--- In evola_as_he_is@yahoogroups.com, "evola_as_he_is"
<evola_as_he_is@y...> wrote:
> [Nietzsche] is seen as an emblematic representative of one
> of the possible forms of irreligiosity, that which, towards the
> reality of chaos and of the irrational, does not appeal to
> transcendence.
I read Nietzsche as emphasizing `the reality of chaos and of the
irrational' not as a `ground' to replace the nihilistic otherworldly
fictions of Christianity etc, but as a reality of the `abgrund' of
our age, the absence of a `soil for taking root and standing' in.
Those few who are able to face this abyss, who can
display `fearlessness in the face of the fearsome and questionable,'
those whom `in the face of tragedy the warlike in their souls
celebrates its Saturnalias' are capable of awakening the
transcendent dimension within themselves.
These warriors of the spirit are not setting up a new set of values
over and above the old `decadent' ones, which would obviously fall
prey to Evola's criticism that Nietzsche's solution `is only a
pseudosolution' and that `a true nihilism does not spare even the
doctrine of the superman.' They are instead those capable of
instantiating the doctrine of the eternal recurrence, who can, by
facing the abgrund of life, open themselves up to the transcendent
dimension. Hence Evola's view of the doctrine of the eternal
recurrence as `an opening beyond immanence unilaterally conceived…
the same thing that was taught in the world of Tradition.'
This is Nietzsche's primary doctrine; one should not be led astray
by the "superman," which only forms a very small part of Nietzsche's
work. As Lampert states, `caution with respect to the teaching on
the superman can be seen to be in order if one measures the
beginning of Zarathustra's course by its end, for he begins as the
teacher of the superman but ends as the teacher of the eternal
return...Interpretation of the superman teaching requires that it be
reconciled with the teaching of the eternal return.' Lampert sees
Zarathustra's superman speech as more an attempt to bait and
motivate prospective `disciples' rather than an actual doctrine.
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.