Krishna, Whitman, Nietzsche, Sartre (KWNS) |
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Nietzsche - Part Three |
mike
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Krishna, Whitman, Nietzsche, Sartre
Introduction:
Pure Consciousness Mysticism
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Perhaps I am too hard on Zarathustra the above passage may simply be overstating his struggle, losses, and victories in keeping with his style. Perhaps it is just style that Zarathustra is so arrogant in the this passage: 'I heard you say that once before,' answered the disciple; 'and then you added: "But all the poets lie too much." Why did you say that the poets lie too much?' 'Why? said Zarathustra. 'You ask why? I am not one of those who may be questioned about their Why. 'Do my experiences date from yesterday? It is a long time since I experienced the reasons for my opinions. 'Should I not have to be a barrel of memory, if I wanted to carry my reasons, too, about with me?' ('Of Poets) Zarathustra firstly is arrogant enough to say that he may not be questioned, and then seems to soften, making excuses for his rudeness by saying that his memory is not big enough. He then goes on to include himself among the poets who lie. This might be part of self-deprecation or a caution to his student to be wary of the teacher, but one is beginning to suspect that it is because Zarathustra is unsure of himself. In this next passage the Ugliest Man is explaining why God had to die: 'But he had to die; he looked with eyes that saw everything - he saw the depths and abysses of man, all man's hidden disgrace and ugliness. 'His pity knew no shame: he crept into my dirtiest corners. This most curious, most over-importunate, over-compassionate god had to die. 'He always saw me: I desired to take revenge on such a witness or cease to live myself. 'The god who saw everything, even man: this god had to die! Man could not endure that such a witness should live.' ('The Ugliest Man') What is
Nietzsche getting at? First of all, from the beginning of the book Zarathustra's
message is to welcome that God is dead; surely all honour belongs to
his slayer? Then why make him the ugliest man? Surely such a man is
the Superman, or his predecessor, not just one of the Higher Men (and
the ugliest and most rabid at that) who are dispensed with in the end
anyway? And why does he make this speech, where it is spelled
out why God should die? Why does not Zarathustra make it? For, as you
might have guessed, I am not convinced that the words belong in the
Ugliest Man's mouth, any more than 'Do not forget your whip' belonged
in the words of the old woman. The speech itself is in its essence the
speech of a child - a naughty child that doesn't want to be found
out - the child that in adulthood invents God or gods for just that
purpose: to see into its shame. The child that does not grow up properly,
who has problems with authority, precisely because they cannot become
authority in their own right, cannot develop a sense of their real
relationship with the world. Thus spoke Zarathustra and laughed with love and mischievousness. After this greeting, his guests bowed themselves again and held a respectful silence; the king on the right, however, replied to him in their name. ('The Greeting') The honour done to him by the 'Higher Men' is quite in keeping with Zarathustra's view of them, but seems to us more like a childish delusion of grandeur. Perhaps this is to be redeemed in the finale of the book, perhaps Zarathustra finally reveals the depth of his wisdom, that would cause kings, popes, philosophers and poets to revere him. Perhaps all the contradictions and disparagements are to be resolved. What actually happens then, at the end of the book, that could redeem Zarathustra as a true seer, and the founder of a new vision? What actually happens is that the Higher Men are 'healed' by Zarathustra's wisdom (or the fresh air in the mountains, we are not sure): they become convalescents, and their first act as Zarathustra's disciples of the affirmation of life is to invent a new ritual: the Ass festival. Zarathustra takes it in his stride this must mean that the real teaching is about to come. Not a bit of it: they eat, drink and make merry, and the following morning when Zarathustra gets up before his guests he walks out to a rock, and is flocked about by gentle birds and in the midst of this confusion he finds himself stroking a lion. But, as he was clutching about, above and underneath himself, warding off the tender birds, behold, then something even stranger occurred: for in doing so he clutched unawares a thick, warm mane of hair; at the same time, however, a roar rang out in front of him the gentle, protracted roar of a lion. 'The sign has come,' said Zarathustra, and his heart was transformed. And in truth, when it grew clear before him, there lay at his feet a sallow, powerful animal that lovingly pressed its head against his knee and would not leave him, behaving like a dog that has found his master again. The doves, however, were no less eager than the lion with their love; and every time a dove glided across the lion's nose, the lion shook its head and wondered and laughed. ('The Sign') The Higher
Men then get up to offer Zarathustra their greetings, surely now at
this eleventh hour Zarathustra will enlighten us and them from the depth
of his wisdom, that the lion must be a symbol of? Not a bit of it. The
lion roars at them and they disappear, leaving Zarathustra alone to
comment that his pity for them had had its day and now it was time to
get on with his work. But what work? There are diverse paths and ways to overcoming: just look to it! But only a buffoon thinks: 'Man can also be jumped over.' ('Of Old and New Law-Tables') Nietzsche
is also the tight-rope walker who fell to his death. The ecstatic
moments in Zarathustra derive from an aesthetic source, not an
existential one, and Nietzsche lost his sanity. It has been shown, contrary
to popular myth, that the incidence of insanity is no greater amongst
gifted people than amongst the population at large, but I think that
it would be too broad-brush to assume that the path to madness for geniuses
has no special interest. Zarathustra can be seen, in this analysis,
as the diary of descent into madness, and as such is illuminating about
how it takes place in a highly gifted individual. The catatonic state
that Steiner found Nietzsche in is not certain to be caused by the tertiary
stage of syphilis, as some commentators think, despite the attempts
by his family to insist on an organic origin of his illness. (Nor is
the intention here to denigrate Nietzsche, but to view his work from
a certain perspective.) 3.3 My own madness In my twenties
I came very close to a nervous breakdown, but it was only as I explored
my past lives that I eventually discovered that I had (as far as I could
tell) suffered a breakdown so complete at the end my last life that
only death resolved it. The Buddha, while conversant with reincarnation
(there is a complete history of his previous lives) introduced the concept
of anatta (no self or no soul) as a useful antidote to counter
obsessions with one's history. Although something reincarnates
that carries with it a history, and is subject to the laws of Karma,
enlightenment involves the loss of identification with this self or
soul that has a history, and in keeping with this notion I shall use
the more neutral term entity to refer to my previous incarnations
(Edgar Cacey used this term in his past-life readings). In terms of
a broad sweep of (my) personal history it seems that tendencies in the
makeup of my self or spirit had urged me to live as predatory animals
and in positions of power as a human. The typical instincts of a predator:
focus, fast reactions, and a solitary perspective, developed in human
lives, but unfortunately outstripping the balancing qualities of love
and community. These led to the abuses of power in the tenth century
as a Welsh feudal leader (already mentioned), and in the fifteenth century
as a cardinal enthusiastically prosecuting for the Inquisition. As far
as I can tell, that entity fell foul of his own persecutory machinery,
and the entity's come-uppance was a progressive degradation, not only
of the body but of the spirit, leading to some five hundred years of
various existences as a tramp, a vagabond, an alcoholic, and an autistic
maker of children's toys in the nineteenth century. This poor fellow
was wrongly imprisoned for rape, and when finally released, wandered
confusedly about Victorian London only to be crushed under the wheels
of a hackney carriage. In karmic terms, the entity was undoubtedly serving
out a fair sentence over these hundreds of years for the short periods
of intense wrong-doings earlier. What is interesting is that the next
life ended in madness, although the entity was born into happier circumstances
and with greater intelligence. It seems that this entity served in both
world wars; in the trenches in the first, and as an engineer and bomber
with the Sunderland flying boats in the second. The inherent tendencies
to excess in the entity's karmic makeup, already having reaped a great
harvest of suffering, now witnessed death and destruction on a scale
not seen in human history, and worse still by some instinct for mayhem,
the entity spent some of the years between the wars with Gurdjieff at
Fontainebleu, a further destabilising experience. In the
'Night Song' Nietzsche gives us ecstatic poetry that appears to have
a mystical origin. Although we have shown that in Nietzsche's case the
picture presented by his work and life exclude this possibility in any
substantial form at least, we should look at ecstatic poetry of acknowledged
mystics to better understand Nietzsche's failure. We will look a the
work of Rumi first, as his artistic heights match the best from Zarathustra. That spirit which wears not true love as a garment is better not to have been; its being is nothing but a disgrace. Be drunk in love, for love is all that exists; without the commerce of love there is no admittance to the Beloved. They say, "What is love?" Say, "The abandonment of free will." He who has not escaped out of free will, no free will has he. The lover is an emperor; the two worlds are scattered over him; the king pays no heed to the scattering. Love it is and the lover that remain till all eternity; set not your heart on aught but this, for it is merely borrowed. How long will you embrace a dead beloved? Embrace the soul which naught embraces. What was born of spring dies in the season of autumn; love's rosebower receives no replenishment from spring. The rose that comes of spring, the thorn is its companion; the wine that comes of pressed grapes is not exempt from crop-sickness. Be not an expectant spectator on this path; for by Allah, there is no death worse than expectancy. Set your heart on the true coin, if you are not counterfeit; give ear to this subtlety, if you lack an earring. Tremble not on the body's steed; fare lighter afoot; God gives wings to him who rides not on the body. Let go care and become wholly clear of heart, like the face of a mirror without image and picture When it has become clear of images, all images are contained in it; that clear-faced one is not ashamed of any man's face. Would you have your self clear of blemish? Gaze upon Him, for He is not ashamed or afraid of the truth. Since the steely face gained this skill from purity, what shall the heart's face, which is without dust, discover? I said, "What shall it discover?" No, I will not say; silence is better, lest the heart-ravisher should say, "He cannot keep a secret." [20] Even in this tiny fraction of Rumi's outpourings are contained the essence of all the perennial teachings! We recognise the eternal in Rumi's exhortations to embrace the soul, we recognise the infinite in Rumi's clear mirror that is not ashamed of any man's face, and we recognise the particular embraciveness of the devotional right throughout the passage. Rumi also echoes Harding's headlessness, though for Rumi it is the clear heart that allows all images to reflect in it. Here is another passage. My soul, spiritual beauty is passing fair and glorious, yet your own beauty and loveliness is something beside. You who spend years describing spirit, show one quality that is equal to his essence. Through his phantasm the light of the eye increases, yet for all that in the presence of union with him it is clouded. I stand open-mouthed in reverence for that beauty; every moment "God is greater" is on my tongue and in my heart. The heart has acquired an eye constant in desire of you; ah, how that desire nourishes the heart and eye! Speak not of houris and moon, spirit and peri, for these resemble Him not; He is something other. Slave-caressing it is that your love has practised, else where is the heart that is worthy of that love? Every heart that has been sleepless for one night in desire for you is bright as day, and the air by it is illumined. Every one who has become without object is as your disciple; his object is realised without the form of object. Every limb of hell who has burned and fallen into this love has fallen into Kauthar, for your love is Kauthar. [Kauthar is a river in paradise - author's note.] My foot does not reach the ground out of hope for union, withal through the separation from you my hand is on my head. My heart, be not sorrowful at this oppression of foes, and meditate on this that the Sweetheart is judge. If my enemy is glad because of my saffron-pale face, is not my saffron-pale face derived from the red rose? Since my Beloved's beauty surpasses description, how fat is my grief, and how lean my praise! Yes, since it is the rule that the more the pain of the wretched sufferer is, the less is his lament. Shams-i Din shone moonlike from Tabriz; no, what is the moon indeed? That face outshines the moon. [21] We can
see how the reference to Shams may have confused the secular reader!
However, what is interesting here and in the other passage is that at
times the Beloved is spoken of as separate and beyond Rumi, something
to yearn for and be united with after painful absences, and at other
times is equated with Rumi's own soul. Otto's conception of the 'wholly
Other' is much too rigid to encompass this phenomenon: that the mystic
can see God as both wholly Other and wholly the same as himself. It
is perhaps a useful way of demarcating religion from mysticism however. The monk Zuigan used to start every day by saying out loud to himself: Master, are you there? And he would answer: Yes,
sir, I am. Then he would say: Better sober up. Yes,
sir, I'll do that. Then he would say: Look out now, don't let them fool you. And he would answer: Oh no, sir, I won't, I won't. [22] In Zen,
the emphasis is on being sober; as we see for Zuigan it becomes his
morning prayer. Whitman too is immensely sober, despite the staggering
expansivity of Leaves (it is no wonder that, on the surface of
it, one may not see that there could be a common ground to the utterances
of a Zen master, Rumi, and Whitman). The emphasis on sobriety can be
understood: the precious core of awareness (Ramana's sense of "I")
is easily lost through forms of intoxication, whether caused by drink
or drugs, or whether of a literary nature like with Nietzsche. The intoxication
of the heart is quite a different matter, and in modern Western culture
is only known in connection with romantic love, with all its pitfalls.
The divine intoxication has a language to describe it that has no common
currency today, and the language of its distant relative and poor reflection
of it romantic love has become the substitute. We could say that sex
and sport are the intoxications of the body; literature, philosophy
and the arts the intoxication of the mind, and romantic love the intoxication
of the heart with a small 'h'. Intoxication of the heart with a big
'h' this is the real thing, and the subject of Rumi and Kabir's poetry. With my friends and companions I was playing all day and night. Closeby was my Love's tall mansion the apex room is where he lives. To ascend to it I shivered in fear and shame and wondered how I could have union with my Love unless I shed my bashfulness, uncovered my face, made body bare and clasped and clung to Him and in the light of my eyes offered
aarati to the Lord. Says Kabir O my friend listen! she alone can comprehend if her love for Him is true and deep but if not so futile will be all her make up. [24] For Kabir the Lord is male and the devotee (or the soul of the devotee) female. Kabir speaks endlessly of union with the Lord of love, using the imagery of the bedroom. My eyes are drooping with sleep, my Love come, let us go to bed. Love-lorn my body quivers like a butterfly I cannot utter two sweet words. The flowers I decked my bed with are getting
stale and drying up. Do step cautiously on to the bed, my Love my sister and aunt are still awake! Says Kabir O gentle folk listen, for fear of others' ridicule I am shy of uniting with my Love! [25] In this poem Kabir is drunk with love, and through it reaches the deathless. I was in deep slumber when my Love woke me up. I collected the dust of His feet and put it in my eye as anjan to hinder sleep and indolence. The words of my Love did flow like the love tide and formed a precious lake. Let us have a dip there and wash our sins of many lives. I shall make my body the lamp and the wick of love and the elements five as perfumed oil, then generate the spiritual fire and light the lamp with it. I have drunk from the cup of love like mad I am shouting Love! O my Love! the fire of yearning for my Love is consuming me I am in constant agony. In ecstasy I went up the steps of my Love's lofty mansion where death has no access. Says Kabir now the King of death is dreading my very sight! [26] In Zarathustra
we find a ecstatic moments but never expressed with the erotic imagery
we find in Kabir and Rumi, or for that matter, in Whitman. Although
Nietzsche says that in the body there is more reason than in our best
wisdom, the body's sexuality is not mentioned, other than in its perversion
(as the bitch 'sensuality' that glares from the actions of the renunciates).
Love of the body (sex is ignored), love of the heart (the heart is absent),
love of the soul (the soul is denied in favour of the body); all are
absent in his ecstasy. His ecstasy is non-existential because love is
the ground of existence (the 'kelson of creation') and Nietzsche had
not known it. Before
concluding this chapter on Nietzsche, let us look at the 20th century
mystic, Bhagwan Shree Rajneesh (later known just as Osho) whose temperament
reminds us both of Zarathustra and of Vivekananda. Rajneesh was born
in 1931 in India; a good account of his life and the basics of his teachings
is to be found in a biography by Vasant Joshi [27]. Astrologers at the time of his birth
predicted that he would face death every seven years and certainly die
at the age of 21, and this prediction was partly born out. At the age
of seven his maternal grandfather, to whom he was greatly attached,
died, and the young Rajneesh felt this as intensely as if it had been
his own death. The loss of his grandfather made him wary of any deep
attachments; later he was also very shaken by the death in her youth
of his girlfriend and the assassination of Mahatma Gandhi. At the age
of fourteen he became convinced that he was going to die, and requested
seven days leave from his school principle to face it as fully as possible.
Like Ramana Maharshi, Rajneesh was determined to turn his premonition
of death into an enquiry, and made arrangements to lay as if dead in
a ruined temple, the caretaker monk being requested to bring him just
a little food and water each day. Like Ramana he became convinced that
the death of the body was independent of his own self, and survived
the experience with a deepened sense of the eternal. Unlike Ramana,
whose realisation was full and permanent, Rajneesh took another seven
years to become fully enlightened, spending this period in intense experimentation
and searching. The prediction of his death at the age of twenty one
was partly fulfilled in the sense of a loss of identity with the past
that Rajneesh experienced as part of his enlightenment (described in
the previous chapter). > Read Nietzsche Part 4 as Web Page | 41k text
References
for Nietzsche, part Three
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mike
king
>>
writings >>
Krishna, Whitman, Nietzsche, Sartre
Introduction:
Pure Consciousness Mysticism
|