"And here I see the mission of the youth that forms the first generation of fighters and dragon slayers; it will bring a more beautiful and blessed humanity and culture, but will have itself no more than a glimpse of the promised land of happiness and wondrous beauty. This youth will suffer both from a malady and its antidotes; and yet it believes in strength and health and boasts a nature closer to the great Nature than its forebears, the cultured men and graybeards of the present."

Nietzsche.

"In me the Christianity of my forebears reaches its logical conclusion. In me the stern intellectual conscience that Christianity fosters and makes paramount turns against Christianity. In me Christianity … devours itself."

Nietzsche.

"The new individualism, for whose service Socialism, whether it wills it or not, is working, will be perfect harmony. It will be what the Greeks sought for, but could not, except in thought, realise completely because they had slaves, and fed them; it will be what the Renaissance sought for, but could not realise completely except in art, because they had slaves, and starved them. It will be complete, and through it each man will attain to his perfection. The new individualism is the new Hellenism"

Oscar Wilde.

"He who desires peace, should prepare for war"

Vegetius.

"God save me from the Marxists."

Karl Marx.

"Speak and live as you would shoot your arrow – STRAIGHT and TRUE."

An old Zorastrian aphorism favoured by Mithraist Roman Legionaires.

Thesis - Antithesis - Synthesis

Hegel

"Ethical-socialism is neither more nor less than the sentiment of action-at-a-distance, the moral pathos of the third dimension; and the root feeling of Care-care for those who are with us, and for those who are to follow."

OSWALD SPENGLER, THE DECLINE OF THE WEST, p.178, of the abridged edition, Helmut Werner, ( translation by C.F. Atkinson and re-prepared by Arthur Helps), The Modern Library, New York.)

"If we allow that Socialism (in the ethical, not the economic, sense) is the world-feeling which seeks to carry out its own views on behalf of all, then we are without exception, willingly or no, wittingly or no, Socialists. Even Nietzsche, that most passionate opponent of the ‘herd morale’, was perfectly incapable of limiting his zeal to himself in the Classical way. He thought only of ‘mankind’, and he attacked everyone who differed from himself. Epicurus, on the contrary, was heartily indifferent to others’ opinions and acts. But Nietzschean Zarathustra – though professedly standing beyond good and evil – breathes from end to end the pain of seeing men to be other than as he would have them be, and the deep and utterly un-Classical desire to devote a life to their reformation – his own sense of the word, naturally, being the only one. It is just this, the general transvaluation, that makes ethical monotheism and – using the word in a novel and deep sense – socialism. All world improvers are Socialists."

(OSWALD SPENGLER, pp. 176-177).

By virtue of Nietzsche’s hostility to mob values (in Nietzsche’s Vedantist terminology i.e. Chandala morality), he has been accused by some Marxoids of being a reactionary,and many degenerate laissez-faire economic-elitists, such as Ayn Rand, have hailed him as one of their own. Both of these views are completely incorrect, as will be demonstrated by reference to Nietzsche’s writings.

"For what drove me to the poorest, O Zarathustra? Was it not disgust with our richest? – disgust with those punished by riches, who glean advantage from all kinds of sweepings, with cold eyes, rank thoughts, disgust with this rabble that stinks to heaven, disgust with this guilded, debased mob whose fathers were pick-pockets or carrion-birds or ragmen with compliant, lustful forgetful wives – for they are all of them not far from whores – mob above and mob below! What are the ‘poor’ and ‘rich’ today! I unlearned this distinction – then I fled away, far away and even farther, until I came to these cows."

(FRIEDRICH NIETZSCHE, THUS SPOKE ZARATHUSTRA, Penguin Classics (translation by R.J. Hollingdale), p. 228)

" ‘Good manners?’ replied the other king indignantly and bitterly. ‘What is it we are avoiding then? Is it not good manners? Our good company? – Truly, better to live amongst hermits and goat herds than with our guilded, false, painted rabble – although it calls itself ‘nobility’. But there everything is false and rotten, most of all the blood, thanks to old evil diseases and worse quacks. – I think the finest and dearest man today is a healthy peasant, uncouth, cunning, obstinate, enduring: that is the noblest type today. – The peasant is the finest man today; and the peasantry should be master. But ours is the kingdom of the rabble – I no longer let myself be taken in. Rabble, however means: hotchpotch. – Rabble-hotchpotch: in that everything is mixed up with everything else, saint and scoundrel and gentlemen and Jew, with every beast out of Noah’s Ark. – Good manners! Everything is false and rotten with us. Nobody knows how to be respectful any more: it is from precisely this that we are running away. They are honey-mouthed, importunate dogs, they gild palm-leaves. – It is this disgust that chokes me, that we kings ourselves have become false, arrayed and disguised in the old, yellowed pomp of our grandfathers, showpieces for the stupidest and the craftiest and whoever today traffics with power! – We are not the first of them – yet we have to pretend to be: we have at last become tired and disgusted with this deception. – Now we are avoiding the mob, all these ranters and scribbling-bluebottles, the stench of shopkeepers, the struggles of ambition, the foul breath: faugh, to live among the mob, faugh, to pretend to be the first among the mob! Disgust! Disgust! Disgust! What do we kings matter any more!’"

(F.NIETZSCHE, pp. 258-259).

"But whoever wants to eat with us must also lend a hand, even the kings. For with Zarathustra even a king may be a cook."

(F. NIETZSCHE, p. 295).

"My pity for all that is past is that I see: it has been handed over – handed over to the favour, the spirit, the madness of every generation that comes and transforms everything that has been its own bridge. – A great despot could come, a shrewd devil, who with his favour and disfavour could compel and constrain all that is past, until it became his bridge and prognostic and herald and cock-crow. – This, however, is the other danger and my other pity: he who is of the mob remembers back to his grandfather – with his grandfather, however, time stops. Thus all that is past is handed over: for the mob could one day be master, and all time be drowned in shallow waters. Therefore, O my brothers, is a NEW NOBILITY needed: to oppose all mob-rule and all despotism and to write anew upon new law-tables, the word: ‘Noble’. For many noblemen are needed, and noblemen of many kinds, for nobility to exist! Or, as I once said in a parable: ‘Precisely this is godliness, that there are gods but no God!’"

"O my brothers, I direct and consecrate you to a new nobility: you shall become begetters and cultivators and sowers of the future – truly not a nobility that you could buy like shop-keepers with shop-keepers’ gold: for all that has a price is of little value. Let where you are going, not whereyou come from, henceforth be your honour! Your will and your foot that desires to step out beyond you – let them be your honour!"

"Truly, not that you have served a prince – of what account are princes now – or have become a bulwark to that which stands, that it may stand more firmly! Not that your family have grown courtly at courts and you have learned to stand for long hours in shallow pools, motley-coloured like a flamingo: for being able to stand is a merit with courtiers; and all courtiers believe that part of the bliss after death is – BEING ALLOWED to sit! And not that a ghost, called holy, led your ancestors into promised lands, that I do not praise: for in the land where the worst of all trees, the Cross, grew – there is nothing to praise! – and truly, wherever this ‘Holy Ghost’ led its knights, goats and geese and cross-eyed and wrong-headed fellows always – ran at the head of the procession!"

"O my brothers, your nobility shall not gaze backward, but outward! You shall be fugitives from all fatherlands and fore-fatherlands! You shall love your children’s land: let this love be your new nobility – the undiscovered land in the furthest sea! I bid your sails seek it and seek it! – You shall make amends to your children for being the children of your fathers: Thus you shall redeem all that is past! This new law-table do I put over you!"

(F. NIETZSCHE, pp. 220-221).

"Truly, I divine you well, my disciples, you aspire to the bestowing virtue, as I do. What could you have in common with cats and wolves? – You thirst to become sacrifices and gifts yourselves; and that is why you thirst to heap up all riches in your soul. – Your soul aspires insatiably after treasures and jewels, because your virtue is insatiable in wanting to give. You compel all things to come to you and into you, that they may flow back from your fountain as gifts of your love. Truly, such a bestowing love must become a thief of all values; but I call this selfishness healthy and holy. There is another selfishness, an-all-too-poor (my note: i.e. poor in the psychological sense) that always wants to steal, that selfishness of the sick, the sick selfishness."

"Sickness speaks from such craving, and hidden degeneration; the thieving greed of this longing speaks of a sick body. Tell me, my brothers: what do we account bad and the worst of all? Is it not degeneration? And we always suspect degeneration where the bestowing soul is lacking."

"Our way is upward, from the species across to the superspecies. But the degenerate mind which says ‘ALL FOR ME’, is a horror to us."

(F. NIETZSCHE, p. 100)

"And behold, on his way he came unawares to the gate of the great city; here however, a frothing fool with hands outstretched sprang at him and blocked his path. But this was the fool people called ‘Zarathustra’s ape’; for he had learned from him something of the composition and syntax of language and perhaps also liked to borrow from his store of wisdom. The fool, however, spoke thus to Zarathustra: ‘O Zarathustra, here is the great city; here you have nothing to seek and everything to lose. Why do you want to wade through this mud? Take pity on your feet! Rather spit upon the gate and turn back! Here is the Hell for hermits’ thoughts: here great thoughts are boiled alive and cooked small. Here all great emotions decay: here only little, dry emotions may rattle!’"

" ‘Do you not smell already the slaughter-houses and cook-shops of the spirit? Does this city not reek of the fumes of slaughtered spirit? Do you not see the souls hanging like dirty, limp rags? And they also make newspapers from these rags! Have you not herd how the spirit has become a play with words? It vomits out repulsive swill. They pursue one another and do not know where. They inflame one another, and do not know why. They rattle their tins, they jingle their gold.’"

" ‘They are cold and seek warmth in distilled waters; they are inflamed and seek coolness in frozen spirits; they are ill and diseased with public opinion. All lusts and vices are at home here; but there are virtuous people here, too, there are many adroit, useful virtues: many adroit virtues with scribbling fingers and behinds hardened to sitting and waiting, blessed with little chest decorations and padded, rumpless daughters. There is also much piety here and much devout spittle-licking and fawning before the God of Hosts. Down ‘from on high’ drips the star and the gracious spittle; every starless breast longs to go up on ‘high’".

" ‘The moon has its court, and the court has its mooncalves: to all that comes from the court, however, do the paupers and all the adroit pauper-virtues pray. ‘I serve, you serve, we serve’ – thus all adroit virtue pray to the prince: so that the merited star may at last be fastened to the narrow breast. But the moon still revolves around all that is earthly: so the prince too, still revolves around what is most earthly of all: that, however, is the shopkeepers’ gold. The God of Hosts is not the god of the golden ingots; the prince proposes, but the shopkeeper – disposes!’".

" ‘By all that is luminous and strong and good in you, O Zarathustra! Spit upon this city of shopkeepers and turn back! Here all blood flows foul and tepid and frothy through all veins: spit upon the great city that is the great rubbish pile where all the scum froths together! Spit upon the city of flattened souls and narrow breasts, of slant eyes and sticky fingers – upon the city of importunate, the shameless, the ranters in writing and speech, the overheated ambitious: where everything rotten, disreputable, lustful, gloomy, overripe, ulcerous, conspiratorial festers together – spit upon the city and turn back!’"

"But here Zarathustra interrupted the frothing fool and stopped his mouth. ‘Have done!’ (cried Zarathustra). ‘Your speech and your kind have long disgusted me! Why do you live so long in the swamp that you had to become a frog and toad yourself? Does not foul, foaming swamp-blood now flow through your own veins, so that you have learned to quack and rail like this? Why did you not go into the forest? Or plough the earth? Is the sea not full of green islands?’"

" ‘I despise your contempt; and since you warned me, why did you not warn yourself? My contempt and my bird of warning shall ascend from LOVE ALONE; not from the swamp! They call you my ape, you frothing fool: but I call you my grunting pig – by grunting you are undoing even my praise of folly. What, then, was it that started you grunting? That nobody had flattered you enough: therefore you sat beside this filth, so that you might have cause for much grunting – so that you might have cause for much revenge! For all your frothing, you vain fool, is revenge; I have divined you well!’"

" ‘But your foolish teaching is harmful to me, even when you are right! And if Zarathustra’s teaching were a hundred times justified, YOU would still – USE my teaching falsely!’ Thus spoke Zarathustra; and he looked at the great city, sighed and was long silent. At length he spoke thus: ‘This great city, and not only this fool, disgusts me. In both there is nothing to make better, nothing to make worse. Woe to this great city! And I wish I could see already the pillar of fire in which it will be consumed! For such pillars of fire must precede the great noontide. Yet this has its time and its own destiny. But I offer you in farewell this precept, you fool: where one can no longer love, one should – PASS BY.’"

(F. NIETZSCHE, pp. 195-198).

"Watch and listen, you solitaries! From the future come winds with a stealthy flapping of wings; and good tidings go out to delicate ears. You solitaries of today, you have seceded from society, you shall one day be a people: from you, who have chosen out yourselves, shall a chosen people (my note: not to be confused with the "Chosen People", chauvinistic psychology of Talmudic Zionism, as according to Nietzschean philosophy, such a psychology is incompatible with mental hygiene) spring – and from this chosen people, the superman!"

"Truly, the earth shall yet become a house of healing! And already a new odour floats about it, an odour that brings health – and a new hope!"

(F. NIETZSCHE, pp. 102-103).

As a sample of Nietzschean philosophy, the cited extracts are more than decisive in establishing that he certainly was not a reactionary. A reactionary is one who desires to return to some previous Golden Age. Nietzsche who had a natural respect for the past believed that it would serve as a measure by which the future could be anticipated - his Golden Age is the New Dawn which will follow the great noontide of our Western Judaeo–Christian civilization. Neither was Nietzsche a conservative – he believed that all which was withered and devoid of objective organic vitality, should be toppled so as to permit new nascent life to replace it. Thus he was hostile to the peacock aristocracy of old Europe which was a reflection of decadence, of pomp without circumstance. Had he been alive today, he would not have been fond of the institutionalized fossils who sit upon the august ancient seats of William the Conqueror, the Emporer Canute (ruler of parts of Britain and Scandinavia) and Alfred the Great.

When insipid money-hungry/power-hungry troglodytes (no matter how influential) presume that they are somehow Nietzschean supermen, they obviously deceive themselves. Nietzsche’s superman (i.e. ubermensch in German) more accurately translates as Overman. Walter Kaufmann, a leading translator of Nietzsche, always renders it as Overman in all his editions.

The Overman was a concept which Nietzsche became familiar with, through reading the work of the great Anglo-German philologist, Max Mueller who translated the Vedic writings of India. It must be remembered that Sanskrit and its vernacular, the Prakrits, the languages in which Vedantist philosophy was written, are related to the European languages – and collectively they form the Indo-European or Aryan ('Aryan' in the anthropological sense, a term not to be confused with Hitlerite nonsense) family of cultures. Thus the original authors of the Vedas were a Europid people, before through miscegenation, they became absorbed by the indigenous Australid-Negrito tribes who spoke a now vanished (except in certain isolated parts of the Indian subcontinent) tongue, known as the Munda Idioms.

Vedanta, being a theosophy reflecting a cosmology and sociology essentially Europid in character, therefore, found great appeal in the West, by many extraordinary thinkers. For example, and as I shall further explain, all the early prominent British Fabian-socialists such as H.G. Wells, H.M Hyndman, Annie Besant, George Bernard Shaw, etc., were all familiar with both Nietzschean philosophy and Vedantist theosophy, as was the world acclaimed novelist and journalist Jack London. All shared the highest esteem for Nietzsche and Vedanta. Other Vendantists and pantheists of prominence were W.B. Yeats, Thoreau, Emerson, Oscar Wilde etc. According to the eminent Australian historian David Walker, in his work Dream And Disillusion: A Search for Australian Cultural Identity, Australian National University Press, 1976, Nietzsche was widely read and respected by the majority of early Australian-Socialists and radical-nationalists, many of whom were also familiar with Vedantist theosophy. Lane’s writings are a testimony to his Vedantism, whilst the nationalistic (a progressive but not a radical) Prime Minister Alfred Deakin, had been a member of the Theosophical Society (see: J.A. La Nauze, Alfred Deakin: A Biography. Sydney: Angas And Robertson Publishers, 1979.)

Nietzsche’s anti-Christianity has been much made of, and more than often, misconstrued. It will suffice to say that any reference to either Beyond Good And Evil or Will To Power, will readily demonstrate that he was not opposed to Jesus the Nazarean, but rather to the misapplication of a highly personal semi-Buddhist ethic, in a political context. As for Nietzsche’s supposed anti-semitism, this too is a fabrication. Walter Kaufmann and Oscar Levy, two of Nietzsche's translators, were of Jewish descent, as is the contemporary author of Dark Riddle: Hegel, Nietzsche And The Jews (1998), Yirmiyahu Yovel. Nietzsche’s largest following within any ethnic group, would probably be amongst a host of professional and intellectual persons, who have emancipated themselves from the shallow belligerent dogmas of Talmudic Judaism. Therefore Nietzsche’s hostility to the value-system inherent in aspects of exoteric Judaeo-Christian civilization, cannot be construed as hostility to people or peoples, but rather as opposition to ideas and philosophies and, naturally too, as hostility to the individual protagonists of such value-systems. It must be also remembered, that Karl Marx who had Rabbinical antecedents, wrote a treatise entitled A World Without Jews (proper title: On The Jewish Question), in which he demanded that Western Jewry should emancipate itself from the belligerent and counter-productive religion, and value-system of Judaism, that they should completely assimilate into the national-cultures of their host countries - or alternatively they were to leave the West. Only an imbecile would describe Marx’s position as ethnic anti-Judaism when he himself was ethnically Jewish; certainly too, as we have seen, Nietzsche is exempt from such an inference. Some Nietzscheans of Jewish descent, who decided to take Marx's advice and leave the West, were some of the founders of the current State of Israel as evidenced by Jacob Golomb, Nietzsche And Zion, Cornell University Press, 2004.

The following two extracts by Nietzsche will act as the conclusion to this segment. It should prove interesting food for thought, if nothing else. A more comprehensive essay enititled "The Philosophy of F. Nietzsche" is promised and this will deal in depth with Nietzsche’s attitudes to Judaeo-Christian civilization, his relationship to Richard Wagner, his view of Buddhism and Islam etc., his position towards Bismarck as well as his attitude to socialism and communism generally. It is sufficient to say that Nietzsche was not opposed to an organic tribal-communitarian society, (as evidenced by the semi-Platonic political formula for social organization offered by Nietzsche in his work, Will To Power) but rather to the liberal-egalitarian dogmas of the deluded souls who believe that every individual is identical in capacity, intellect, creativity etc. with every other individual. This position is patently absurd and thus a socialist or communist ideology, which does not take into consideration socio-biological and cosmo-biological realities (Refer to Hans Eysenck, Cosmo-Biology and L.N. Gumilev, The Biological-Geographical Conception Of Ethnic History and Robert Ardrey, The Territorial Imperative) is either childish nonsense, or demagogic lunacy. The fact that many non-liberal British (Fabians), American, Australian and continental-European socialists, accepted Nietzschean philosophy as ethical-socialism, is demonstrative that it is one of the more realistic schools of socialist thinking.

"One must stop permitting oneself to be eaten when one tastes best: this is understood by those who want to be loved long. – To be sure, there are sour apples whose fate is to wait until the last day of autumn: and they become at the same time ripe, yellow, and shriveled. – In some the heart ages first and in others the spirit. And some are old in their youth: but those who are young late stay young long."

"For many a man, life is a failure: a poison-worm eats at his heart. So let him see to it that his death is all the more a success. Many a man never becomes sweet, he rots even in summer. It is cowardice that keeps him fastened to his branch. Many too many live and they hang on their branches much too long. I wish a storm would come and shake all this rottenness and worm-eatenness from the tree!"

"I wish preachers of a speedy death would come! They would be fitting storm and shakers of the tree of life! But I hear preached only slow death and patience with earthly things! Ah, do you preach patience with earthly things? It is these earthly things that have too much patience with you, you blasphemers!"

"Truly, too early died that Hebrew whom the preachers of slow death honour: and that he died too early has since been a fatality for many. As yet he knew only tears and the melancholy of the Hebrews, together with the hatred of the good and just – the Hebrew Jesus: then he was seized by the longing for death.

F. NIETZSCHE, pp. 98 -99

Behold this moment’, I went on: ‘from this gateway Moment a long, eternal lane runs BACK: an eternity lies behind us. Must not all things that CAN happen HAVE already happened, been done, run past?’"

" ‘And if all things have been here before: what do you think of this moment, dwarf? Must not this gateway, too, have been here – before? And are not all things bound fast together in such a way that this moment draws after it all future things? THEREFORE – draws itself too? For all things that can run must also run once again forward along this long lane. And this slow spider that creeps along in the moonlight, and this moonlight itself, and I and you at this gateway whispering together, whispering of eternal things – must we not all have been here before? – and must we not return and run down that other lane out before us, down that long, terrible lane – must we not return eternally?’"

(F.NIETZSCHE, pp. 178-179).