Dies irae: Amantes amentes

I recently finished reading the highly praised epic Dies irae, and what an epic it was. While a lot of it feels nothing more than action and redundant, generic speeches, there is a lot more going on beneath the surface of the plot which does not get revealed until the latter half. Moreover, many have bestowed upon it the title of the best chuunibyou story ever written. Contrary to what probably the vast majority of Western anime fans may believe, the chuuni genre is hardly limited to teenagers glorifying the idea of superpowers and magic words. Rather the genre itself is one which glorifies anything in the name of awesome for the sake of awesome. Rather than trying to be serious about the logic of the powers and plot, it instead has self-awareness about its own absurdity and plays that up even more. And so with stories like Dies irae, the superpowers are completely real, the stakes are as ridiculous as what they claim, and chanting psalms to unleash your true power is an absolute requirement – all because it’s cooler that way and nothing more. Even so, Dies irae rises above the rest of chuuni stories as being something that is incredibly well written. The prose is so elegant and grandiose, reflecting in its annals the embellished glorification of superpowers, and the English localization masterfully translates this immersive tone to the spectators of the Grand Guignol.

Before delving into the prophesized Day of Wrath, it is necessary to understand that Dies is heavily influenced by Also sprach Zarathustra by Friedrich Nietzsche, as many of the characters, themes, and ideas are directly based off it. To be completely frank, a fully accurate and fair analysis is something outside my range of knowledge and understanding. I could never hope to do a proper philosophical analysis of it as it pertains to Christianity. But simultaneously, we must remember that Dies is also the pinnacle of the chuuni genre – a genre that is not supposed to be taken seriously. Thus, it is this comical dichotomy that creates a story engrossed in philosophy yet meaningless in its delivery. Any outlandish interpretation we choose to make of it can therefore be argued as viable not because that is what the work is about but because making such a claim would in the spirit of the work. In other words, the genre is not about speaking in red but speaking in gold. It is not about stating the truth but about creating your own truth.

To give a quick and horribly simplified summary of Also sprach Zarathustra and Nietzsche’s philosophy, it includes a harsh critique about Christian theology. Zarathustra is a man who speaks of the ubermensch, an individual who journeys to master himself and has complete power over himself. Humans are but the transition between monkey and ubermensch. Furthermore, the universe is always in flux and changing; nothing is fixed. Therefore, the ideas of an unchanging God and an absolute truth and even a fixed morality are all false. To be misguided by something claiming to be unchanging is to fail as an ubermensch. Finally, the universe is always recurring in a phenomenon known as the eternal recurrence. An ubermensch accepts this for he has no regrets in life and would be delighted to repeat anything in life no matter how much suffering it entails, going as far as to even laugh in the face of hardship. Therefore, the idea of heaven or hell after your life ends is an idea for the weak, those who cannot accept the reality of the present. To desire an end is to run from the truth of eternal recurrence. Okay, that is far from an acceptable summary, but these ideas are critical to understanding Dies irae and the following explanation.

Now I must summarize a 50 hour long VN in a short paragraph. Ren, the protagonist of our story, is forced to gain supernatural powers and fight against superpowered Nazis or let the world be destroyed by their leader. He is given the name Zarathustra and as an ubermensch, is able to alter the world around him with his own desires, by his own powers, as are the antagonists. Skipping over a million plot points, he will find himself facing off against the two leaders of the remnant Nazis: Reinhard the Beast and Mercurius the Serpent, references that are far from a coincidence. In the world of Dies irae, Mercurius is an enigmatic figure whose true nature is the god of the world who achieved the highest level an ubermensch can and paints the laws of the universe with his dearest wish: eternal recurrence. In the end, Ren puts an end to both The Beast and The Serpent, ending the eternal recurrence. His partner Marie takes the Throne of the universe and paints over the Law with her desire to envelop every person with her love. Wow I butchered that summary too but these are the key points I need to comprehend things

In Nietzsche’s work, Zarathustra accepts the eternal recurrence, but Ren destroys it. In other words, Dies irae can be viewed as a criticism of Nietzsche’s criticism of Christianity. The eternal recurrence which he speaks of is but a farce and ended by one who carries the very name of Nietzsche’s prophet-like protagonist. Furthermore, the eternal recurrence is created by The Serpent, who symbolizes Temptation.  In other words, in the world of Dies, eternal recurrence represents the cycle of sin as we constantly repeat the folly of our own actions (No doubt Taichi’s Channel has a thing or two to say about this). Indeed, the characters constantly refer to this phenomenon of eternal recurrence, stating they already have foreknowledge of a situation even if it is the first time they have experienced it. For the cycle of sin is the repetition of our folly and though we have foreknowledge of it, we still sin even while knowing exactly how it will go.

If Mercurius the Serpent represents Temptation then Reinhard the Beast naturally represents Satan. It is important to note that Reinhard, The Beguiling Light, was a normal man until he encountered the Serpent, whose silver-tongued words tempted Reinhard down the path of becoming Mephistopheles. As you may recall, Lucifer was originally an angel of heaven, and it was only when he listened to the temptations of his pride that he became the Satan of today. Furthermore, Reinhard is constantly referred to as being incredibly handsome; he is said to be the most beautiful man the characters have ever laid eyes on. Yet again, this description is fully intentional to make a parallel to his Biblical identity. Although, above everything else, the story outright calls him the Devil, making it less symbolic and more literal. Alongside this blatant parallel to the Devil, Reinhard is depicted as the ideal ubermensch: he is someone who accepts and loves everything equally. He does not regret and he does not fear whatever befalls him. Even when faced with death, he merely laughs in amusement, exactly as Nietzsche describes an ubermensch should. As such, it is clear that Dies irae is depicting Nietzsche’s ideal as the Devil incarnate, the one who rules over Legion.

Finally, with the destruction of both Mercurius the Serpent and Reinhard the Beast, the Throne of the World of Emanation is usurped by Marie the goddess who envelops all with her love. Most notably is that she chooses to envelop all the antagonists including Reinhard with her love as well. Her love does not discriminate against anyone. Sound familiar? By putting an end to the cycle of sin, the laws of the universe are replaced with infinite love – God’s love for us. Nietzsche’s entire philosophy is undermined by a power even greater than eternal recurrence: Christianity. Viewing the world of Dies irae a little differently, one could even call it a microcosm of our spiritual lives wherein we are initially ruled by the emanation of temptation, and it is only after a long struggle that we are able to put God on the Korsia of our lives and escape the Ghetto. Indeed, the story which unfolds is revealed to be but a theatrical act directed by The Serpent who grew wary of the eternal recurrence created by his own desires. We too will grow weary of the cycle of sin which tempts as daily, for no gratification in life can fill the gaping hole in our lives but Christ. We seek an end to eternal recurrence yet simultaneously do not choose to break free of it ourselves, even if the power of formation is buried in our souls. It is when the one who sits on the Throne emanates love throughout our lives that we can finally put an end to the deceitful cycle of eternal recurrence. Ren’s rejection of the supernatural and his return to the ordinary is depicted as the equivalent of the return of Odysseus to his wife Penelope. It is only through similar struggles that we too can return home to be the bride of Christ.

It may be easy to argue that my interpretation of Dies irae is wrong, but in the context of a chuuni story, does it even matter? Making pseudo-intellectual claims is the entire basis of the genre; with Dies being what it is, my entire argument could only be wrong by not being ridiculous enough. By making the original story of Zarathustra the basis of Dies irae, Masada is discussing Christianity in the way only a chuuni would. For the Light of the world is what birthed the story which he penned. Therefore, let this be my Beri’ah, the manifestation of my desires in the real world, so I’ll say it in gold:

Dies irae is a criticism of Nietzsche’s criticism of Christianity

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On Christian Otaku Outreach

Subahibi has finally been announced for an August release (which isn’t July 20th, very disappointed). Considering its fame across the entire otaku community, I’ll be interested in seeing people’s reactions, even if I think it’s gotten a bit overrated over the years (also because Sakura no Uta ended up being even better). Even so, as a philosophical masterpiece that people have waited years for and with a translation project(s) that spawned numerous memes, this is one of those titles where I put on my elitist cap and wonder how you can call yourself an otaku if you’ve never even heard of this title before. I guess I should apologize in advance, but this post is going to be closer to a rant that a usual coherent post. This frustration I have with the otaku community – and mainly the Christian otaku community – also played a role in why I left Beneath the Tangles.

The more I interact with or listen to Christian otaku, the more I question how otaku they really are. This is a frustration that is admittedly in part elitism on my end, and I try to curb that as much as possible while phrasing my opinions in a more joking manner (i.e. bad anime is bad). But any elitism I may feel toward others’ interests and knowledge is often less about feeling superior and more about feeling disconnected. Because there is a big difference between “you don’t like what I like,” and “you have absolutely no idea what I like even is.” I’m sure this is a feeling that every anime fan can empathize with, so there is no reason to think that the same phenomenon cannot occur even within a fandom as large as this one is.

I should clarify I don’t intend to criticize Christian otaku who don’t have any interest in visual novels (the part of the fandom that personally relates to me, but there are numerous other fringe niches that exist and are ignored). You like what you like, and I like what I like. However, when it comes to the topic of ministry and outreach in this area which is very close to my heart, this disconnect brings about two related issues that I can’t ignore. The first is the general ignorance of what is out there and what it looks like. I remember reading about a Christian anime fan who was excited to attend Comiket because it’s a “Japanese anime convention.” Little did she know how much of the event was literally pornographic, and she was scarred, to say the least. Even people who are more aware about the culture than this will paint the industry with broad strokes without actually knowing any details about it.

Now, it’s basically a catch 22 to expect people who aren’t well informed about the industry to understand it. But I suppose what I want of people is awareness to some degree and to be more open about learning rather than trying to generalize something you know very little about. Especially when it comes to the former, it’s absurd to me how misinformed or ignorant self-proclaimed Christian otaku can be. Probably over 99% of them don’t even know what Subahibi is, even though it was one of the most praised titles in the community in the last several years (and this not limited to only VNs). I understand that this is caused by a mix of different interests, that the majority of anime fans talked about stuff like Madoka, SAO, and Shingeki instead, and most of all, that most fans are new fans who haven’t been engulfed in the fandom for decades, but again, that’s exactly why I’m trying to bring about awareness on the subject – and again, specifically when it comes to Christians. It’s unreasonable to expect someone to know about everything; the sub-communities are so large and expansive that it’s basically impossible. However, I wish there was some better awareness surrounding some of the biggest, most talked about things, and that these things exist and are loved by the fandom. If you are going to call yourself an otaku, then at least have the awareness to know there is some spectrum from 1-100 (to keep things simple) and you fall at the 20 or the 50 or maybe the 70, and that there are things beyond that into the 80s and 90s and 100. Honestly, I wouldn’t even put myself into the 80s on such a hypothetical scale.  I have my limits, but I’m well aware of what exists beyond that, and that’s what I’m asking of people who are attempting to do Christian outreach in this weird but attractive fandom.

Dies Irae is pretty good too

This leads into the second issue when Christian otaku actually start talking about and doing outreach work. If you are an anime fan reaching out to anime fans, then fine go do that; that’s great. But this means you are completely unequipped to deal with other people, who are further along the yes-overly-simplified-2D-spectrum I just mentioned. This in itself is again okay because that’s how things will always be in any field. However, while the first issue is fine in a vacuum, when you combine outreach with the previous issue of lack of awareness, it has the potential to go wrong in all kinds of ways. Especially in a part of the fandom that is almost inherently anti-Christian (i.e. porn games), for Christian otaku outreach to 1) not be able to relate to them, 2) not even be aware of some of the biggest titles, and 3) still imply you can understand them, that is going to exacerbate any disconnects that already exist. I mean, I feel that disconnect pretty strongly even as a Christian; how much worse will it be for people who are wary of Christian fans?  I don’t expect you to change your interests nor am I intending to set a bar of elitism that you must pass. However, I do wish that when someone mentions something as widely recognized as Subahibi, that you don’t give a blank stare of ignorance, or when someone starts talking about porn, that you at least know how to deal with the situation rather than being surprised that there are fans who glorify these things.

I think especially because there has been a recent growth in people trying to do Christian otaku outreach (no doubt related to the recent growth in anime fans), this is an important time when Christian otaku have kind of a blank slate to define themselves. Yes, there is a huge anti-anime voice in the Christian community, but there has never really been a large, strong voice of Christians not only supporting otaku but trying to claim we all share the same interests too. Moreover, VNs in particular are in a similar situation in the West, with localizations starting to flood the market on steam. Titles fans have only dreamed of getting localizations like Subahibi, Dies Irae, Clannad, etc. actually happened. There is not going to be a better time to start learning about VNs as a Christian and become a part of a community that is very different yet much related to anime, just as I wondered only a few years ago.

the crux of what I want to say is that this is about forming a collective social implication about what the term “Christian otaku” means and therefore how Christian outreach on both sides will be affected by this perception

Right now is the time when Christian fans are beginning to define what a “Christian otaku” even is, and whether or not that includes or excludes certain groups and fandoms. It could just be the biased VN fan in me, but I feel that the boundary of a Christian otaku will be defined within a few short years. I realize it may sound alarmist in some ways, but frankly, people vastly underestimate the speed of influence that internet culture has on our daily lives. If people don’t make efforts now (which is in part what I’m trying to do, but I’m just a lone fan), people on both sides will start to form more defined ideas of what a “Christian otaku” means, who that includes, and most importantly, who they are willing to reach out to. In other words, the crux of what I want to say is that this is about forming a collective social implication about what the term “Christian otaku” means and therefore how Christian outreach on both sides will be affected by this perception. As of now, people view it as a joke, but are simultaneously willing to listen and learn about it because “lol what in the world is this supposed to be?” That luxury of being a foreign existence will not exist for long. As such, I would really like to fully implore Christian otaku working in the field of outreach, be it Japan or the States, to really consider the scope of the otaku fandom and how to broaden outreach as far as possible before such boundaries are defined.

Coming back to Subahibi, I would really like to see every Christian otaku at least have an opinion on it. I mean, right now, most don’t even know what it is. But this is a title that’s been almost universally praised as a philosophical masterpiece. It has so much to say about happiness in a broken world, a topic that I believe is very relevant to Christians. It has some of the most infamous use of adult content in the industry. I don’t think the scenes can really be called pornographic, because they are most certainly not intended to instill sexual gratification but rather disgust. For example, the beastiality scene got removed from the R-18 release; it’s that bad. I’m not going to tell you to read the scenes (I pretty much just literally could not physically read them.  Not even the images, just the pure text was already too much for me), but I can still acknowledge how much meaning there is to them in the greater scope of the story. There’s also this one spoiler that I will probably write on later which was incredibly remindful of our relationship with God. When I consider just how knowledgeable Sca-ji is about Christianity (daily reminder that this guy understands Christian theology better than any other Japanese author in the industry and uses references in proper context), a part of me wonders if that was actually intentional. I guess I would call those the three major reasons Subahibi is a work that would make for very interesting discussion among the Christian otaku fandom, but sadly, almost no one even knows what it is. I’m not even asking people to read it, just be a bit more informed about it to form some kind of opinion for discussion with others. Because I guarantee you that while being ignorant about these things will generate disconnections, having some kind of informed opinion on a porn game can lead to quite some interesting discussions.

Utawarerumono and God

The following is a guest post by my good friend and fellow VN enthusiast Japesland of Beneath the Tangles. When it comes to seeing Christianity in eroge, he is as weird as I am, so I hope you find his thoughts on the topic interesting. Utawarerumono is currently being localized, with the first 2 games already released and the final game scheduled for release this September. Naturally, the post will contain spoilers for the games, so you have been warned.

One of the craziest things about being a Christian is seeing Christianity in everything. I’m no psychologist. In fact, having only taken the most basic of psychology courses in college, I’m sure I know less about psychology than many with at least a basic college education. I’ve also been surrounded by Christianity and Christians for more or less my entire life. Those with more than my aforementioned level of psychology education could probably point out a physiological reason for why I constantly see the story of God and Israel all around me, and I could hardly refute that line of reasoning. However, that does not change the fact that I continue to see God no matter where I look, no matter how much I do or do not want to acknowledge it.

The most recent instance of this comes from finishing one of my favorite, in a guilty pleasure sort of way, video game series of all time: Utawarerumono.

Looking at the history of the series and its most basic premise would seem to indicate anything but a relation to Christianity. The series began almost twenty years ago exclusively on PC as an eroge with light strategic role playing game elements (notably, like some of its peers, the series has picked up some degree of popularity, so it no longer has to rely on porn as a selling point). The story essentially takes place in a fantasy Yayoi period, perfect for chuunibyo and nearly all characters feature animal tails and ears, making it appear marketed particularly toward a fetish-driven audience.

Yet in spite of all this, now that the series has come to its three-game conclusion spread over nearly two decades, I couldn’t help but be moved to my very core at not only an emotional, but a spiritual level.

The first game of the series has you playing an amnesiac human who has awoken in an unfamiliar world filled with unfamiliar creatures. Throughout the course of the game, you ultimately discover that this world is a post apocalyptic earth, and your character has only survived and awoken at this point because of his existence as a sort of god (the explanation is far too complex to explain here). By the end of the game, the climax has you sacrificing yourself, sealing yourself away with your more or less evil half in order to save the whole of society as it has managed to exist to this point.At this point the story is hardly Christian in nature. In fact, the concept of yin and yang is far more prevalent, necessitating that the good and evil halves of this deity be sealed away indefinitely.

Then enter the final two entries in the series.

In these two games you play as a human in the true sense of the word. Unlike the first game, you not only think you’re a human, you know you’re a human. There is nothing to indicate otherwise in the whole of the narrative. However, like the first game, you end up concluding the series by sacrificing yourself and ultimately sealing yourself away in a climatic conclusion that results in being killed by a great evil, returning temporarily from the afterlife, then returning to the afterlife as an exchange of sorts with the sealed main character from the first game (it’s worth noting that these games follow the first game by nearly 20 years, both in real life and in the context of the story. That’s a long time to wait for players and characters alike, and makes a more significant impact than my simple explanation does it justice).

Much more happens in the plot than this, but the Gospel connection that I just can’t forget, despite its analogous inconsistencies, comes down to matching each character with a Bible element. The main character from the original game is God as he interacts directly with his people, perhaps referred to best as the Holy Spirit. The main character of the second and third entries is the human element of God: Jesus. Both characters have similar, yet fundamentally different existences, in some ways analogous to the relationship of these two facets of the Christian God.

In Utawarerumono, the first game’s protagonist, Hakuoro, leads his people much like the people of Israel, through hardship and strife, enduring great loss, but ultimately into prosperity, then necessarily departing from their presence for a limited period of time (still there in spirit, but no longer leading in the direct fashion that he once had). Many years later, the protagonist of the final entries, Haku, leads a different group in a much different and more personal way, resulting finally in his own necessitated death. However, in spite of this death, he returns to life shortly after to “finish the job,” after which he returns to his afterlife state, exchanging places with Hakuoro, finally returning Hakuoro to direct contact with the people he led, now increased many fold.

Anyone with passing knowledge of the Biblical narrative, whether or not you call it “history” will see the connections here. Israel’s God once led the nation tangibly and directly before an extended period of several hundred years of basically “radio silence” following the last of the prophets. Then entered Jesus Christ, who sacrificed himself for all, returning to life physically and as a human for a short time before returning to Heaven. At this point, in his place, He sends the Holy Spirit to lead the people, much like God had allegedly led Israel in ages past.

So am I crazy?

If you haven’t played the games yourself, it’s obviously hard to say, as my account is colored by my Christian faith in every way fathomable. But rather than claiming that these flawed connections between a dumb game and the Bible are evidence of God, I think it’s significant to note that this interpretation can exist at all. Did God influence the writer to include these distant allusions, or am I merely seeing what I want to see because it is what I believe?

Ultimately, I don’t think the answer to that question matters, because either way it is evidence to me not that there is a God or that Christianity is true, but that if God exists and Christianity are true, He and it can truly use anything to strengthen faith and understanding. Even Utawarerumono.