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<font size="4">The Nietzschean Antichrist </font></P><BR>
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<FONT STYLE="font-size: 12pt"><span style="font-size:12pt;">NIETZSCHE as the apostle of
force is a name now familiar to all the world. The hero, the warrior
who never tamely accepts suffering and submission and defeat under
any condition but fights always and fights to conquer – such is the
ideal man, according to Nietzsche, – the champion of strength, of
greatness, of mightiness. The dominating personality infused with the
supreme &quot;will to power&quot; – he is </span><FONT FACE="Luxi Serif"><span style="font-size:12pt;">U</span></FONT><I><span style="font-size:12pt;">bermensch,
</span></I><span style="font-size:12pt;">the Superman. Sentiment does not move the mountains, emotion
diffuses itself only in vague aspiration. The motive power, the
creative fiat does not dwell in the heart but somewhere higher. The
way of the Cross, the path of love and charity and pity does not lead
to the kingdom of Heaven. The world has tried it for the last twenty
centuries of its Christian civilisation and the result is that we are
still living in a luxuriant abundance of misery and sordidness and
littleness. This is how Nietzsche thinks and feels. He finds no
virtue in the old </span><I><span style="font-size:12pt;">regimes </span></I><span style="font-size:12pt;">and he revolts from them. He wants a
speedy and radical remedy and teaches that by violence only the
Kingdom of Heaven can be seized. For, to Nietzsche the world is only
a clash of forces and the Superman therefore is one who is the
embodiment of the greatest force. Nietzsche does not care for the
</span><I><span style="font-size:12pt;">good</span><FONT FACE="Arial Narrow, sans-serif"><span style="font-size:12pt;">, </span></FONT></I><span style="font-size:12pt;">it is the
</span><I><span style="font-size:12pt;">great </span></I><span style="font-size:12pt;">that moves him. The good, the moral is of man,
conventional and has only a fictitious value. The great, the
non-moral is, on the other hand, divine. That only has a value of its
own. The good is nothing but a sort of makeshift arrangement which
man makes for himself in order to live commodiously and which changes
according to his temperament. But the great is one with the Supreme
Wisdom and is absolute and imperative. The good cannot create the
great; it is the great that makes for the good. This is what he
really means when he says, &quot;They</span></FONT></P>
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<span style="font-size:10pt;">Page – 22</span></P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">say
that a good cause sanctifies war but I tell thee it is a good war
that sanctifies all cause.&quot; For the goodness of your cause you
judge by your personal predilections, by your false
conventionalities, by a standard that you set up in your
ignorance – But a good war, the output of strength in any cause is
in itself a cause of salvation. For thereby you are the champion of
that ultimate verity which conduces to the ultimate good. Do not
shrink, he would say, to be even like the cyclone and the avalanche,
destructive, indeed, but grand and puissant and therefore truer
emblems of the Beyond – </span><I><span style="font-size:12pt;">Jenseits – than </span></I><span style="font-size:12pt;">the weak, the
little, the pitiful that do not dare to destroy and by that very fact
cannot hope to create.</span></FONT></P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0">&nbsp;</P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">This is the Nietzsche we all
know. But there is another aspect of his which the world has yet been
slow to recognise. For, at bottom, Nietzsche is not all storm and
fury. If his Superman is a Destroying Angel, he is none the less an
angel. If he is endowed with a supreme sense of strength and power,
there is also secreted in the core of his heart a sense of the
beautiful that illumines his somewhat sombre aspect. For although
Nietzsche is by birth a Slavo-Teuton, by culture and education he is
pre-eminently Hellenic. His earliest works are on the subject of
Greek tragedy and form what he describes as an &quot;Apollonian
dream.&quot; And to this dream, to this Greek aesthetic sense more
than to any thing else he sacrifices justice and pity and charity. To
him the weak and the miserable, the sick and the maimed are a sort of
blot, a kind of ulcer on the beautiful face of humanity. The herd
that wallow in suffering and relish suffering disfigure the aspect of
the world and should therefore be relentlessly mowed out of
existence. By being pitiful to them we give our tacit assent to their
persistence. And it is precisely because of this that Nietzsche has a
horror of Christianity. For compassion gives indulgence to all the
ugliness of the world and thus renders that ugliness a necessary and
indispensable element of existence. To protect the weak, to
sympathise with the lowly brings about more of weakness and more of
lowliness. Nietzsche has an aristocratic taste par excellence –
what he aims at is health and vigour and beauty. But above all it is
an aristocracy of the spirit, an aristocracy endowed with all the
richness and beauty of the soul that Nietzsche wants to establish.
The beggar of the street is the </span></FONT></P>
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<span style="font-size:10pt;">Page- 23</span></P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">symbol
of ugliness, of the poverty of the spirit. And the so-called
aristocrat, die millionaire of today is as poor and ugly as any
helpless leper. The soul of either of them is made of the same dirty,
sickly stuff. The tattered rags, the crouching heart, the effiminate
nerve, the unenlightened soul are the standing ugliness of the world
and they have no place in the ideal, the perfect humanity. Humanity,
according to Nietzsche, is made in order to be beautiful, to conceive
the beautiful, to create the</span></FONT></P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">beautiful. Nietzsche's Superman
has its perfect image in a Grecian statue of Zeus cut out in white
marble-Olympian grandeur shedding in every lineament Apollonian
beauty and Dionysian vigour.</span></FONT></P>
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&nbsp;</P>
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<FONT STYLE="font-size: 11pt"><span style="font-size:12pt;">The real secret of Nietzsche's
philosophy is not an adoration of brute force, of blind irrational
joy in fighting and killing. Far from it, Nietzsche has no kinship
with Treitschke or Bernhardi. What Nietzsche wanted was a world
purged of littleness and ugliness, a humanity, not of saints,
perhaps, but of heroes, lofty in their ideal, great in their
achievement, majestic in their empire-a race of titanic gods
breathing the glory of heaven itself. </span></FONT></P>
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<span style="font-size:12pt;">Page – 24</span></P>
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