Thus Spoke Zarathustra Will To Power Quotes

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

Zarathustra saw many lands and many peoples: thus he discovered the good and evil of many peoples. No greater power did Zarathustra find on earth than good and evil.

Honor to the government, and obedience, and also to the crooked government! So desires good sleep. How can I help it, if power likes to walk on crooked legs?

Behold how each of your virtues is covetous of the highest place; each wants your whole spirit to be her herald, it wants your whole power, in wrath, hatred, and love.

Remain true to the earth, my brethren, with the power of your virtue! Let your bestowing love and your knowledge be devoted to be the meaning of the earth! . . . Let it not fly away from the earthly and beat against eternal walls with its wings. . . . Lead, like me, the flown-away virtue back to the earth—yes, back to body and life: that it may give to the earth its meaning, a human meaning!

...thus do I counsel you, my friends: distrust all in whom the impulse to punish is powerful! [...] out of their countenances peer the hangman and the sleuth-hound. Distrust all those who talk much of their justice!

His word pronounced ‘selfishness’ blessed, the wholesome healthy selfishness that wells from a powerful soul—from a powerful soul to which belongs the high body, beautiful, triumphant, refreshing, around which everything becomes a mirror—the supple, persuasive body, the dancer whose parable and epitome is the self-enjoying soul.

Many lands saw Zarathustra, and many peoples: no greater power did Zarathustra find on earth than the creations of the loving ones—"good” and “bad” are they called.

When power becometh gracious and descendeth into the visible—I call such condescension, beauty.

All that proceeds from power is good, all that springs from weakness is bad.

Just look at these superfluous! They acquire riches and yet they become poorer. They want power and first of all the crowbar of power, much money – these impotent, impoverished ones! Watch

There is in the world much filth: SO MUCH is true! But the world itself is not therefore a filthy monster! There is wisdom in the fact that much in the world smelleth badly: loathing itself createth wings, and fountain-divining powers! In the best there is still something to loathe; and the best is still something that must be surpassed!— O my brethren, there is much wisdom in the fact that much filth is in the world!—

Do not will anything beyond your power: there is a bad falseness in those who will beyond their power. Especially when they will great things! For they awaken distrust in great things, these subtle false-coiners and stage-players:— — Until at last they are false towards themselves, squint-eyed, whited cankers, glossed over with strong words, parade virtues and brilliant false deeds. Take good care there, ye higher men! For nothing is more precious to me, and rarer, than honesty.

But the discoverer of will to power and of the most spiritual will to power, the discoverer of the way of all beings and of the highest beings, finds a new responsibility given to him for ending the tyranny of malleable and immalleable nature, for willing an order that is 'true to the earth' after discovering what is unalterable. This new responsibility requires a courage quite unlike that of popular existentialism faced with grim mortality. Nietzsche's courage takes its bearings not from considerations of personal authenticity, but from concern for the future of mankind. But Nietzsche's courage is also not the courage that invents ever new ways to deconstruct what is already standing or coming to stand. […] The courage Nietzsche requires of himself is courage for a new act of ordering, a new daylight wisdom whose relation to night wisdom is not refusal or horror, a daylight wisdom that is true to the earth seen from the inside as will to power and nothing besides.

I call it the state where everyone, good and bad, is a poison-drinker: the state where everyone, good and bad, loses himself: the state where universal slow suicide is called — life. Just look at these superfluous people! They steal for themselves the works of inventors and the treasures of the wise: they call their theft culture — and they turn everything to sickness and calamity. Just look at these superfluous people! They are always ill, they vomit their bile and call it a newspaper. They devour one another and cannot even digest themselves. Just look at these superfluous people! They acquire wealth and make themselves poorer with it. They desire power and especially the lever of power, plenty of money — these impotent people! See them clamber, these nimble apes! They clamber over one another and so scuffle into the mud and the abyss. They all strive towards the throne: it is a madness they have — as if happiness sat upon the throne! Often filth sits upon the throne — and often the throne upon filth, too. They all seem madmen to me and clambering apes and too vehement. Their idol, that cold monster, smells unpleasant to me: all of them, all these idolaters, smell unpleasant to me. My brothers, do you then want to suffocate in the fumes of their animal mouths and appetites? Better to break the window and leap into the open air. Avoid this bad odour! Leave the idolatry of the superfluous! Avoid this bad odour! Leave the smoke of these human sacrifices! The earth still remains free for great souls. Many places — the odour of tranquil seas blowing about them — are still empty for solitaries and solitary couples. A free life still remains for great souls. Truly, he who possesses little is so much the less possessed: praised be a moderate poverty! Only there, where the state ceases, does the man who is not superfluous begin: does the song of the necessary man, the unique and irreplaceable melody, begin. There, where the state ceases — look there, my brothers. Do you not see it: the rainbow and the bridges to the Superman?

—“Will to truth,” you who are wisest call that which impels you and fills you with lust? A will to the thinkability of all beings: this I call your will. You want to make all being thinkable, for you doubt with well-founded suspicion that it is already thinkable. But it shall yield and bend for you. Thus your will wants it. It shall become smooth and serve the spirit as its mirror and reflection. That is your whole will, you who are wisest: a will to power—when you speak of good and evil too, and of valuations. You still want to create the world before which you can kneel: that is your ultimate hope and intoxication.

A table of excellencies hangeth over every people. Lo! it is the table of their triumphs; lo! it is the voice of their Will to Power. It is laudable, what they think hard; what is indispensable and hard they call good; and what relieveth in the direct distress, the unique and hardest of all – they extol as holy. Whatever maketh them rule and conquer and shine, to the dismay and envy of their neighbours, they regard as the high and foremost thing, the test and the meaning of all else. Verily, my brother, if thou knewest but a people’s need, its land, its sky, and its neighbour, then wouldst thou divine the law of its surmounts, and why it climbeth up that ladder to its hope.

Another ideal runs on before us, a strange, tempting ideal full of danger, to which we should not like to persuade any one, because we do not so readily acknowledge any one’s RIGHT THERETO: the ideal of a spirit who plays naively (that is to say involuntarily and from overflowing abundance and power) with everything that has hitherto been called holy, good, intangible, or divine; to whom the loftiest conception which the people have reasonably made their measure of value, would already practically imply danger, ruin, abasement, or at least relaxation, blindness, or temporary self-forgetfulness; the ideal of a humanly superhuman welfare and benevolence, which will often enough appear INHUMAN, for example, when put alongside of all past seriousness on earth, and alongside of all past solemnities in bearing, word, tone, look, morality, and pursuit, as their truest involuntary parody—and WITH which, nevertheless, perhaps THE GREAT SERIOUSNESS only commences, when the proper interrogative mark is set up, the fate of the soul changes, the hour-hand moves, and tragedy begins...

t is discovered an extraordinary similarity between Nietzsche and the Hindu-Aryan Rishi, visionary poets of the Vedas. They also thought the ideas from outside to inside: they 'appeared' to them. Rishi means 'he who sees'. See an Idea, express it, or try to express it. The job of the Rishis has been fulfilled for millennia and the vision of the Vedas was revised, elaborated, in subsequent visions, in scholastics, in doctrinal buildings and sophisticated verifications, through centuries. In any case, he, who preached not to subtract anything that life offers as Will of Power, as possession, increasing its power, lived chaste, like a yogi, always looking for the highest tensions of the soul, climbing always, more and more lonely, to be able to open up to that style of thinking, where the ideas could possess him as the most authentic expression of life, as his 'pulse', hitting him in the center of the personal being, or of the existence there accumulated, and that he called, long before Jung and any other psychologist, the Self, to differentiate it from the conscious and limited self, from the rational self. Let's clarify, then. What Nietzsche called thinking is something else, Nietzsche did not think with his head (because 'synchronistically' it hurt) but with the Self, with all of life and, especially, 'with the feet'. 'I think with my feet,' he said, 'because I think walking, climbing.' That is, when the effort and exhaustion caused the conscious mind to enter a kind of drowsiness or semi-sleep, there it took possession of the work of thinking that 'other thing', the Self, opening up to the dazzling penetration of the Idea, or that expression of the Original Power of Life, of Being, of the Will of Power, which crosses man from part to part, as in a yoga samadhi, or in a kaivalya, from an ancient rishi, or Tantric Siddha. Also like those rays that pierced the Etruscan 'fulgurators', to change them, and that they were able to resist thanks to a purified technique of concentration and initiation preparation. That this is a deep Aryan, Hyperborean, that is, Nordic-polar, Germanic style of origins ('let's face ourselves, we are Hyperborean'), and that he knew it, is proved in the name he gave his more beautiful, bigger work: 'Thus spoke Zarathustra'. Zarathustra is the Aryan Magician-reformer of ancient Persia.

At the root of the reality distortion was Jobs’s belief that the rules didn’t apply to him. He had some evidence for this; in his childhood, he had often been able to bend reality to his desires. Rebelliousness and willfulness were ingrained in his character. He had the sense that he was special, a chosen one, an enlightened one. “He thinks there are a few people who are special—people like Einstein and Gandhi and the gurus he met in India—and he’s one of them,” said Hertzfeld. “He told Chrisann this. Once he even hinted to me that he was enlightened. It’s almost like Nietzsche.” Jobs never studied Nietzsche, but the philosopher’s concept of the will to power and the special nature of the Überman came naturally to him. As Nietzsche wrote in Thus Spoke Zarathustra, “The spirit now wills his own will, and he who had been lost to the world now conquers the world.” If reality did not comport with his will, he would ignore it, as he had done with the birth of his daughter and would do years later, when first diagnosed with cancer. Even in small everyday rebellions, such as not putting a license plate on his car and parking it in handicapped spaces, he acted as if he were not subject to the strictures around him.

Where attempts have not been made to reconcile the two moralities, they may be described as follows:— All is good in the noble morality which proceeds from strength, power, health, well-constitutedness, happiness, and awfulness; for, the motive force behind the people practising it is “the struggle for power.” The antithesis “good and bad” to this first class means the same as “noble” and “despicable.” “Bad” in the master-morality must be applied to the coward, to all acts that spring from weakness, to the man with “an eye to the main chance,” who would forsake everything in order to live. With the second, the slave-morality, the case is different. There, inasmuch as the community is an oppressed, suffering, unemancipated, and weary one, all that will be held to be good which alleviates the state of suffering. Pity, the obliging hand, the warm heart, patience, industry, and humility—these are unquestionably the qualities we shall here find flooded with the light of approval and admiration; because they are the most useful qualities —; they make life endurable, they are of assistance in the “struggle for existence” which is the motive force behind the people practising this morality. To this class, all that is awful is bad, in fact it is the evil par excellence. Strength, health, superabundance of animal spirits and power, are regarded with hate, suspicion, and fear by the subordinate class.

The happiness of man is: “I will.” The happiness of woman is: “He will,”’ Nietzsche wrote in Thus Spoke Zarathustra. And again: ‘Everything in woman is a riddle, and everything in woman has one solution: pregnancy.’ When not bearing Superman’s babies, she dedicates herself to ‘the relaxation of the warrior’. ‘All else,’ he declares, ‘is folly.’ In The Will to Power, he wrote of women, ‘What a treat it is to meet creatures who have only dancing and nonsense and finery in their minds!’ Nietzsche’s fantasies of power and violence are those of a sickly recluse, and his contempt for women is that of a man who fears them.

[Nietzsche's] quarrel is not with women—what indeed could be more undignified?—it is with those who would destroy the natural relationship between the sexes, by modifying either the one or the other with a view to making them more alike. The human world is just as dependent upon women’s powers as upon men’s. It is women’s strongest and most valuable instincts which help to determine who are to be the fathers of the next generation. By destroying these particular instincts, that is to say by attempting to masculinise woman, and to feminise men, we jeopardise the future of our people.

And I desire beauty from no one as much as I desire it from you, you man of power: may your goodness be your ultimate self-overpowering. I believe you capable of any evil: therefore I desire of you the good.