- "But science, spurred by its powerful illusion ["the unshakable faith that thought, using the thread of logic, can penetrate the deepest abysses of Being, and that thought is capable not only of knowing Being but even of *correcting* it"], speeds irresistibly towards its limits where its optimism, concealed in the essence of logic, suffers shipwreck. For the periphery of the circle of science has an infinite number of points; and while there is no telling how this circle could ever be surveyed completely, noble and gifted men nevertheless reach, e'er half their time and inevitably, such boundary points on the periphery from which one gazes into what defies illumination. When they see to their horror how logic coils up at these boundaries and finally bites its own tail---suddenly the new form of insight breaks through, *tragic insight* which, merely to be endured, needs art as a protection and remedy."
[Nietzsche, The Birth of Tragedy, section 15.]
I have reached this point in regard to Nietzsche's early metaphysics, and to some other, less philosophical matters as well. I don't believe Nietzsche's early philosophy is as accessible to rational analysis as his later, "mature" philosophy. Regarding the latter, methinks *Lampert* has gained and made accessible an accurate understanding of the fundamental matters. And Lampert writes:
"The superman, if the word can still be used, is the one who has brought the teaching of eternal return."
[Nietzsche's Teaching, page 258.]
But I disagree with Lampert at this point: for from Nietzsche's post-Zarathustran writings, I think it's clear that Zarathustra is only one *exemplar* of the superman *type*. Still, I think Lampert's right when he writes:
"[I]nquirers, schooled by Zarathustra, or perhaps moved along his path by its self-evidence, will repeat Zarathustra's experiences and will come to see the warrant for his teaching [...]. Such inquirers will not themselves be the bringers of the teaching, for Zarathustra has won a precedence that cannot be impaired, even by the "better players" he expected would follow."
[ibid., page 257.]
I think the solution can be found in *Crowley*:
"The essential characteristic of the Grade [of Magus] is that its possessor utters a Creative Magical Word, which transforms the planet on which he lives by the installation of new officers to preside over its initiation. This can take place only at an "Equinox of the Gods" at the end of an "Aeon;" that is, when the secret formula which expresses the Law of its action becomes outworn and useless to its further development.
(Thus "Suckling" is the formula of an infant: when teeth appear it marks a new "Aeon," whose "Word" is "Eating.")
A Magus can therefore only appear as such to the world at intervals of some centuries; accounts of historical Magi, and their Words, are given in Liber Aleph.
This does not mean that only one man can attain this Grade in any one Aeon, so far as the Order is concerned. A man can make personal progress equivalent to that of a "Word of the Aeon;" but he will identify himself with the current word, and exert his will to establish it, lest he conflict with the work of the Magus who uttered the Word of the Aeon in which He is living."
[Crowley, One Star in Sight.]
According to Crowley, the "Word" of the current "Aeon", which he called the "Aeon of Horus", is *Thelema*, which is Greek for "Will". If we understand this as Nietzsche's fundamental concept of "will to power", the case is clear.