Here has many easily misunderstood ideas. Actually even myself I cannot explain why I hate summer, spring this much, but maybe in fact (for this world) I'm actually love summer, the ideal summer, in a very spirituality sense.
The deep root of this resentful rejection is maybe this: I physically and spiritually hate heat, provided the fact that I was born at winter; I don't like the vibrancy of spring, and summer, especially since they're associated with reproductive activity, Dionysianism, and carnival, among other things, and I'm not interested in praising their vibrancy in a positive light, especially when it comes to NATURE, which is strange but true, It's a tendency that's hard to explain.
I was deeply moved by the lyrics, though not in the sense of identifying with any pagan or religious ideas. I was only moved and depressed by the fact - the phenomenon that, in summer, the "spirits" of summer have prevailed and winter has lost.
What I'm really believe is, the ideal summer is always enclosed in the winter, and I don't like this action of actuality.

My favorite (maybe really ONLY) poetry collection is Hoelderlin's Scardanelli authored poems, I appreciate it almost in the same sense as I appreciate these lyrics.

>>288
Winter has lost its predominance, and one's recollection for the winter is now a tragically artistic sentiment in one's heart.
Summer, spiritually, is a season of misery, of pain.
I read Nietzsche's The Dionysian Vision of the World and Juenger's On pain, hoping to further clarify the original senses.
It occurred to me that Beethoven's Symphony No. 6, Pastoral, actually gives me exact this feeling. (No. 6 is currently my favorite.) Similarly, when I reach a mountaintop or a high-altitude region, I would never be in the mood of praising anything or embrace so-called nature.
… I think it's more about fear, when facing summer, as well. Though this fear tends to always work out positively, and I know that deeply, desperately. I fear the Dionysian because I know how painful it can be, even though I don't really reject the Dionysian entirely (it's impossible). The Dionysian way of destroying and burning everything is so "brainless" that I am sometimes even prefer to give up the depth of thought and poetry that those acts would bring.
I want to move slow, and better very very slowly because the idea of living now for me is no longer only relevant to ME.

>>290
I place Scherchen's Lugano interpretation of Symphony No. 6 behind Harnoncourt's Graz recording, since the majestic indestructibility of the Dionysian spirit fills me with terror. Though in my deepest soul, I fully in the side of Scherchen.

>The secret of modern sensitivity is that it corresponds to a world in which the body is itself the highest value. This observation explains why modern sensitivity relates to pain as a power to be avoided at all cost, because here pain confronts the body not as an outpost but as the main force and essential core of life.
In the past, I know it very deeply that the so-called "pain" was the main force and essential core of life, as said by Juenger here (he refer this as a negative side) - because that's when I was just recovered from those events, which, maybe now it's proved by Steiner that every initiate will forced to go through in early stages of their youth (I don't even remember the exact details) - but ironically, gradually and ultimately, I find this kind of one-sided idea can be refuted immediately by the existence of human's thinking faculty and this activity itself.
Thinking always possesses the most powerful force that can be directly accessed by man (limited to thinking about particular things), let's simply say, it's efficient, and it doesn't really need a lot of prior factors to be laid down in order to truly exist - clearly it is independent and pure - and also it doesn't expect any subsequent development for itself. But the passivity nature of suffering - sometimes for higher man suffering becomes their way of enjoying misery itself hence man think they can truly master it - is that it always acts as a seed, which is dependent on the subsequent epiphanic activity of the person to be sublimated, be elevated etc. Further, this seed is not even the only one seed within all the seeds.
For me, the focus is never on the degree of suffering and its outcomes. Simply put, we don't need thousands of seeds to think about so-called transcendence, or the God. Or, use their words, to "live" [1].

[1] I don't agree with how everyone uses the term "life", essentially I don't consider thinking activities or many experiences - such as mountaineering, rock climbing - in nature to be part of "life" - experience. When people say, "the art of life", I'm just: Why is something object so banal worth pondering? I really don't understand.

My point for "life", suffering etc. is only summarized in this sentence: I really have nothing to expect.

Now many higher users think that, yes, suffering is really boring, let's celebrate the flourishery god-made world.. Switzerland life.. travel.. etc.
Very ridiculous, now I still want go against everything - not only instinctual I don't really feel nature and appreciate nature - that is TO SUFFER IN NATURE, literally. This is one of the very reason why I have decided to summit K2-Mount Everest etc. [1] as the final goal of "life". Then it would be finally done, the task of "life". Again, ironically, I'm totally different with what people might think - like traditional school thinkers treat mountains - I don't really think very-high mountains is "spiritual" in its nature and I don't expect any dialogues - many deities literally live in mountains. Just go and see, because atm this is really the only unpredictable events in life that is very close to an "idea", and it's easily be seen as "ideally".
[1] The hardest part is make alpine courses affordable in my case.

I admit though summer is excel at stimulating thoughts - new, while winter is better for intensify pre-existing ones.
Stimulation is reproduction.