Carlo Suarés : Defeat on the Threshold: Jesus and Nietzsche
As we pointed out in the first extract from The Psychological Comedy, researchers in the first half of the 20th century were impressed by Marxist thought and the Russian revolution ... Disenchantment was not long in coming ... Suarés was one of his researchers. However, his analysis and description of the ego process remains quite adequate. In this last chapter of his book, Jesus and Nietzsche are taken as an example of two tendencies in the process of the ego Suarés seems to have changed his opinion, at least on Jesus, in his later writings (see for example his book Memory on the return of the rabbi who is called Jesus 1975). But the description of the two tendencies of the ego remains completely valid.

3rd Millennium

(Extract from The Psychological Comedy . Corti Edition 1932)

Contradiction: the self is vitalized by its own crack

The ego that eternity has conquered will have to fight at every moment against the automatism which crystallizes the past - like a limestone deposit - around the living crack of the present moment. He has already shattered his entire past many times. We remember that from its formation, the ego found itself with anxious surprise, it saw itself, and this vision was only the expression of a doubt. Jean-Paul, around this revelation, built his genius, pursued his dreams, and transformed his life, recreated it in a half-awake half-asleep reality, where his ego used the feeling he had of being unreal, to build a new reality . In this new dream, he could have defined himself by affirming "I am real because I feel unreal", and this mythical affirmation would have represented with exactitude the self-defense of the self, of this self always diligent in using Reality for its mythical purposes. Similarly Descartes had been able to draw from his doubt, from the very fact of this doubt, the certainty of his existence as a being, the certainty of his "I am". Likewise all the mystics, around this absolute certainty that their ego has of having experienced the contact of Reality, build their illusory abode. This self-defense of a self vitalized by its own crack , which therefore aspires to find it, and which in each of its acts does nothing but patch it up, is very exactly the crux of the drama of all those who knew it ecstasy of the present (who designate it under the name of state of grace, or under any other mythical name) and who can never find it again, because they want to find it; who therefore rush into reverse practices that are supposed to bring their opposite; but which by all these disciplines still strive to respond to the desire that the self to feed, to vitalize at the expense of Reality; and which therefore end up satisfying the self all the more completely as it will have better constructed an illusory world into which eternity can never penetrate again.

True positive action

The ego that we envision has overcome these first obstacles, because it has been able to put its intelligence at the service of its love for Reality Instead of seeking its sensation and its ecstasy, it worked surgically, with phlegm and precision, to amputate of all that this egocentric desire tended to accumulate on its most precious good, on its enemy, eternity. The breach in his personal building shook him into his provisional balance, and he did not want to patch up his issue . If he rears up as an entity, if he reacted, if he was afraid, if he is against his will, because of this reflex fear, tried to repair his building with materials belonging to the past or future (certainties or hopes); he works to clear away what he has just rebuilt. It is this clearing which constitutes the real positive action which it exerts on itself, action which, by the whole humanity sub-conscience is considered negative, because these materials which it clears, visible and tangible, have names and forms, while eternity has none. But this ego knows that its break in equilibrium was the very truth, it knows that this truth has already been the beginning of Knowledge in action. He then abandons all the shadows of the subconscious (of the past) which had risen to offend the point on contact with which the consciousness had sprung, and only aspires to Knowledge, that is to say, to a state of permanent presence, which, being the complete consumption of the past, is itself its own past, and is stable because it leans on nothing.

This consciousness, like a lightning bolt, which has passed through the ego, cannot be considered by the ego as belonging to it, and therein lies the difficulty. We have shown enough how it is indeed the antithesis of the ego. Man, from the moment when he no longer fights against eternity, and until the moment when eternity has volatilized his ego, finds himself forced to live between two realities. He no longer belongs to one and not yet to the other, he is no longer from the world of the self, and not yet from the world of truth. Because he refuses his ego to reconstruct a past on his own ruins, he finds himself in an indescribable state, where what is real is no longer, and where what is not yet, acts as a relentless and delicious virus. In this period, he must learn to transfer his subjective, his I. He must move, leave the house of the self , with which he had identified himself during the whole time that he had affirmed this absurd thing "I am me", and move to where there is no longer any place or time , neither past, nor future, nor subject nor object. In short, he must leave "I am me" for "I am life", while knowing very well that this new assertion is still only mythical, because in truth any form of "I am" whatever it either will have to disappear.

The new universe

This transfer from the subjective, this passage from a palpable, solid, static universe, well situated in time and space, to a universe which is still only a dizziness , is an adventure which is almost refused all who meet her; and all religions, including those of art, love, and any other ideal, know how to justify such a bankruptcy, by considering it as the ultimate path, that of great reconciliation. That the great reconciliation must occur, certainly that is our affirmation, but it can only happen on the other side, where nothing of the Myth no longer exists, in any form, where it has completely disappeared, without leaving traces, the subconscious universe, that of Myths, God in all its forms, spirituality, Unity, Idea, Universal Self, Attributes, spiritual hierarchies, traditions , occult teachings, and all that one will want to think about where a bit of self-awareness would still cling to, in any form whatsoever, even exalted until imagining that it could encompass and exceed the universe.

The man who wants to reach the truth must abandon all these paths, and not be caught in their admirable traps. If he enters it with sincerity, and without any pity for his "I am I", he does not take long to realize that their sublime landscapes are only disappointing mirages. He then abandons at each step all the "realities" that these paths offer him, because they are made only of his subconscious. He persists in leaving his home, in "moving", while knowing very well, moreover, that his adventure could lead him to an asylum for the insane, if during his "move" too violent contraction of his ego , who would be afraid of losing himself, of no longer feeling alive, broke his elasticity. In this case, the entity, instead of falling apart, would break into fragments in which would remain pieces of the self that would have killed itself so as not to die. But if, by an effort all the more inexorable because he refuses all radiance, man manages to concentrate, without wavering, on the only essential point, on the dynamic permanence which will take away the static permanence of the ego, then, in each jump into the void it will have to make in order to free itself from the associations of which it is made, the ego will be based on the new permanence that it senses, and therefore, it will revive the spark that will cause the explosion . The contact then returns, more and more frequent, more and more precise. Man sees his self again, falters again, finds and doubts, then sees the world again as if he had never seen it yet, notices and is astonished, and still falters, a thousand times again, as at the time already distant, where at his birth, the self was surprised to be there. Disaster can only happen if, by jumping, you suddenly cling to the world you are leaving. All the effort that one deploys must be concentrated in a non-effort. And this formidable non-reaction, in which this individual reaction which is the subjective comes to offer itself to eternity, is the definitive synthesis, the point of departure which, through all evolution, had sought the development of species.

The lyric state

However man reacts after each contact with the present moment, he always feels transformed. Its usual reality, strongly shaken, sees emerging through the other reality, which comes to bathe it, a new state, which we can define the lyrical state , where the man finds an inspiration which fertilizes it, and which carries it immediately to sing his joy, his bliss, the ecstasy of what he calls his "union" with Life, the Beloved, Nature, etc. In this state Frangois d'Assise sings his hymn to our brother the sun , Proust discovers that all the elements from which his life was made, have just been recreated, and that in an instant lived beyond Time, these innumerable interior signs, until now illegible, have suddenly acquired the transparency of a known language [1] . We will not accumulate the examples of this lyrical discovery: it is the entire history of creative inspiration through the centuries that we should indicate, by seeking - through descriptions, sometimes very strange, that consciously or unconsciously, those who experienced it gave this state - groups of signs, symbols finally, which in a very precise way bring all these phenomena to the fundamental explanation that we give them here [2] .

The genius

Carried away in a torrent of inspiration, one who, until that day, had only been able to accumulate the materials of his subconscious world, without lighting them in the light of the present, can suddenly burn them, destroy them, by conferring on all these elements of which the past is made their symbolic meanings, (which by projecting them, so to speak, outside the dream, as if straddling rays of light, allow them to find themselves among themselves and to freely combine into inexhaustible and constantly renewed landscapes). This man becomes a genius, and yet here is the greatest danger encountered here in his liberation . Because devoured by creative joy, like a magician whose every wand brings out a universe in which he can enter entirely, because he knows it inexhaustible, he lets himself be enchanted by the beauty he creates, and by the work in which her ego, all the more triumphant that it has been more deeply shaken, closes and recomposes its balance . If the ego pretends to sacrifice itself for its work , if it believes to give birth to it, it however only transforms for the greater benefit of its static equilibrium, based on a world made of objects, the non-state (for him superconscious, where he had felt himself dying), in a succession of perfectly temporal states of sub-consciousness. In other words, the antinomic state of the ego was reformed around a present instant, in which, for a non-duration faster than lightning, the antinomic state was found to be resolve

Self-defense: the work

In this amphibious state, where static permanence coagulates around a permanent dynamic nucleus which illuminates it, the ego can very well settle down and decide not to move. He has a double life. His daily life is the one he has always led, where the states of the sub-consciousness are linked together by their common thread which is made up of all the unassimilated residues of the past. As for his creative life, it is centered around a permanent and dynamic synthesis, even if only partial, which escapes time, because it is a synthesis. In this second life, itself double, there is on the one hand the lyrical and prophetic inspiration which tends to take away the faculties of the man in a bursting, where the man projected out of him, would be literally deprived of center ; and on the other hand is the vampiric will that the ego has to intervene in this dissociation of itself, to repress it in space and time. He preserves his existence by means of his reason and his love, which he hastily transfers to his work. The work is the pretext that satisfies his desire to feel alive. Is it not proof of the authenticity of his contact with eternity? Through it he perceives himself again, he becomes subconscious again, he circumscribes, he devours, he spits out in small pieces a mince of eternity, while imagining himself sacrificing himself for the world, and giving it his pasture for flesh and his blood.

The realization

The man who seeks the truth must be cruelly lucid towards his self, and unmask him in this Comedy. He seldom arrives there, because if he could break the innumerable frameworks where his class, his environment, his race, his religion tried to confine him , it is difficult for him to consider his own greatness as a limitation . But if, having already vacillated so often under the shock of the present moment, he submits to his ecstasy; if, through the gaping cracks in his ego, he responds to the dizzying call of spaces which have no abodes; so, without worrying about what could happen to him in this adventure, he gives up doing a work, plastering the past around the feeling he has of himself, and he gives up everything he can think of, which still gave his self a sense of reality. He causes the ineffable moment again and again, until he is drunk, until he is amazed, until he no longer feels, until he is completely "out of him", unconscious and lucid, completely absent, and totally present, in a state of tension so extreme, that having passed its breaking point, there is only a balance .

Until now, examples of human achievements throughout history have remained in the realm of Myth, that is to say of the sub-conscious. The few men who have come to this state, which we believe is the only state that is truly human, have been regarded as phenomena so extraordinary that they have been identified with the Myth of the entire human race. This identification is easy to understand. It is even perfectly accurate. The man who completes completely in the Present, has completely accomplished his past, therefore also the past of the entire race. Having no future, it is the goal of all men.

It is urgent to rid this realization, which must be reduced to the simplicity of a natural phenomenon, of all the mythical jumbles with which it has been surrounded so far. So far, the more complete the success, the more it has been incomprehensible. Not only is the subconscious protected from it by a religious attitude, but in a general way, we can say that individual expressions touch subhumanity by the points where the absolute fails them, by their failings, by all that they can give to me to nourish them, in short by the movements that they arouse in them. It is in these failings that men seek eternity. And here is the last pitfall encountered by the man who seeks the truth: the temptation of bankruptcy on the threshold .

The night of passion

The lam m a sabak h tani [3] , abyss of the supreme despair of a man who no longer finds, on the cross, the eternity from which, however, he dies, as he is better made to move, than the death of a Buddha, very vulgarly poisoned by fungi! This cry of anguish emanating from an ego abandoned to itself, from an ego closed in on its own entity, from an ego that believes itself to be real again after having felt unreal for so long in the moment present, here it is closing its trajectory by bringing it back to the point from which it had started, to the central point where all subhumans live, hope, suffer and die: the night of their separate entity . And that this subhuman ego becomes so familiar again at the very moment when it most brilliantly fulfills its dramatically supernatural role, that is enough for millions of ego to be called upon for centuries. splendid glory, and are justified in not having yet reached it.

The great stars of passion

That a man reaches the supreme human outcome, and that this outcome is a phenomenon as simple and natural as the flowering of a flower, as a field of ripe wheat, that can hardly satisfy the need for dramatization of me who would only accept death if they became big stars. And so that everyone can anticipate declaring themselves satisfied, we accept the idea that one day everyone will be promoted to star. The Imitation of Jesus Christ is the fastest way to be starred , as in Hollywood the imitation of Greta Garbo or Adolphe Menjou, provided however that one is very personal . "Imitating but being personal": Christ and Paramount become pretexts for playing roles in Comedy, where each other is born, the feeling that we have of being a self (what we calls personality) and perfect conformism. Before being starred , you have to be humble, because we are in the ranks, then, once we are a star, we are humble too, to show that we are not snobbish, and also, because you never know what can happen: the director of the company, Jesus or the banker, is still hierarchically above you, and can fire you. He has in his hands the supreme power, God or money, which psychologically are strictly identical.

Thus the ego magnifies itself, while satisfying its cowardly instincts. Within its antinomic duality, it passes from one pole to another, and each amplification of one of the poles brings about a corresponding, equal and opposite amplification, of the other pole. Whenever an individual in any way is humble, it is because he is proud in strictly equal quantity. It is impossible for it to rely on perfect compensation from the opposite pole; it therefore vibrates indefinitely, and the one and only purpose of this vibration is to amplify the sense of one's self. And it is obvious that the most astute position that the ego has invented, to ensure indefinitely the sweetness of perceiving itself and that of prolonging itself, is the hierarchical position. In an indefinitely long scale, which never ends, each level receives endlessly and transmits endlessly ... what? the truth ? no, what is opposed to it: the feeling that the ego has of being an entity, and its desire that it has to last.

These scales, of course, don't get anywhere. These scales are simply collars, closed collars. Each ego is crossed right through by the thread that connects all the ego's in the world: time. The hierarchy is triumphantly based on the illusion of becoming, and for the millennia of the reign of Saturn, it has so properly organized its assassination of humans, that men en masse have rushed, as supreme happiness, towards their sterilization.

Jesus and Nietzsche. Christ and Anti-Christ. Two defeats

When men like Nietzsche broke the thread of time, and of the hierarchical becoming, which linked them to all the cowards of creation, they happened to lose ground. But if their adventure ended badly, it is not because they have gone too far, it is because they have not gone far enough, and that at the last moment they still hung on the edges from the abyss, over time that they themselves had broken. Failure on the threshold of victory immediately made them accomplices of the mythical hierarchy. It is quite current today to speak of Nietzsche. We are in such a period of wars and revolutions that the real problem of man seems to finally want to force the minds to solve it. Nietzsche, who reached the end of a dead end, is considered today by many people as the one who broke the spell of human ignorance, as the only man who broke through the night of souls , and who showed them their future. For some people, Nietzsche is the first specimen of a race to come, it is ahead of an entire era towards which humanity tends, it is the first star of a fauna of superhuman stars. The misunderstanding is serious enough for us to indicate it here.

We have been, since the middle of the last century, at a final turning point in human history, a rapid, violent turning point which we have said marks the end of the reign of the self. We repeat, in order to properly situate the problem, which we call the prehistoric era, that in which the human race had established its values ??on the fact that the I did not yet know each other as separate entities. Then came the era of the total individualization of the I, who imposed their hierarchical order and their myth of Unity. From the middle of the last century, thanks to the machinist era, we entered a third era, one where humanity must go beyond the stage of individualization.

This advent must destroy all the values ??of the Myth, because they are all based on the certainty that I have of being me, in other words, on the dream that does duality, by affirming its existence as 'entity. These values ??were, at different intervals, shaken by fleeting moments of lucidity, which through the dream made me shudder in their foundations. These moments of consciousness have shown to me their absurdity, and have therefore tended to establish a kingdom which is not of the world of individual consciousness; but in vain, because the ego, each time, immediately seized the truth, completely reversing it for their personal use.

At the end of the long history of this dream, Nietzsche does not belong at all to the new era, he is not a beacon that lights up the future, a man ahead of a whole cycle, lost among men chains. Marx yes, Nietzsche no. Nietzsche, by the terrible acuity of his egotistical conscience, by the lucid violence with which he rushed against the impossible, by being broken rather than accomplished, can symbolize, at the death of an era, represent , play in shortcut, all its past history. But he has not taken a single step in the present. His freedom is a freedom in dreams , that is to say, a bankruptcy, its outcome is an amplification of Time, his ecstasy is the birth of an eternity stillborn.

We can define Nietzsche by saying that he had accepted that eternity destroys him as an ego, but only on the condition of seeing himself die. His self wanted to die, but he wanted to witness his death. This is all his drama. His sick body had undoubtedly taken possession of self-awareness, and refused to make integration possible. Nietzsche was the least free man we could imagine: while he failed to free himself, he was not free to give up his release. His I, braced to his hypersensitive body, had understood everything, abandoned everything, had reached the extreme limit of subhuman consciousness, where the antinomy must shatter in contact with the whole; and the antinomy was still there. The world had emptied, and had repopulated, the abyss had become unfathomable, nothingness had become transparent and hard to invite man to walk on nothing, and standing on the Void, Nietzsche collapsed because he was still self-aware. He had not been able to free himself from the consciousness that he had of being, that is to say that he had not been able to tear himself away from the illusion of his entity, even after he would have thrown this entity into nothingness. Standing on the abyss, it burned like a torch, howling. His terrible cries and his fire were considered a success, while they marked his failure.

Men are very fond of bankruptcies. The madness of the Superman, transformed into a torch dancing over the abyss, is a fairly good replica of the God abandoned on a cross, standing in a stormy sky. The Nietzsche myth has a tendency to be born to replace the other, who has run out a bit. Nietzsche is starred in the Hollywood of the subhuman Passion, and that's right, he conforms to the requirements of the show, while renovating it. He recalls the big star he wants to supplant, but with originality since he opposes him. The spectator is delighted, because he is told that he will be, or that he could be, or that he could be, or that he could have been, Superman (it is good to give new names to known things); but as the main thing, for everyone, is not to disturb its stagnant balance, it is essential that the case of the Superman is made terrible, terrifying, completely abnormal, because this justifies everyone to give up immediately becoming superhuman.

Likewise, and although Jesus said be perfect in the present, and not become perfect in the future, which would have been his own negation, it is appropriate for all Christians to make this perfection completely abnormal, much better, impossible. They have to make them the only divine incarnation, which sterilizes them in peace.

Nietzsche symbolized the bankruptcy of a world centered on the individual. When the ego has known the contact of eternity, it can very well use it to become a genius. The conquest of engineering is relatively easy. One can meet the genius along the way, and stop at his temple: it suffices to enslave the eternal present, to the dead past; it suffices to pick up the unassimilated debris from the personal universe where one had lived up to that point, and to make them phosphorescent in order to reconstruct a renovated universe.

The road that one must follow when one wishes to restore the truth to its fullness, easily passes through this bifurcation of genius. The cruelest of all religious illusions is to believe that eternal life is below this bifurcation, and that if one does not reach it, it is simply offered when one is dead. However at the bifurcation we can choose: we can rely on all the subconscious, therefore unexplored residues of the ego, on the false certainty that this ego has a part in being, on the fact that l the antinomy, which is the ego, has not yet taken self-awareness to an extreme, because of the desire it has to last as an entity; (it is this desire which delays the moment when this sub-consciousness puts the two terms of its own antinomy face to face in their nakedness, therefore declares itself absurd); or on the contrary we can act by leaning only on the big crack that the infinite dynamic of life has caused in the edifice of the ego, and in this case, the ego drips down into this Reality which has no action with him.

Nietzsche had nevertheless taken this second path. He didn't want to just become a genius. He had had the vision of eternity, and he immersed himself in it, distraught, lonely, ready to die there as me, wanting to die there, and ultimately not being able to. He had supremely disdained the buildings which the ego calls a work, and in which it encloses itself as in a cocoon, in the hope of being reborn after a metamorphosis. He had wanted to refuse his intellect the right to imprison him in a philosophical system, he had rushed entirely into the abyss, and the tamed Vision was there, present, around him, in him. The eternal was born. Man was consumed in him. And now, because of another presence, a subtle, elusive, airy, infinitesimal presence, the eternal was stifled, killed at birth. This presence was that of the self which persisted in looking: the man, while dying, still refused to disappear. In this gigantic fight, if God had existed, Nietzsche would not have just sat on his right, he would have identified with him. That is, if self-awareness could coexist with eternity, it would have become God . That is to say, again, that if eternity could include even a little bit of self-awareness, both she and me would have survived.

It is indeed impossible to imagine that this fight could go further. If the ego could have had even a chance to conquer, in all of human history we do not find a single case in which it could have grasped it better. If the duality of self-awareness could ever become eternal, it would have become so. All the opposing forces, united in a self that resisted to the point of shattering, failed to free themselves. It seems that at a turning point in all of human history, Nietzsche was the first attempt on the planet to create a truly human specimen, that is, a man who no longer possessed me. Attempt failed, in this still stagnant Europe, despite the veil of Myth having already been torn for several years, by historical determinism. It still took war, and now it takes the pains of complete self-destruction of a world, to give birth to humans.

The Superhuman is only a corruption of the human, corruption caused by the ego of the conquerors. Immediately the battle fought and lost, the ego, drunk with its mortal conquest, because it has massacred the eternal in the subhuman, sings and cries out the superhuman, as a form of compensation. There is no superhuman without a subhuman, just as if the bottom does not exist, there cannot be a top. It is absurd to believe that the superhuman can be an exaltation of the human being. For if the human is reinstated, as it must be, in the harmony of Nature, there can be no more superhuman than there can be a supernatural.

By studying the Religious Comedy later we will also see that the supernatural is only an invention which is opposed to the sub-natural, that is to say an artifice, one of the poles of the Comedy that the ego plays to itself, one of the poles between which it constantly oscillates.

Like the passion of Jesus, the passion of Nietzsche is that of the self, and the end of this act represents the end of the drama of the self, his irretrievable bankruptcy. Today, all simply honest selves refuse to delude themselves, to invent the future extension of a reality in which they can no longer even believe in their daily lives. All these scaffolding crumble despite the watertight cloisons where everyone in all haste wants to lock themselves up. Watertight bulkheads do not exist. Like it or not, Nietzsche's experience has passed into the human subconscious, since through each of her memories she looks at us, lucid. This explains the numerous despair, including that of Nietzsche, that this supposedly triumphal song has aroused. Despair of me before their death sentence, without possible remission .

And yet this death of the self is frightening only if one does not die. To die and to see oneself die is not to die, and it is this non-death which is frightening, when one knows oneself to be unreal. Thirhse's " I die of not dying " is ineffable sweetness aside from " I go crazy not to get lost". Nietzsche's solitude is hell only because it is not solitude: I look at myself. It's a duality, it's duality, inexorable. The true loneliness of the dissolving I, which melts into the Whole, is an ecstasy in which Unity has disappeared, at the same time as Numbers have disappeared: there is no more spectator.

Nietzsche's solitude is a vacuum, that is to say, a negation. Negation pushed to its most intense degree is the isolation of a center of consciousness, that is, the isolation of the question mark which has detached itself from Nature in the final goal of denying itself as an interrogation, but which for the moment asserts itself as an entity (I am me), and therefore denies Nature, the entire universe, therefore opposes its own return. To see clearly the necessity of his return is to be aware of his own unreality. The greatest suffering that we can imagine in the world is that of a lucid conscience which cannot help but identify with unreality . There are only two possible outcomes for her: birth, that is to say, the supreme illumination of the absolute, or abortion: madness and death.

The process of this abortion is an ever increasing intensity of vibrations, until the bursting occurs. These vibrations are fulminant reactions, discharges from one pole to another, when the poles fail to unite in the totality of Life, in the formidable, peaceful, harmonious, invisible eternity. We can easily discern the cause of this abortion: the self is nourished by these vibrations by reactions , lightning flashes which follow one another endlessly in deep darkness. The ego, in a completely opaque night, in the densest night it can find, seeks the dazzle of the lightning. He goes from black blindness to incandescent blindness, he can not bear a single instant neither, and can not bear especially that ceases the intoxication of this movement. Each paroxysm must be surpassed, because a decrease in intensity would be, for the self, a decrease in the feeling it has of itself.

For me, everything must be sensational, so that he accepts to be interested. When he imagines the passage from the highest to the lowest, or from the blackest to the whitest, or from the largest to the smallest, etc ... he bases this on a religion. Jesus, from the highest we can, descends to the lowest we can, god becomes man, Nietzsche does the opposite, he leaves man, and arrives at the superhuman. One is very humble, the other is very proud. The humble is rotten with pride, the proud is humble. Jesus is only humble because he is convinced that he has come down, which is a postulate of pride. Nietzsche is only proud because he believes he is going up, which is a postulate of humility. Both express the drama of the sub-men who stopped on the threshold of humans.

Jesus announces his glorification and dies in doubt, Nietzsche dies in eternity, and he is nothing more than a poor fool. Both have completed their curve; he who descended from very high and died very low is deified, he is brought up; the one who went very low to go very high is just a wreck. Even better, always more sensational: one rises even higher than its starting point, yet so high, it becomes both himself and god-his-father; the other goes lower than the average of the sub-men, he is nothing more than a poor madman.

Christ and anti-Christ: alpha and omega of a cycle. The self becomes multiple, then resumes itself in the multiple. He spreads out, gives himself food, then he picks up again, at a point that is him, the fabric of the universe. In reality he did nothing. He thought he was spreading, he thought he was catching up, he gave himself a show, he played the Comedy of his Passion, so as not to die. Minor cycle within a millennial cycle. Jesus destroys old gods and manages to put themselves in their place, Nietzsche destroys old gods, and cannot replace them. The bankruptcy of Jesus involves the bankruptcy of the anti-Jesus. If a route is wrong, wanting to cross it in the opposite direction does nothing. We can rather say that it is by reparcouring that we mark the definitive failure of the system. The ego identifies with one of the poles, which it calls God, and becomes the other pole, which it calls man, in order to bring it to itself. From then on, a whole civilization was established on this myth: the human pole will be brought to God. Its logical outcome is to finally push an individual to identify with this pole and to attempt the adventure of return. He tries it so well that it shows us the absurdity of this back-and-forth between two opposing poles. Whether we reach one end or the other, the final cry transmitted to us is a cry of distress and loneliness.

This is the last word of each of these two adventures; the ego remained isolated. Isolation is what we recognize the true nature of this amazing object, sometimes god, sometimes demon, sometimes formidable in power, sometimes wiped out, of this object that has been called soul, to which we have granted immortality , a participation in the absolute. It is isolated by the very notion that it has of being an entity. If he no longer had this notion he would no longer be there. Having it, it is incomplete, because isolation is a negative state, a state which is the opposite of fullness, the opposite of immortality, a state which opposes life, an antinomic state.

By following one way or the other the path of contrasts, the Christian and the Nitzschean do nothing but get lost in their own vicious circle. And we are still talking about the best of them, those who try not to fall asleep consoled or hypnotized. They are forced, by the incessant vibrations of a life which is torn in two, to oscillate more and more quickly between two discordant tones. When they find themselves they are forced to get lost in order to find themselves in order to get lost and endlessly find themselves, otherwise they would feel like they were dying. On the one hand, they destroy themselves, but only to rebuild themselves, and only rebuild themselves to destroy themselves. They refuse to reach a natural and eternal fullness, within which the spectator, before disappeared, could not experience the enjoyment of his victory. If they burn their past, it is to rush into the future, into a beyond which, whatever its nature, is their only faith, their only hope: permanence, the duration of the antinomy.

Antinomy, that is to say self-awareness, having attributed to itself being and immortality, experiences, when it reaches its highest degree of self-excitement, an ecstasy, a jubilation without Borders. It experiences being, it believes to contain being itself, and the universe. It is at this moment that the fatal deformation occurs, because not having integrated the Whole, not having broken the separation of the I and that, the man descends towards the "that", towards the world , in Redeemer, or affirms that he is free from "that", that he is the universal center of power and will. In one case, as in the other, it is a catastrophe: eternity dies in becoming. The redeemer symbolizes becoming, the man who saved himself also symbolizes becoming. There is only a sign difference between them: one provokes a negative reaction, the other provokes a positive reaction. These reactions have nothing in common with the truth.

Both finally come to a sense of freedom within their bankruptcy. One experiences the freedom of the slave, the other the freedom of the conqueror. The slave feels free because he is a slave, the conqueror feels free because he is a conqueror. This disappointing illusion of freedom is only possible because eternity is transformed into a masquerade: becoming. The slave, in a future promised by his faith, will be among the first, and will enjoy endlessly contemplating the indefinitely prolonged collapse of his exploiters. The conqueror who gives men his own position of conqueror as a goal, is very quiet they will not all succeed, so he will be able to dominate indefinitely over those who will not be freed.

In reality the slave wants to be a slave; but because he suffers, he finds consolation which saves him the effort of shaking off his slavery. The conqueror cannot do without those over whom he dominates, and that is why he opens the impossible path of his power and his will. The conqueror is no freer than the slave. It needs, as the case may be, souls, soldiers, countries, to exercise its domination. The ideal of will and strength is the counterpart of the ideal of submission; both sing freedom in order to suppress it by appeasing the conscience. The slave who delights in his slavery sings his "spiritual" freedom in the hierarchical prison where he will nest. The conqueror, who needs slaves, said to them, while exercising his domination: "do as I do, you are free, be conquerors, yet I cannot go further in the ideal of freedom".

Deliverance: the Comedy is played

Any ethics, any philosophy, any metaphysics which, in the end, are based on the reality of the self can only lead to a destruction, by hierarchical way, of life in each one. To affirm the self is to affirm a negation. To identify with the self, as being, is to identify with a negation. The man who truly desires his release, understands thus, that the only desire to see this release, would involve it in a bankruptcy capable of entraining millions of men with the trailer of a new myth. Finally, he renounces all that is theatrical, he accepts to have no more brilliance, to be natural and simple, to be like nothing, to no longer exist as an entity. His Comedy is played, the man is no longer there, only remains the simple, the very simple truth.

Truth is the meaning of each thing, the true value of each thing in relation to universal permanence. Man has definitely abandoned the point of view of his "I am I". He no longer has a point of view, because he no longer has a center. What is conscious in him is now empty of time and space. This void, in which man has become extremely lucid, is wholeness, totality, for no obstacle comes between himself and other men, between him and objects. In this dynamic permanence is the only possibility of contact in which no attitude remains . The attitude of the one who leans towards the unfortunate, who lavishes his consolations and his care for them, the attitude of the shepherd, who, if he believes himself "divine" or "sent", goes so far as to be that of a "Savior" emanates only from a self which is situated in relation to other men , and this attitude must be denounced as a betrayal of the truth. There is hardly any concerning truth. The one who can no longer be said to have found it, since he has lost himself in his own development, does not rescue, console or save. It shakes in its foundations the mythical universe that the subconscious selves have built by resisting life; he shakes it mercilessly because he really loves sub-men, despite themselves, despite what they strive to be by opposing themselves; it is revolutionary in the full acceptance of this word, it is psychologically and socially, because it is a danger for the subconscious and for all that is built on it. On both sides of social barriers and borders, the subconscious plays its innumerable Mythical Comedies, its religious and moral comedies, all its comedies, where the ego, disguised as souls and spirits appear under tinsels all the more the more "heavenly" they hide their dirt, the thirst they have for possessing and exercising power is expressed in hypocritical gestures of beauty, kindness, compassion, spirituality. These selves all seek to be great, in whatever form, by their cultures, their civilizations, their virtues, their arts, their sciences, their riches, their traditions, their ideals, their truths, their actions of brilliance, by all that they call love and intelligence. And all this grandeur only makes their absurd antinomy more absurd.

Awake in the midst of these wicked sleepwalkers, men who no longer play the Comedy of the Self, call, while traveling the Earth, men who finally agree to become human. Those who respond to this impetuous call know very well that there is only one thing left for them to do, urgent, decisive: to throw themselves into the Present, to die there as me.

The Present is good soil, fertile soil, where the self, like the grain of the coming harvest, must allow itself to be destroyed and carried away.

And just as if the grain does not die, it remains solitary, dries up, then becomes as sterile as a stone, if the ego does not want to die, it opposes the birth of the Human.

If the selves don't want to die, the Earth will be sterilized, life will be defeated, because the miserable subhuman race will be exterminated with its stupid hands.

But if the selves want to die, they will drag into their deaths all the harmful works that they have accumulated for millennia, and in this dawn, the Earth, finally renovated, will see its magnificent fruit, Human.

Paris 1932

Previous chapter Chapter one

[1] INDOOR AND EXTERIOR SIGNS. - I stop here the attention of those who will read Suarés on the following fact. Proust, whose name he cites, may have been on the verge of establishing a theory of creative inspiration, but at no point did his work show that it was crossed by this light from before time. the object can only appear endowed with inexhaustible meanings. The pages of Suarés do not explain any less to us how certain writers, in the exercise of their creative faculty, suddenly deprived of the freedom to be only men, saw the matter of their fabrications becoming, outside of them, as a light for thought. I mean that Novalis, for example, - that this did not prevent being absurd when he wielded ideology, - that Novalis, in Henri d'Ofterdinger , could not crack a branch, nor to fly a bird, without all the virtue of the tale being enveloped in this phenomenon so banal as to make the sure sign that all life saw itself recommenced. That the same can be said of all of Raymond Roussel's work, of the most beautiful tales of Jean Cassou, would not seem to us to exhaust all that this observation perhaps contains of fruitful. Exceptional happiness, and this is what seems to me the most significant, wants the most literary of writers, sometimes Toulet himself, to enter the magic circle where objects think for him. Then he spoke instead of writing - and that's why I want to emphasize that there is a particular state of inspiration there and not the characteristic of a particular inspiration. He spoke instead of writing and was, for a moment, the mouthpiece of a popular inspiration, inspiration that we find intact in the tales that we gather, for example, in the villages of Languedoc.

Struck by what appeared to be uncontrollable in this manifestation of the creative genius of which it had itself been the place, Novalis, in one of the fragments collected following the "Disciples ` Saos", wanted to see it verified correspondences which Jacob Bhoeme, in the de Signatura rerum had pointed out as possible, if I am not mistaken. But it was not for philosophy to make them a fate. As well, Novalis himself, already feeling that philosophy and poetry were only a double means of apprehending reality, had transported the marvelous incidence in a rapid overview of the "tale", magnificent intuition which one would say that very beautiful pages of Rimbaud came out: "in a true tale everything must be strange, mysterious and disjointed, everything must be animated. Everything in a sufficient way ... Here is the era of freedom, the primitive state of nature, the age before which the cosmos was. This age before which the world was also offers the scattered features of the era after the world ... The world of storytelling is the world opposite to that of reality and is therefore exactly analogous to it, as well as the chaos to the finished creation The true tale must be both a prophetic description, an ideal description, a characteristic description. The true storyteller is a visionary of the future - Confessions of a synthetic child, of an ideal child. "

This digression has no other purpose than to allow me to return with evidence in the text of Suarés, to the very place where it is urgent that I support, on my own responsibility, the following affirmation: these interior signs are rigorous equivalents of external signs. In a certain state of inspiration, it seems that to feel one's heart in oneself is to penetrate the secret of all creation . So for my part, I would pretend to pursue the dialectic of the ego as far as the secret of a particular existence, insofar as it has fallen into the power of love - of love, hidden source of things, as the saying goes I believe, very well Krishnamurti. - JB

[2] ON POETRY. - The present can be invested by reasoning which, finding its initial term at the end of its development, was accomplished without awakening time, and caused this initial term to marry all the virtues of this Present enveloped, taken as a hostage The myth of Sleeping Beauty. The living man approaches Time in the Present ...

To check in Poetry. I say in Poetry, and not "in poetic expression", which would be absurd given my thought. We would see the living and fruitful element of poetry, higher than in expression, elsewhere than in an activity - often vague - of the mind. We would see how poetry is made by all, and not should be made by all, a nonsense that has given rise to ridiculous demonstrations.

Let me explain: there are evocations, forms of evocations more precisely, magic that is poetic. Reni Nelli told me that we could almost list them, a sort of corpus; in any case disintegrate poetry by revealing what unconscious myths it comes from. This movement, let us translate it into French, Russian, English words, poetry will remain intact; let's put it, suitably transposed, to the stage, to the cinema, let's make it appear in an object, this would represent the framework where the present could appear under a figure of duration . A figure that would sow the creative self of time, the rational self, on the way, to keep its attention intact in the appearance of a beauty enveloped in the identity of opposites. - JB

[3] Throughout this talk, we are only talking about the mythical Jesus of the Gospels, and not the historical Jesus, whom, moreover, no one knows. - CS

Carlo Suares : Works in French : Carlo Suares Fondation + 3rd Millenaire
La défaite sur le seuil : Jesus et Nietzsche par Carlo Suarés - 3e millenaire