Tod Desmond's video: Nietzsche: Krishna Buddha Christ E 1 The Birth of Tragedy: Heracles Krishna Dionysus Shiva

In this video I begin explaining a paper (see link below) in which I argue that in his first book The Birth of Tragedy Out of the Spirit of Music, Friedrich Nietzsche secretly imitates the Alexandrian-era Greeks living in India, who referred to the Indian deities Krishna and Shiva with the names of the Greek gods, Heracles and Shiva, respectively. I argue that, in The Birth of Tragedy, when Nietzsche writes the name Heracles (BT , ), he really means Krishna, and when he writes the name Dionysus, he means Shiva. The implication is that, while overtly pleading for a rebirth of the mythical culture surrounding the musical celebrations of tragic plays in ancient Greece, Nietzsche covertly urges modern Europeans to embrace an even more ancient but still-living form of Hinduism that features congregational singing and dancing for the supreme God Krishna and His shadow-side, the demigod Shiva. I argue that Nietzsche’s veiled prophecy began coming true in 1966, when His Divine Grace A. C. Bhaktivedanta Swami Prabhupada founded the International Society for Krishna Consciousness in the United States of America, from where he and his disciples spread the ecstatic Hare Krishna movement throughout Europe, and around the globe, in the late 1960s and 70s. I briefly introduce my broader theory that after a roughly five-year stint with atheism, from 1865 to 1870, from the ages of twenty to twenty-five, a prodigal Nietzsche returned to Christianity, at least in his own mind, by embracing the popular theory of his day that the Hindu God Krishna is the original God of Christ. I also argue that, when Nietzsche returned to atheism in his middle and late-period books, he was only pretending to be an atheist. I argue that when Nietzsche said “I could be the Buddha of Europe,” he meant the Hindu conception of Buddha as one of Krishna’s Vishnu Avatars disguised as an atheist for the purpose of preparing a godless civilization to return gradually to Krishna. I argue further that The Birth of Tragedy is the Alpha and Omega of Nietzsche’s literary world, away from and back to which he intended all of his books to lead. In this video, I focus on Attempt at a Self-Criticism, the preface Nietzsche added to The Birth of Tragedy in 1886, fourteen years after he first published The Birth of Tragedy in 1872. https://www.academia.edu/70102520/NIETZSCHE_KRISHNA_BUDDHA_CHRIST_Part_I_A_Key_to_Nietzsche_s_Riddles_in_The_Birth_of_Tragedy_Heracles_Krishna_Dionysus_Shiva