Such is Wagner's pessimism; it is the pessimism of the Vedânta philosophy; that is to say, it is most clearly formulated in that system, and in the Upanishads upon which it rests, but really it is the common basis of all religions.[[28]] It breathes in the poems of Hafiz, in the philosophy of Parmenides, Plato, and the Stoics, in the profound wisdom of Ecclesiastes, in mediaeval mysticism, and the faith of the early Christian Church. Buddhism and Christianity are both pessimist in their origin. It is not an "opinion," i.e. a creed or formula which may be weighed and either accepted or rejected, but is an insight which, when once understood and felt, is as self-evident as the air we breathe. But it is an insight which can only be attained through moral discipline, never through the rationalism of vulgar and self-seeking minds. Nor is it for those who are enlightened at all moments of their lives, but only in times of poetic exaltation, when the faculties are awake and become creative.
[28.] Except Islam, which is rather a moral discipline than a religion.
[CHAPTER VIII]
ON CERTAIN OBJECTIONS TO THE WAGNERIAN DRAMA
In this chapter I propose to consider certain criticisms which are often made on Wagner's treatment of the drama, which differ from some of those mentioned before, in being intelligible and worthy of respect, since they have not been made maliciously or through ignorance. In so far as they are invalid they rest upon misunderstandings which can easily be accounted for by Wagner's unparalleled originality, by the novelty of his art, necessarily involving a wide departure from the classic standards by which alone the critic can form his judgment. To comprehend his work we must give up many of those cherished canons which hitherto have passed unquestioned.
Wagner's Tristan has often--even by Lichtenberger--been described as a philosophic work; and as abstract thought or philosophy, it is said, is foreign to art, a work which admits it must be condemned. Let us first understand what is meant by philosophy. It is surely a train of thought in the mind of the spectator, not in the object which he contemplates. Anything in the world may be the subject of philosophic thought, or may suggest it; there is plenty of philosophy to be drawn from a daisy, but we do not therefore call a daisy a philosophic flower. So, too, we may philosophize about Wagner's Tristan, but the philosophy is our own; it is not in the work. What is meant no doubt is that the work itself is not a concrete reality, but an exposition of an abstract conception. Philosophy has only herself to blame if abstractions are in the naïf, ordinary mind opposed to realities, for it is unhappily true that nearly the whole of our current philosophy does consist of abstractions which are mere "Hirngespinnste," rooted in words and not in nature; philosophy itself has in art become a term of reproach from being associated with unreality. We must, however, distinguish between notions which are real but difficult to grasp and those which cannot be grasped, because there is nothing in them, and this distinction cannot be made without thought and labour from which the ordinary mind shrinks, being too indolent or indifferent. Poetry is not opposed to philosophy, and is not the less poetry when it concerns itself with those higher notions which are outside the range of our more ordinary comprehension, [Greek: ho¯s philosophias ousaes megistaes monsikaes]. Both poetry and philosophy deal in abstractions, only in both the abstractions must be true, i.e. must be true general statements of ideas found in nature; when this is the case poetry and philosophy are indistinguishable, except by mere external and conventional features. Under which heading are we to class, for example, Plato's Republic? Or the Upanishads? or the book of Job? They are generally thought of as philosophy, but all who have even partially understood them will feel their poetic spell. Or if we take our greatest poems, to mention only some of those most familiar to us: Paradise Lost, Goethe's Faust or Marlowe's, Tennyson's In Memoriam, Fitzgerald's Rubáiyát--all of these might be just as well classed under philosophy as under poetry. Only untrue philosophy is unpoetical, that which has grown out of the reason of man. Abstractions manufactured by human reason are no more philosophy than an account of centaurs and gryphons is natural history. They are not to be found in Wagner's Tristan.
The particular philosophy which Wagner's Tristan is supposed to set forth is that of Schopenhauer. But Schopenhauer's doctrine of Negation of Will or Nirvâna--for it is identical with that of Buddhism--is a negation of existence itself absolutely. The man who puts an end to his own life does not attain Nirvâna; he is not dissatisfied with life in itself, but only with its conditions, and he passes through the endless cycle of Samsâra until the moment arrives when, sickened with the wearisome struggle, he longs for complete annihilation. The lovers in Tristan look forward to a renewed existence beyond the grave, in the "realm of night," where, freed from the trammels of the senses their love will endure, purified from the pollution of human lust in glory undimmed by the sordid conditions of human life.
Sehnen hin zur heil'gen Nacht
Wo ur-ewig einzig wahr
Liebes-Wonne ihm lacht.
Such a future life would with Schopenhauer only be a renewal of the misery of existence in another form. It is the Christian, not the Buddhist, way of feeling that inspires the lovers. Christianity starts from the insufficiency and misery of human life, but contemplates redemption therefrom by love, whereas Buddhism conceives of no possibility of redemption. Its release is annihilation, and it is a religion of despair, not of hope.
It would be interesting, if it did not take us too far from our present subject, to compare this conception of love with that of Sokrates as set forth in the Symposium of Plato. Sokrates believed fully in immortality, but wisely refrained from speculating on the conditions of existence after death. His Eros is confined to this life, but none the less he treats it as a divine gift. Love is the mediator and interpreter between gods and men; and love of the beautiful, which manifests itself in the procreation and love of offspring, is the desire for immortality, the children being the continuation of the immortal part of their parents.[[29]] This is the lower mystery. The higher, which is not revealed to all, is the gradual expansion of love until it comprehends the eternal Idea. The beauty which we love in the individual becomes a stepping-stone from which we may rise to the love of all beautiful things, passing from one to many, from beautiful forms to beautiful deeds, from them to beautiful thoughts, laws, institutions, sciences, until we contemplate the vast sea of beauty in the boundless love of wisdom, a beauty which does not grow and perish, but is eternal. There could be no finer commentary on Wagner's Tristan than this wondrous speech of Sokrates in the Symposium.