What are hatched in the exposition of one of the first works, very impressive, Frederick Nietzsche - The Birth of Tragedy - the concepts of Dionysus and Apollo were a poor match with the meaning that these entities were in 'antiquity, especially in their understanding of the esoteric. Nevertheless, here we'll make their own assumption that Nietzsche as a starting point, in order to define the fundamental existential orientations. We begin by presenting a myth. Immersed the fabulous light and innocence of Eden was a blessed man and an immortal. He flourished in the Tree of Life and he was this bright life. But now arises a new, unheard of vocation: the will of control over life, the excess of being, the power of being and not being, and No. It's what you may report the 'Tree of Good and Evil . In the name of the man it is detached from the Tree of Life, which entails the collapse of an entire world in the blink of a value that reveals the kingdom of him who, according to a hermetic said, is greater than the gods themselves as with the immortal nature, to which it is compelled, in his power also has the deadly nature, Epper also finished with the infinite, with the statement that the denial (this condition was marked by the expression of "Lord of the two natures"). But this act the man was not enough and took it a terror, which was swept away and broken. Shine like a lamp under a too strong - is said in a cabalistic text - such as a circuit struck by a potential too high, the wood cracked. To this we compared the significance of the "fall" and the same "guilt." Then, triggered by this terror. spiritual powers that were to be used immediately rushed and ice in the form of an objective existence independent, life-threatening. Suffered, made outside and fleeing to itself the power sockets objective existence independent of the species, and freedom - the dizzying height that would have established the glory of a Super-live - there was the indomitable contingency of phenomena including the man vaguely anxious and poor shadow of itself. It can be said that this was the curse of the "God shot" against the man who was incapable of accepting the inheritance. With Apollo, always understood in Nietzschean terms, is developed that derives from this faint. In its primary function, must be entrusted to him that you will discharge itself, which no longer lives the same as if you will, sibbene as "eye" and a "form" - as a vision, representation of knowledge. It is precisely the author of the objective world, the foundation of the transcendental "category of space." The space as a way of ' be out as that by which things are no longer lived in but will function under the appearance of images and visual, is the objectification of the primordial fear, and dell'incrinarsi the discharge of the will: transcendentally, the vision of a thing is fear and suffering on that thing. And the "many", the indefinite divisibility to their spatial form will reconfirm the significance, reflecting precisely the loss of voltage, the collapse of the unit of the absolute (1) . But as the eye does not have self-awareness, if not in terms of what it sees, the same being, made external to itself by the "Apollonian" of space, is essentially dependent bound: it is a be that relies , which draws its substance from another. This generates the need of support "category boundary" means the solidity and tangibility of material things are the incorporation, almost the same syncopation of fear that stops being low on the edge of the world "Dionysian." So it could be called the "fact" of this fear, where space is 's act. As a special case of the limit, you have the law. As one who is himself not afraid of infinity, chaos, what the Greeks called the Apeiron, because even he sees reflected his deepest nature of institution substantiated of freedom, one that is less transcendentally has the infinite horror, he runs away from it and look at the law, the consistency of the causal sequences in the foreseeable and order a replacement for that certainty and possession of that which has decayed. Positive science, and all morality could, in a sense, not part of a different direction. The third child of "Apollo" is
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purpose. For a god, the end can not make any sense, since he has nothing outside itself - neither good nor true, nor a rational, pleasant or right - which normally take and be moved, but good, true , rational, pleasant and just identify with what he wants. simply because they want it. In philosophical terms, one can say that its claim, the "sufficient reason" is the statement itself. Instead beings external to themselves to act in need of a correlation, a motive of action or, rather, the semblance of a motive for action. Indeed, in crucial cases, outside of empirical contexts trivially, the man does not want something because he finds it, for example, just or rational, but is just and rational simply because it wants (the same as psychoanalysis has, in this regard, some valuable contributions.) But to descend into the depths where the will or the drive nakedly stated, he is afraid. And then the caution "Apollonian" escapes from the vertiginous something that can happen without a cause and a purpose, namely only for herself, and according to the same movement which liberated the will in a visual, is now appearing, through the categories of "cause" and the so-called "sufficient reason", the profound statements on the basis of goals, utility practices, ideals and moral reasons that justify them, on which they rest. Thus the whole life of the great mass of men take a sense of escape from the center, a stunning and will ignore the fire that burns in them and that they can not bear. Cut off from, they speak, fidget, look, they love each other and mate in the request for confirmation. Multiply the illusions and thus erect a huge pyramid of idols is the constitution of society, morality, ideals, purpose metaphysical realm of the gods or a soothing Providence to make up for the nonexistence of a central reason, a fundamental significance. All "bright spots to rescue injured eye for putting him into darkness" - to use the words of Nietzsche. Now the 'other - the purpose, cause, reason, etc.. - Do not exist in itself, being only a token appearance in deficit of the will in itself, the act under which it calls its confirmation to another, in reality it only goes to confirm his own deficiency (2) . So the man vaguely similar to the one who chases his own shadow, eternally hungry and eternally disappointed, creating and eating incessantly forms that "are and are not" (Plotinus). Thus the "soundness" of things, limit the Apollonian is ambiguous, it fails to grip and recursively call at a later point that it seemed to ensure consistency with which flattered the desire and need. Hence, besides that of space, the category of time, become the law of the forms that arise and dissolve - indefinitely - because for a moment, stop for a moment that does not act, not talk, do not wish , man feels all fall down. So its safety among things, the forms and idols is spooky as that of a sleepwalker who is on the brink of an abyss (3) . However, this world can not be the last resort. Having no root in fact another, and are only in charge and keeping the ego within himself, he causes, he has in principle the possibility of making a resolution. So it is a documented tradition about the great work, the creation of a "second Tree of Life." This is the term used by Cesare della Riviera, in his book The magical world of Hero (2nd ed. Milan, 1605), where this task is associated with the "magic" and generally to the hermetic tradition and magic. But in this context it is interesting to consider what is proper to the so-called "Left Hand Path." It involves the courage to tear away the veils and masks
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which "Apollo" hides the reality as to transcend the forms to get in touch with the elementary nature of a world in which good and evil, divine and human, rational and irrational, right and wrong no longer have any meaning. At the same time, it involves knowing how to bring everything at the height from which the original fear is exaggerated and that we do not want to be natural and instinctive, knowing how to break the limit and dig deeper and deeper, feeding the sense of a dizzying abyss, and consist remain in transition, from which others would be broken. Hence the possibility of establishing a connection even with Dionysism historical coming into question in this regard not the "mystical" and "Orphic" but to Thracian, that he had some wild aspects, orgiastic, destructive. And if Dionysus is revealed in times of crisis and collapse of law, including the "blame" may fall into this existential field, in it the Apollonian veil is torn and put a face to the primordial force, the man play the game of its destruction or its take over life and death. It is interesting that the German word for crime understand the meaning of a break (ver- Brechen ). A record you can continue to call because it is guilty of an act which you act you can continue to call the guilty as it is an act for which you are afraid that you do not feel you can take absolutely, so it is less to it, that unconsciously judge it to be something too strong for us. But a fault active, positive. has something transcendent. Novalis once wrote: "When a man wished to become God, he sinned, it was as if this condition". In the mysteries mithriaci the ability to kill or assist impassive to a killing (though simulated) was an initiation test. In the same context could be carried over certain aspects of the sacrificial rites, when the victim was identified with the divinity, yet the sacrificer had to demolish it so that he magically converged - and was free to pass the absolute transcendence in the tragedy of sacrifice and guilt., higher than the curse and the catastrophe in him - but also in the community that magically converged in him - was free and pass the absolute transcendence in the tragedy of sacrifice and guilt. But the act can also take upon themselves, in some varieties of the "initiatory death". Do violence to life itself, the evocation of something elementary. So the way that some forms of tantric yoga kundalini opens is called the one in which "blazes the fire of death. " The tragic note of the sacrifice here is internalized and becomes the practice by which the same organic life in its root is deprived of all support, is suspended and dragged there by himself along the "Via Regia" of so-called sushumna , "devourer of time." It is known that historically the Dionysus has been associated with other forms of triggering frantic, destructive, orgiastic, as in the classical and the Bacchante Bacchante (Dionysus = Bacchus), and the Bacchante corybant. But here is difficult to separate what they can relate to the experiences mentioned just now, on the phenomena of possession of potting, especially when it is not institutionalized forms and Binding to a tradition. However, it is always to remember that here you are on the line of "Left Hand Path", which runs along the deep, and go on what is said in some texts resembles to going on a sword. The assumption, both in the field of vision (aprovvidenziale) of life, both of these behaviors is the knowledge of the mystery of the transformation of the poison in the drug, which constitutes the highest form of alchemy.
Notes:
(1) In this context one might recall the theory of Henri Bergson, which explains the space just as the "get rid of a gesture", a process the reverse order multiple items in a burst are collected and fused together in a simple and qualitative.
(2 ) This could involve the deeper meaning of patristic doctrine, whereby the body, the vehicle material, was created when the "fall" in order to prevent the further fall of souls ( cf. eg. Origen, De Princip., I, 7, 5). Apollo is a god that prudent. Also think of a palsy due to a scare: it's like a retreat, a throw back to the ego, because of which all that was dominated organically and understood as a living body and button does what inert, rigid, alien. The objective world is our "great body" paralyzed - frozen or fixed by the condition of the limit, through fear.
(3) See C. Michelstaedter, persuasion and rhetoric, Part II.
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