巴岱伊論尼采 26

Bataille 26

Bataille on Nietzsche
巴岱伊論尼采 26
Summit and Decline

The happiness we find in becoming is possible only by annihilating the reality of “existences” and lovely appearance, and through the pessimistic destruction of illusions: so, by annihilating even the loveliest appearances, Dionysian happiness attains its height.
 1885-86


IF, in the light of the principles that I’ve presented, I now return to Christian ecstasy, I’m free to regard it as part of a single impulse that encompasses erotic and criminal transports.


More than any believer, Christian mystics crucify Jesus. The mystic’s love requires God to risk himself, to shriek out his despair or the cross. The basic crime associated with the saints is erotic, related to the transports and tortured fevers that produce a burning love in the solitude of monasteries and convents.


Aspects of the extreme laceration evident in prayer at the foot of the cross can be compared to non-Christian mystical states. For both. sexual desire awakens ecstatic moments, and the object of the love that is this impulse inexorably becomes the individual’s annihilation. Sometimes the nothingness connected to mystical states is the nothingness of the subject, sometimes the individual’s nothingness considered within the world totality. The “night of anguish” theme is found in one form or other in Asian meditations.


Whatever the religious tradition from which mystical trance is derived, it exhausts itself by exceeding being. Taken at a fever pitch, the fire within relentlessly consumes whatever gives people and things their stable appearance–whatever gives them confidence, whatever acts as a support. Little by little, desire lifts the mystic to such utter ruin and expenditure that the life of that person becomes more or less a solar brightness.

Clearly, however, whether we are dealing with yogis, Buddhists, or Christian monks, there is no reality to such ruins, to such perfections associated with desire. With them, crime or the annihilation of existence is a representation. Their general compromise with regard to morality can easily be shown. Real license was rejected from the arena of the possible as being fraught with unpleasant consequences: orgies or sacrifices, for instance.


But since there remains the desire for a summit with which these acts are connected, and since beings are still under the necessity of “communicating” with their beyond, symbols (or fictions) have replaced reality. The sacrifice of the mass as representing the reality of the death of Jesus is simply a symbol of the infinite renewal of the Church. Meditational subjects have taken the place of real orgies, drunkenness, and flesh and blood–the latter becoming objects of disapproval. In this way there still remained a summit connected with desire, while the various violations of existence related to that summit no longer were compromising, since now they had become mental representations.



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