The Eternal Recurrence

The greatest weight.—What, if some day or night a demon were to steal after you into your loneliest loneliness and say to you: “This life as you now live it and have lived it, you will have to live once more and innumerable times more; and there will be nothing new in it, but every pain and every joy and every thought and sigh and everything unutterably small or great in your life will have to return to you, all in the same succession and sequence—even this spider and this moonlight between the trees, and even this moment and I myself. The eternal hourglass of existence is turned upside down again and again, and you with it, speck of dust!”

                                                           --- The Gay Science,  Friedrich Nietzsche

All Life is Energy. All Life is Will. Will to Power

And do you know what “the world” is to me? Shall I show it to you in my mirror? This world: a monster of energy, without beginning, without end…as force throughout, as a play of forces and waves of forces…a sea of forces flowing and rushing together, eternally changing and eternally flooding back with tremendous years of recurrence…out of the play of contradictions back to the joy of concord, still blessing itself as that which must return eternally, as a becoming that knows no satiety, no disgust, no weariness; this my Dionysian world of the eternally self-creating, the eternally self-destroying, this mystery world of the two-fold voluptuous delight, my “beyond good and evil,” without goal, unless the joy of the circle is itself a goal….This world is the will to power—and nothing besides! And you yourselves are also this will to power—and nothing besides! 

                                                                                                                                                               --- Friedrich Nietzsche

The Free Spirit

After such a cheerful commencement, a serious word would like to be heard; it appeals to the most serious. Take care, philosophers and friends, of knowledge, and beware of martyrdom! Of suffering "for the truth's sake"! Even of defending yourselves! It spoils all the innocence and fine neutrality of your conscience, makes you headstrong against objections and red rags, it stupefies, animalizes, and brutalizes when in the struggle with danger, slander, suspicion, expulsion, and even worse consequences of hostility, you have to pose as protectors of truth upon earth:—as though "the truth" were such an innocuous and incompetent creature as to require protectors! and you of all people, you knights of the most sorrowful countenance, dear loafers and cobweb-spinners of the spirit! After all, you know well enough that it cannot be of any consequence if you of all people are proved right, you know that no philosopher so far has been proved right, and that there might be a more laudable truthfulness in every little question mark that you place after your special words and favorite doctrines (and occasionally after yourselves) than in all the solemn gestures and trumps before accusers and law courts! Rather, go away! Flee into concealment! And have your masks and subtlety, that you may be mistaken for what you are not! Or feared a little! And don't forget the garden, the garden with golden trelliswork! And have people around you who are like a garden—or like music over the waters in the evening, when the day is turning into memories. Choose the good solitude, the free, playful, light solitude that gives you, too, the right to remain good in some sense! How poisonous, how crafty, how bad, does every long war make one, that cannot be waged openly by means of force! How personal does a long fear make one, a long watching of enemies, of possible enemies! These outcasts of society, these long-pursued, wickedly persecuted ones—also the compulsory recluses, the Spinozas or Giordano Brunos always become in the end, even under the most spiritual masquerade, and perhaps without being themselves aware of it, sophisticated vengeance-seekers and poison-brewers (let someone lay bare the foundation of Spinoza's ethics and theology!)—not to mention the foolishness of moral indignation, which is the unfailing sign in a philosopher that his philosophical sense of humor has left him. The martyrdom of the philosopher, his "sacrifice for the sake of truth," forces into the light whatever of the agitator and actor lurks in him; and if one has so far contemplated him only with artistic curiosity, with regard to many a philosopher it is easy to understand the dangerous desire to see him also in his degeneration (degenerated into a "martyr," into a stage- and platform-bawler). Only, that it is necessary with such a desire to be clear what spectacle one will see in any case:—merely a satyr play, merely an epilogue farce, merely the continued proof that the long, actual tragedy is at an end: assuming that every philosophy, in its genesis, was a long tragedy.

---------------------------------------------------- Beyond Good and Evil, Friedrich Nietzsche.

To be or not to be

"There is an ancient story that King Midas hunted in the forest a long time for the wise Silenus, the companion of Dionysus, without capturing him. When Silenus at last fell into his hands, the king asked what was the best and most desirable of all things for man. Fixed and immovable, the demigod said not a word, till at last, urged by the king, he gave a shrill laugh and broke out into these words: 'Oh, wretched ephemeral race, children of chance and misery, why do you compel me to tell you what it would be most expedient for you not to hear? What is best of all is utterly beyond your reach: not to be born, not to be, to be nothing. But the second best for you is---to die soon.'"

--------------------------------- The Birth of Tragedy, Friedrich  Nietzsche