MaHS :: Approaching the unconscious :: The function of dreams

Dreams are complex and nutoriously difficult to understand. This is distinct from the disciplined means of conscious communication as typically we look for a clear and logical way of sharing an idea. Dreams, however, present symbols in such a way that fascinates or threatens. This is distinct from the structure imposed by our conscious mind and as such we risk ignoring such concepts. Jung suggests we might be more inclined to accept dreams if we truely understood how unordered our conscious thinking processes can actually be.

The more closely we examine our ideas, the more imprecise they become. Information passes between the conscious and unconscious colouring such ideas with unconscious undertones. These ideas quickly take on meanings beyond the scope of conventional use. Such undertones are applied unconsciously and uniquely by each individual yet we assume common understanding. The variation is most prominently exposed when we encounter distinct social, religious, political and psychological experiences.

Jung proposes that in so far as concepts are synonymous with words, variations in the underlying meaning of ideas are limited. If not variations in the meaning of ideas are diverse and far reaching. This is particularly true in the emotional sense. As such the most innocuous or clear statement contains more than we might assume. Jung asserts this is because every concept in the conscious mind has its own association. Whilst these vary in intensity each has the scope to reframe an idea as something distinct. These may appear irrelevant but maintain great significance within dream analysis; they are the root of conscious thoughts. One of the reasons then for vivid images within dreams is that they contain these associated undertones in pictorial form.

Jung notes that dreams often express a point metaphorically; but our lack of understanding does not evidence the intention of such ideas being deliberately opaque. It exposes limitations in our understanding of emotive pictoral expression. We have trained ourselves to discard the trimmings of ideas that are still present within the primitive mind. The primative mind, Jung asserts, confers attributes to things we find unacceptable. Most of us have consigned such associations that all concepts contain to the unconscious mind. The primitive world, Jung asserts, does not maintain the same sharp boundaries that exist within "rational" societies.

We keep such concepts below the threshold of consciousness and even suggest something is wrong when such ideas appear. We are so accustomed to a reasonable world that anything distinct is put down to pathological disturbance. Jung uses a case example of a Doctor with the compulsive belief he has cancer. This fear, Jung explains, was not the result of conscious deliberation. But nonetheless this idea held a power of its own which this Doctor could not escape. For a primative man, the haunting of a ghost might be admissible, but for civilised man to realise such an experience is nothing but a prank of the imagination; this can be world shattering.

Many dreams present ideas consistent with primitive ideas. Freud referred to such ideas as "archaic remnants" consistent with the view that the unconscious is the appendix of consciousness. Jung believes these are not remnants but integral parts of the unconscious to be found everywhere. Such associations are the link between the rational world of consciousness and primative instinct. We are desensitized to such images and need something stronger to make real these thoughts and impressions. Individuals stimlate or disturb us and whilst we might not be conscious of the effect they are having our unconscious mind will at times communicate this message too us.

The general purpose of dreams then is to restore the psychic balance. This is the complimentary or compensatory role of dreams. The dream warns of the deficiencies in personality. They can warn us of pending disasters or foreshadow future events. This is not a form of precognition; Jung suggests that this indocates how many of life's crisis have a long unconscious history. Sometimes it is as though a benevolent hand guides and othertimes not. Sometimes dreams are even traps. Dreams are not triffling but originate in a spirit that is not quite human but instead a breath of nature. Jung asserts that civilised man is a great thing, but purchased at such a cost as we are only just beginning to understand. As we became more civilisted we distinguished our consciousness at the expense of our psyche. Jung asserts that the conscious and unconscious must be united and move in parallel or the divided self risks dissociation and consequently disease.

Dream symbols are the messengers of the instictive element of the psyche; these symbols enrich consciousness. No dream symbol can be seperated from he who dreams it, and there is no straightforward interpretation of dreams. Jung asserts that motifs do occur such as falling, flying, persecution by animals or man, public nakedness, being in a hurry, getting lost in the crowd, running hard but getting nowhere, growing big or small. But these motifs are to be interpreted in context. Recurring dreams may relate to a deficiency in an individuals approach to life or a traumatic moment. It may also be anticipating a future moment not yet realised.

MaHS :: Approaching the unconscious :: Past and Future in the Unconscious

Jung begins this chapter by recapping the principles for dream analysis that he has summarily identified. These principles include that (1) the dream should be treated as fact, and (2) the dream is a specific representation of the unconscious. Jung then asserts that if we consider dreams as a normal every day occurance the question of the dreams origins might become of interest. Jung suggests that one starting point might be the points of interaction between the conscious and unconscious.

There are times when a thought, idea or word was "on the tip of my tongue" but now it has slipped from conscious thought. There is sufficient evidence to suggest I have not forgotten, given much later often the thought returns. Jung claims the image, thought or impression lost continues to have a lasting affect on our conscious thought. Another example might include absent mindedly entering a room to look for something, only to be unable to remember what it is that you we looking for. The unconscious may suddenly promt and the object is again in focus.

Observing those with neurotic symptoms can therefore give insight into an individuals unconscious actions. Whilst they may be unable to account for their actions the unconscious will often behave as if it is conscious. This is why it is important not to dismiss a hysterical patient as simply lying; his unconscious is simply eclipsing his consciousness. This is similarly what happens as a child when we are distracted whilst the phlebotomist takes blood; consciousness looses focus on the senses producing a dulling effect like anesthesia that mean we miss the "sharp scratch". Jung asserts these memories can be fully recalled with ease if those unconscious thoughts are made conscious.

Jung notes that when we discuss the unconscious we do so from a clinical perspective. Some consider therefore any exhibition of the unconscious to be linked with disease, and therefore the property of clinicians. Jung noted that a simple interaction such as "forgetting" is a good example of natural experience of the unconscious, unrelated to illness. Like scenery in the headlights of a car at night; the conscious mind can only keep so much in focus. "Forgotten" ideas rest just below the subliminal ready to emerge sometimes after years of oblivion.

So whilst consciously we forget unconsciously we have taken note and this affects our interactions with others. One example offered by Jung is that of a professor describing walking with a student and becoming aware he had become distracted by powerful childhood memories. On returning to the place at which the memories began he observed a strong smell of geese. Having been brought up on a geese farm he concludes the smell was not strong enough to break into consciousness thought, but nevertheless the memories still emerge. Neurotic symptoms similarly can be attributed to such "cues" or "triggers". On the otherside Freud has described instances within which the individual "forgets" disagreeable memories as repression.

Jung suggests careful consideration should be given to both the intentional and unintentional contents of the mind. The former is of the ego personality the latter its other side. There are many reasons for forgetting and not all are causally linked to disease. An author is taken by a new idea yet he is unable to identify its source and considers it original; unbeknown to him is bears striking similarity to something already written. Similar occurances affect musicians as well recycling themes thought up by others. Jung asserts that what he has discussed so far in this chapter contextualizes the substance of dreams. It also then contextualizes what can be made of unconscious thoughts or impressions rational or irrational.

The reasons such thoughts or impressions then becomes unconscious is because (a) there is not enough room in our consciousness mind, or (b) there is a good reason we do not wish to recall it. It is necessary then for us to forget some ideas or the mind becomes cluttered; we need to make room for new ideas. Jung also asserts that in the same way we recall old ideas, new ideas can be made apparent too us from the unconscious. For example we might "smell a rat" or sense something is "in the air". Jung describes the unconscious then as full of the germinating seeds of future ideas thoughts and impressions. This has formed the basis of his psychology and his desire to emphasis the minds capacity for new ideas.

MaHS :: Approaching the unconscious :: The importance of dreams

Jung opens with an attempt to define what is meant by the term symbol or symbolic. He begins by describing them as the written and spoken word that conveys meaning. He elaborates to express that something is symbolic insofar as it implies something beyond it's immediate meaning. It has a broader unconscious element for which no precise definition is offered.

This is distinct from signs in that signs can be readily and precisely distinguished. For example whilst the acronyms NATO, MoD, and MI5 are inherently meaningless strings of characters through common use they acquire meaning. Distinct from symbols; signs are typically recognisable and can be directly associated without ambiguity.

Jung asserts that man produces symbols both consciously and unconsciously. Religion is one such phenomena in which symbolism is prevalent because within the ideas contained there is always some aspect that we cannot fully define. Mans perceptions are incomplete; even with scientific equipment employed he arrives at some point at the limits of conscious knowledge.

Furthermore the fundamental structure of reality is unknowable because our perception of phenomena is translated into the realm of reality of the mind [perhaps akin to conceptual schemas; Kant]. Some phenomenalogical experiences may occur below the threshold of consciousness and as such we might intuit that they occurred, but we cannot consciously recall the event. Jung asserts that the unconscious elements of such events can then be revealed to us in the form of dreams where they are presented as a symbolic image not a rational thought.

Many reject the concept of the unconscious self because it implies two distinct subjects. Jung notes that the basis of this objection is infact the correct assessment of the self; the conscious and unconscious is the undeniable inheritance of all mankind. To deny the unconscious is to claim we know all there is about consciousness.

Jung notes that consciousness is relatively new to man (only 4000BC) and by no means understood completely. It is easily fragmented and easily disrupted. Primative cultures believe that man has a "bush soul" that is made up of many units. In such undeveloped consciousness there is a risk of fragmentation in the event of heightened emotions. Dissociation is the splitting of the psyche that results in neurosis. In the western world we consider ourselves more self controlled but self control is actually extremely difficult. Our moods often take hold of us and make us irrational. The mind is therefore fragile and liable to fragmentation. Sometimes intentional when we focus on a single thing to the exclusion of everything else. Othertimes we are entirely unaware and this exclusion is not our intention. The former man considers the highest representation of civility and the latter primative and pathological. Self control therefore seems ideal but actually our irregular emotional state is what provides colour to the landscape of our being.

Freud was one of the first to identify that dreams are not chance occurances [why not visual static if random neurons are firing] but associated with conscious thoughts and problems. Neurology provides further evidence for the unconscious by highlighting that different regions of the brain are conscious at different times. Freud and Josef Breuer noted that neurotic symptoms are meaningful, and are related to some concrete experience. For example asthmatic attacks may occur because the individual "can't breathe" in their environment or paralysis may occur in the legs because someone "can't go on". Jung suggests that, whilst their is some evidence to suggest the above, such symbols more commonly present themselves in dreams.

Dream symbols are diverse and varied. "Free association" can be employed to reduce such elaborate symbols to recurring basic patterns. By continuing to discuss these patterns the individual gives himself away in what he says and omits. As such a clinician is typically able to identify what the individual is trying to avoid or express. What he discovers therefore confirms his expectations; giving weight to Freuds theory of repression and wish fulfilment.

Jung realised that dreams not only be the point of departure for the process of free association and exploring the complexes of patients. A clinician could do so from any point of the compass. Jung describes an instance with a collegue who was able to make associations based on unintelligible characters that exposed his complexes. Jung decribes repressed enotional themes that cause disturbances within the human psyche "complexes". Habitual complexes are those which quickly respond to stimulus.

Jung moved away from free association to the content of dreams and what the unconscious was actually trying to say. Dreams have an important role to play in understand the life processes of the individuals personality. Jung therefore made the decision to focus in on the content of the dreams as a means to interpret it.

For one patient Jung describes a dream involving a drunken female inconsistent with his own perception of his wife.
In attempting to interpret dreams Jung was led to the medieval symbolic idea that every man carries a woman or "anima". Yung notes that this idea predated our knowledge of the human glandular system and the presence of male and female structures in us all. While an individuals presentation may appear normal he may be carrying the deplorable condition of the woman within. In this situation he came to realise that whilst the patient percieved himself as the perfect gentleman the woman within was in a poor condition.

Jung refers back to the misoneistic (fear of novelty) tendencies of primative individuals. But civilised man errects similar boundaries to prevent himself from encountering the unkown. Jung asserts psychology being the youngest science of man has for this reason always been plagued by misoneism.

TST :: Chapter X :: Zarathustra's down-going

Z observes his animals flying toward him [this image once again of freedom and death]. He observes that the eagle [freedom] does not carry the serpent [death] like prey [as though freedom conquers death] but instead it is wrapped around the neck of the eagle. Perhaps what is intended here by this image is that death remains a constant threat to freedom but that the superman is able to soar and coexist with this threat.

Z notes that these are the wisest [serpant] and the proudest [eagle] animals. Perhaps the former is described thus because to be conscious of death, to understand the potential threat of death in life and that which preys on man; to truely understand your natural predator is a smart thing. The latter perhaps because to be free is a greatness of which one can truely be proud. Z notes his animals have come out to scout out if he lives or not. It is almost as if his wisdom [in knowing how to avoid what will kill him] and pride [as he aspire toward greatness] have come to establish if there is anything left as he aspires toward his lofty goal.

Z notes that it is more dangerous among men than among animals. Given earlier analogies perhaps this is Z alluding to the difference between those that are driven by instinct and those that are driven by ideology [morality, the establishment, etc]. He recognises the dangers associated with taking this path and notes he will be led by his animals [perhaps here the best analogy is instinct].

Z recalls the words of the Saint and here perhaps Z is alluding to being recognised as one "awakened" in a land of sleepers. Z expresses the desire to be as wise as the serpant; to be wiser than his natural predator. Z expresses his desire for his pride to accompany his wisdom [it is sensible not to be prouder than you are smart] and if his wisdom turns out to be folly may he excell even in his folly.

TST :: Chapter IX :: Companions

Zarathustra sleeps until noon waking with the revelation that he need not carry the dead but instead encourage the living to aspire to become his companions on this journey to surpass man. Z acknowledges the futility of speaking to the herd as a whole but instead notes that individually he is likely to be more successful. Later he describes himself as a farmer with much to harvest but with too few tools to facilitate this.

Many may consider him a thief in particular the herdsmen such as the moral and the establishment. Both types of individuals are resistant and respond agressively to non-conformists and those that encourage individuality. Z see's himself as an artist or creative individual in need of companions to help carve out a new value base. He looks also for those able reap also but acknowledges they will be considered those that hold morality in contempt.

Z speaks to his dead burden one last time noting it should rest in peace in that hollow tree in light of this revelation. Z stipulates he is no grave digger here to bury burdens or failures and he is no aspiring moralist or new establishment [ready to consolidate power]. Z's calling is to show those willing to create, rejoice and reap the superman and consequently mans potential. Z notes he will leap over those unwilling to move forward or progress in good time in mans [this is after all a group venture] assent toward greatness. In that way he will achieve what they do not and they will suffer as a consequence.

TST :: Chapter VIII :: Zarathustra's demons

This chapter is seems to symbolically represent Z carrying the burden of this failed superman and the demons that torment him as a result. Upon taking up this burden he is first approached by the devil [also detailed as the fool perhaps because such ideas are foolish?].

In entertaining this fool Z is advised that many hate him including the righteous because his words demonstrate contempt for conventional morality. The orthodox hate Z because he represents a challenge to the establishment; a danger to the herd. The fool maintains that only his self humilliation in identifying with the dead saved him and that if he wishs to avoid his own demise he will skip town. This dialogue seems indicative that to carry the burden of the failed superman is to risk the same pitfalls of superearthly hopes and fears

The grave diggers [last men perhaps that hold greatness in contempt] Z meets at the gates suggest they are too pure for those such as the rope dancer. They accuse Z of taking the bite from the devil [death was of no consequence for the rope dancer because of Z's words].they stipulate how the devil will overtake both Z and his burden if the devil is greater. This here is a deamon of Z's because Z has left his place of greatness to actualise his potential; Now he faces total rejection by those he came to reveal the superman.

Z continues on his journey but is hungry [perhaps in need of that which will sustain him on the journey to actualise his potential]. He arrives at the home of the anchorite who feeds animal and man without distinction. Z explains to the anchorite that he was attacked by hunger in the night [perhaps weakened when he least expected]. He is told that those that feed others feed themselves (as though by giving they recieve; inconsistent with Z's own experience). The anchorite implores that the dead man eat evidently blind to the rope dancers condition. The anchorites response then to Z's explaination reveals the motivation behind his charity. He gives food for his own benefit.

Z moves on following the path but looses his way to discover he is in a forrest [the thick of it]. He finds a hollow place in which he might relieve himself of this burden. Physically exhausted but much lightened by the removal of his burden he rests at last.

TST :: Chapter VII :: Zarathustras doubt

Time passes and the market place that was illuminated by such a spectacle as man aspiring to some greatness is cast in gloom. This mirrors Z's own mood at his failure to convince others to also aspire to greatness. Z identifies that he has succeeded only in convincing a deadman. Z notes that human life is without meaning and as such even the most foolish act can have far reaching consequences.

Z outlines his own aspirations of greatness to teach man the superman which will illuminate the darkness of mans existence. Z notes this goal is yet to be achieved and his perception is something between an animal and one that has fallen on the path to the superman. Z then speaks to the dead and states his intention to bury this failure at becoming with his own hands.

TST :: Chapter VI :: The rope dancer

Whilst Z is talking the rope dancer has commenced his performance. Z's parable of man as the rope between animal and the superman is actually acted out with the rope dancer walking between two great towers [perhaps towers because these represent mans construct of animal and superman].

The rope dancer is followed by an extravagantly dressed [to represent perhaps mans attention to detail to this symbolic idea] gentleman intended to represent the "devil".
He seeks to undermine the rope dancers resolve by questioning his motives, asserting his actions are erroneous and demonstrating his insufficiency by comparison. Interestingly these elements comprise typical methods of attack often associated with the devil within judeo-christian traditions. He pursues advancing with each step and ultimately leaping over [inhuman act reinforcing his supernatural nature and the act symbolic of overcoming] the rope dancer.

The rope dancer we are told looses his head and his balance [perhaps signifying reason and his ability to juggle that which is necessary to attain the superman] and plumets to earth. The herd parts to permit his falling but Z remains and kneels beside his disfigured remains. This is an act of submission demonstrating Z's respect for the rope dancer actions. That the fall does not kill him indicates that whilst the fall was fatal there was still the opportunity for the rope dancer to grasp something new.

The rope dancer expresses his fear of hell and  highlights his fear of that which over took him. Z assures him there is no hell and that his soul [perhaps consciousness] will expire long before his body. Perhaps this entire scene is intended to demonstrate the snare that is a fear of eternal consequence? Instead of taking comfort the rope dancer relays that if Z speaks the truth he is then just a "dancing monkey" [indicating he is just another well trained animal but lacks even what it means to be human]. Z responds with the claim that the rope dancer made "danger his calling" and that this is not something which should be held in contempt. The rope dancer here has aspired and moved towards something greater than he and Z looks to highlight the value of such action. Z demonstrates his reverence for such aspiration noting that he will now bury the rope dancer himself. With such comforting thoughts the rope dancer passes away.

TST :: Chapter V :: The last man

Z observes the crowd and grasps he has been misunderstood. Z asks why you must deafen folk that they might actually look  with their eyes [perhaps thereby forming judgements based on what is actualised not just what is thought by others]. Z reflects that only the pathos of the preacher seems to motivate ones such as these.

Z notes that people are proud of their culture because they believe it distinguishes them from the herd. Z acknowledges that people do not like that which injures their pride and suggests to himself he appeal to and not against their pride. As such Z approaches the issue of the last man. Z asserts that whilst he still can man had best set his sights upon the last man [a warning]. Mankind as they are now are rich and fertile ground for such a thing but this may fallow in time. Man will then lack the means to set his sights beyond himself nor be capable of the superman because he is resolved to himself. He lacks the chaos to proceed beyond. Mam Will then be unable to despise himself. The last man:

- Does not recognise love, longing or greatness
- Makes everything small and is a parasite
- Has found contentment in himself
- Has exchanged challenge for comfort
- Avoid deciet or difficulty in work
- Consider those who strive and fall foolish.
- They uphold the maxim that a little suffering gives pleasent dreams but much can kill you
- Work can be a fun hobby but it shouldnt be anything more
- Rich or Poor, ruling and obeying its all too much
- They consider themselves a herd without a shepherd; egalitarian in the truest sense. Those with other ideas must be nuts!
- They consider the knowledge they hold sufficient. Why would they want to know more
- They are hedonistic and concerned with health and longevity

The crowds response to this is that they can take a last man and make him a superman. Z questions himself as to if he is the right mouthpiece to address these individuals who clearly havent heard a thing he has said.

TST :: Chapter IV :: On becoming

Z commences this monologue with the analogy of man as a rope across the abyss between animal [Man as driven by instict] and the superman [man as driven by the will to actualise his potential]. Man is a bridge he asserts an overgoing [life lived in progression toward the superman] and a downgoing [suffering as a result of this progression]. Z asserts that life lived in progression toward the superman is one of suffering. Z professes admiration for specific individuals that include:

- Individuals suffering that live in progression toward the superman
- Those that have perhaps set their sights on super-earthly hopes but have awakened to the possibility of the superman
- Those who have not given themselves to super-earthly hope but instead commit themselves to this life
- live to learn and looks in order that they might become the superman
- Endevours to build a context for the superman in their own life
- Aspires to suffering which indicates the desire to become
- Does not give creedence to the concept of soul but grasps the heart in the virtue of suffering to become
- Makes this aspiration to become or transcend his goal and as such either proceeds or does not.
- Does not seek praise or give praise for the endevour of becoming
- Feels guilty where fortune spares him suffering
- Seeks out suffering to become; justifying future suffering in light of past and as a result is willing to suffer in the present
- Corrects his diety because he loves his diety in spite of potential wrath.
- Is deeply wounded and prone to succcumb to the smallest thing and yet willingly seeks transcendence.
- Is wearied and forgets who he is as all things cause him suffering
- Who has attained the superman or atleast freedom in motivation; whereby his reason the very life that keeps him going and the prime cause of suffering
- For all who feel the weight as heralds of the cost of the superman.

Z concludes this dialogue with the assertion that he is such a herald himself. That the superman is the lightning that follows the raindrops.

TST :: Chapter III :: The superman

After his encounter with the Old Man Z continues and arrives at a town. All are assembled to see the rope dancer perform. Z introduces the superman by making enquiries as to what the people have done to surpass man. Z makes the assertion that until this point no one has sought to surpass man.

Nietzsche here introduces the concept of ape, man and superman. The ape [perhaps mans primitive ancestry?] is a thing of ridicule to evolved man and Nietzsche indicates man will also be a thing of shame to the superman.

Z proclaims that the superman is the meaning of the earth. By this mans will to transcend himself to realize his potential [will to power]; is the meaning of this life. Z emplores his listeners to remain true to this life and not be distracted by super-earthly hopes. Those that do otherwise are dispisers of this life. Formerly Z tells us it was considered blasphemy to speak so of the divine. Now, however, it is blasphemy to speak higher of the unknowable or to blaspheme the earth [perhaps the earth is best understood as this life or existence].

Z suggested that the soul [or perhaps more precisely proponents of the soul] look at their body with contempt as they seek to flee this life. Z suggests the soul is self-complacent [perhaps smug or satisfied in itself]. As such who can recieve such an idea and not become poluted? Only the sea [vast, enchanting and unpredictable realm of possibility?] (superman) is sufficient within which to submerge such contempt for life. Only in embracing this life in all its vast, enchanting and unpredictble possibility can contempt of this life be submerged.

Z indicates the greatest experience being my happiness becoming loathsome as with my reason and virtue. Z asks a series of questions aimed at dislodging the superearthly values from their lofty position:
- The good in happiness; rather than judging life on the value of happiness does not my happiness justify my existence itself?
- The good in reason; does my reason hunger for sustinence like the lion hunting for food?
- The good in virtue; does it make one passionate? Perhaps it is just self smugness.
- The good in justice if it does not make me a passionate fuel for change?
- The good in pity given the one who love man was nailed to the cross as a result?

Z enquires if the crowd has ever made such enquiries. He bold asserts their sin does not cry out to heaven but their smug self satisfaction does so instead. Z enquires where the retribution for this smugness rests? Z alludes to the superman being the lightning that will inmoculate man against such contempt for life. Z is not well recieved by the crowd; they ridicule him and call for the rope dancer.

TST :: Chapter II :: The old saint

Z journeys down the mountain alone symbolising his decision as being uniquely his own. The lack of reception indicating what he has to bring is not sought out by others. But he chances upon a religious old man. That has left his bed to gather roots [perhaps searching for the stuff of life].

The man recognises him but notes that Z is distinctly different from before. He notes his childlike appearance [perhaps naivety]. He also notes that Z has awakened enquiring his intentions among the "land of sleepers". This is indicative that Z has "awakened" to something which mankind has not.

Z indicates the reason he has decended is because of his love for man. The old man alludes to his own love of man as a vice given man is imperfect. Z corrects himself indicating that his actual intentions were to bring a gift.

The holy man insinuates that the only gift Z should bring would be the carrying of another's burden (if Z so desires) or the giving of charity (if pleaded for). Z indicates he is not poor enough to give charity. Z here appears to be alluding to poverty of Will.

If Z gives charitably to others he undermines and subverts the development of their own will to power. If Z was poor in his own will the temptation might be to give charitibly and in so doing compensate for their lacking.

This better frames Z's rationale for the downgoing. One could argue the downgoing is a kind of charity. But I dont think this is the case. It is not that he might undermine the will to power in others but that he might attain his own potential as one who promotes the development of such a will in others.

The Old man appears to misunderstand and laughs at Z suggesting that Z ensure his gift is recieved. He alludes to the mistrust of the hermit indicating popular perception of them as thieves rather than givers. The old man suggests that Z liken himself to those around him. This is somewhat ironic given the Old Man the does not do likewise. Z enquires after what the Old Man does and the man answers with activities that demonstrate devotion to God.

Z avoids the old mans own question as to the gift he brings. He can see that what he brings will only take from the old man. His gift is the knowledge of the death of God.

TST :: Chapter I :: Down-going

Zarathustra (Z) we are told leaves the comforts of his home aged 30 for the mountains to enjoy his spirit and solitude. For 10 years Z remains until we are told his heart changed.

He stands before the sun one morning which he referrs to as the tranquill eye. The inference here is the sun represents each day; a peaceful benevolent and perceptive friend.

Z enquires where the sun would derive its joy in undertaking journey upwards without Z, his eagle and serpent. Serpents represent evil cunning and man's natural predators and the eagle is an elegent beast representing perception and freedom. It is as though Z alludes to the essential joy to be found in the natural order of things. That each day is made joyful because of not in spite of that which frees us and that which seeks to destroy us.

This is peculiar because that which preys upon us typically does not bring joy. That Z resides with both that which symbolises freedom and death is interesting. Z next makes it clear that the wisdom he has attained is not satisfying enough. Z alludes to the need to decend to the underworld to fulfil the need to share the wisdom he has gathered.

This arguably is the reason for his change in heart. Percieves those down from this height are dead. He see's his role as that of one who takes all he can from the day to pour out for the dead [self creation?]. This is allusion to the will to power. Taking joy from his solitude as the single individual and seeking to attain his potential.

This makes clearer the intention to make satisfied the wise in their folly and the poor in their poverty. If Z's wisdom is the will to power; to maximise, or attain, the maximum potential of ones genes. Then this makes more sense. One can be satisfied in folly or poverty if this is the sum of ones potential.

To empty himself here is the analogy of pouring out this wisdom he has attained for others in his embracing of the day.