11月12日
The ecstasy of the Dionysian state, with its annihilation of the usual limits and borders of existence, contains for its duration a lethargic element in which all past personal experience is submerged. And so this chasm of oblivion separates the world of everyday reality from that of Dionysian reality. However, as soon as that everyday reality returns to consciousness, it is experienced for what it is with disgust: an ascetic mood which negates the will is the fruit of those conditions. In this sense the Dionysian man is similar to Hamlet: both have at one time cast a true glance into the essence of things, they have acquired knowledge, and action is repugnant to them; for their action can change nothing in the eternal essence of things, they feel that it is laughable or shameful that they are expected to repair a world which is out of joint. Knowledge kills action, to action belongs the veil of illusion—that is the lesson of Hamlet, not that cheap wisdom of Hans the Dreamer, who fails to act because he reflects too much, as a result as it were of an excess of possibilities; not reflection, no!—but true knowledge, insight into the horrific truth, outweighs any motive leading to action, in Hamlet as well as in the Dionysian man. Now no consolation is accepted, the longing goes beyond the world after death, goes beyond even the gods, now existence, together with its glittering reflection in the gods or in an immortal other world, is negated. Conscious of the truth once glimpsed, man now sees all around him only the horrific or the absurd aspects of existence, now he understands the symbolic aspect of Ophelia's fate, now he recognizes the wisdom of the forest god Silenus: it disgusts him.
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