According to Jung though, the 'Black Sun' represents the feminine subconscious so the argument could become an 'eternal return' on its own.
darklittleflame <ads694@...> wrote:
As for `Dionysian naturalistic views' and possible links to Tantra,
a passage from `Twilight' is interesting in this regard, `It is only
in the Dionysian mysteries...that the fundamental fact of the
Hellenic instinct expresses itself...what did the Hellene guarantee
to himself with these mysteries? Eternal life, the eternal
recurrence of life, the triumphant Yes to life beyond death and
change...through the mysteries of sexuality...the instinct for the
eternity of life, a sacred road.' There are obviously parallels with
some Tantric sexual practices here, perhaps given credence to the
belief that such mysteries were originally imported from the East.
Evola's comments on the Traditional nature of the doctrine of the
eternal recurrence would also be applicable to Nietzsche's views on
the goal of the Dionysian mysteries as he conceived them here, i.e.
an opening to the transcendent dimension.
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