Conatus

nietzsche's conception of conscience

self-contemplation, and self-admiration, and self-flattery, although the last may remain unexpressed, and even carefully shrouded from the eye of every beholder,—these, and the indolence and disdain of the treasures already gathered together in the storehouses of learning which spring from these, are sure signs of the absence of true Genius; whilst forgetfulness of self in the object pursued, entire devotion to that object, and inability to entertain any thought of self in its presence, are the inseparable accompaniments of true Genius. It follows that true Genius in every stage of its growth, but particularly during its early development, is marked by amiable modesty and retiring bashfulness. Genius knows least of all about itself; it is there, and works and rules with silent power, long before it comes to consciousness of its own nature. Whoever is constantly looking back upon himself to see how it stands with him, of what powers he can boast, and who is himself the first discoverer of these,—in him truly there is nothing great.  — Johann Gottlieb Fichte, The Vocation of the Scholar

Mainländer was confident that the Will-to-die he believed would well up in humanity had been spiritually grafted into us by a God who, in the beginning, masterminded His own quietus. It seems that existence was a horror to God. Unfortunately, God was impervious to the depredations of time. This being so, His only means to get free of Himself was by a divine form of suicide. God’s plan to suicide himself could not work, though, as long as He existed as a unified entity outside of space-time and matter. Seeking to nullify His oneness so that He could be delivered into nothingness, he shattered Himself—Big Bang-like—into the time-bound fragments of the universe, that is, all those objects and organisms that have been accumulating here and there for billions of years. In Mainländer’s philosophy, “God knew that he could change from a state of super-reality into non-being only through the development of a real world of multiformity.” Employing this strategy, He excluded Himself from being. “God is dead,” wrote Mainländer, “and His death was the life of the world.” Once the great individuation had been initiated, the momentum of its creator’s self-annihilation would continue until everything became exhausted by its own existence, which for human beings meant that the faster they learned that happiness was not as good as they thought it would be, the happier they would be to die out. Rather than resist our end, as Mainländer concludes, we will come to see that “the knowledge of the will that non-being is better than being is the flower of all human wisdom.” Elsewhere the philosopher states, “Life is hell, and the sweet still night of absolute death is the annihilation of hell.” — Thomas Ligotti, The Conspiracy Against the Human Race.

"Christianity was not "national," it was not based on race — it appealed to all the varieties of men disinherited by life, it had its allies everywhere. Christianity has the rancour of the sick at its very core — the instinct against the healthy, against health. Everything that is well-constituted, proud, gallant and, above all, beautiful gives offence to its ears and eyes. Again I remind you of Paul's priceless saying: "And God hath chosen the weak things of the world, the foolish things of the world, the base things of the world, and things which are despised", this was the formula; in hoc signo the decadence triumphed." — Friedrich Nietzsche, The Anti-Christ.

"Who else have civilised the world, and built the cities, if not the nobles and kings of Paganism? Who else have set in order the harbours and rivers? And who else have taught the hidden wisdom? To whom else has the Deity revealed itself, given oracles, and told about the future, if not the famous men among the Pagans? The Pagans have made known all this. They have discovered the art of healing the soul; they have also made known the art of healing the body. They have filled the earth with settled forms of government, and with wisdom, which is the highest good. Without Paganism, the world would be empty and miserable." — Thabit ibn Qurra.

This piece depicts the Norse god Thor in a battle against the jötnar. The thunder god rides his chariot pulled by the goats Tanngrisnir and Tanngnjóstr, wears his belt Megingjörð, and swings his hammer Mjölnir, which is wreathed in lightning.

Thor Fighting the Jotunn (Tors strid med jättarna), 1872 by Marten Winge.

Biblical moral laws or abrahamic religions in general often oppose biologically based human behavior, abrahamic religions in general. Mosaic law is not “natural”. The laws of Moses violate many natural, biological inclinations and impulses, i.e. many violent and aggressive impulses. If nature is biological inclination, then to follow Mosaic law is to engage in “supernatural” acts. To be like God is to be supernatural in the literal sense of overcoming the grain of one’s natural, genetic inclinations. they are as such at odds with the most fundamental human inclinations. there lies within which symptoms of decaying corpses. — Mitchell Heisman, Suicide Note

for the man it is required to fight, while the war as such is condemned. Heroes are wanted, while pacifism as the highest ideal is proclaimed. Warriors are wanted, while the word "warrior" becomes synonymous with the aggressor and perpetrator, as the moral basis of "just war" has been reduced to a large-scale police operation, but the meaning of the spirit of the battle to a forced self-defense as a last resort. —Julius Evola, Metaphysics of War

The Siren by John William Waterhouse (1900).

اعلم أن المعنى الحقير الفاسد واللفظ الساقط يعشش في القلب، ثُمَّ يبيض، ثُمَّ يفرخ، فإذا ضرب بجرانه ومكَّن لعُروقه، استفحَل الفساد وبَزَل، وتمكَّن الجهل وقَرَح، فعند ذلك يَقوى داؤه ويمتنع دواؤه؛ لأن اللفظ الهجين الرديء عَلِقٌ باللسان، وآلف للسمع، وأشد التحامًا بالقلب من اللفظ النبيه الشريف والمعنى الرفيع الكريم. ولو جالست الجهال والحمقى والسفهاء شهرًا فقط، لكسبت من أوضار كلامهم وخبال معانيهم ما لم تكتسبه من مجالسة أهل البيان دهرًا؛ لأن الفساد أسرع إلى الناس وأشد التحامًا بالطبائع. والإنسان بالتعلم والتكلف، وبطول الاختلاف إلى العلماء ومدارسة كتب الحكماء، يجود لفظه، ويحسن أدبه، وهو لا يحتاج في الجهل إلى أكثر من ترك التعلُّم، وفي فساد البيان إلى أكثر من ترك التخيُّر. — الجاحظ، البيان والتبيين

"The fundamental principle underlying all justifications of war, from the point of view of human personality, is ‘heroism’. War, it is said, offers man the opportunity to awaken the hero who sleeps within him. War breaks the routine of comfortable life; by means of its severe ordeals, it offers a transfiguring knowledge of life, life according to death. The moment the individual succeeds in living as a hero, even if it is the final moment of his earthly life, weighs infinitely more on the scale of values than a protracted existence spent consuming monotonously among the trivialities of cities. From a spiritual point of view, these possibilities make up for the negative and destructive tendencies of war, which are one-sidedly and tendentiously highlighted by pacifist materialism. War makes one realise the relativity of human life and therefore also the law of a ‘more-than-life’, and thus war has always an anti-materialist value, a spiritual value." — Julius Evola, Metaphysics of War.

يمكنك تجربة ذلك بنفسك، فإنك عندما تستمع للموسيقى بحواس منشغلة، تكون ضئيلة التأثير على الذهن والنفس سواء، أما مثلًا عندما تتركز طاقاتك الذهنية على حاسة السمع فقط كأن تغلق عينيك فتستمع لها متأملًا بترقب، ستغدو حاسة السمع لديك أكثر حدة بسبب ازدياد قوّة إحدى الحواس على حساب ضعف حاسّة أُخرى، يرجع ذلك للاقتصاد بتوزيع الطاقة الحيويّة على كافّة حواس الجسد وغرائزه الفعّالة، فمتى ما ثبطت حاسة الرؤية تحتدُّ حاسة السمع. فما بالك بالاستماع اثناء الانخراط بأعمال عدّة، حينها لن تنفذ لأعماقك حتمًا ويكون لها أثرًا معدوم النفع على ذهنك.

إن المرء إذا تغلغلت في ذهنه الموسيقى الصاخبة التي تعجُ في الذهن عجا، والتي تُمارس طغيانها على المشاعر بحدية مرضية لا مثيل لها، يصبح من العويص عليه أن يتلذذ بالموسيقى الرزينة المنسجمة انسجامًا لتضفي على المشاعر لذّة معتدلة النغم، وينعدم ذوقه من أن يميّز صالحها وطالحها وينبري الذهن منفلتًا متهيِّجًا، إن الذهن ليستحسن الموسيقى الرزينة، فعَلى ترانيمها تستطيع السير أو الرقص، فتُضفي على روحك انضباطًا وفضيلة. وإن الذهن ليَستفْسِد الموسيقى الجامحة، لكونها تزرع في النفس سمات السَوء وانحطاط الذوق، فأذواقنا الموسيقية من ما يشكِّلنا ويَسبِكنا، فلها مِن ثَم أثر مباشر في سلوكنا وفكرنا. فمهم جدًا ما يستمع إليه المرء ويرقص عليه، إلى حد أن أفلاطون تجرأ فقال إن «أساليب الشِّعر والموسيقى لا تتغير في أي مكان إلا تغيَّر أهم قوانينه». فإياك إياك الموسيقيين المحرِّضين، والموسيقى التي ليست إلا نَقرات تُنقَر (Beat)، وهي السِمات التي تُميّز الموسيقى الحديثة، ذلك إن كنا قد أصبنا شيئًا من الحق بتوصيفها بالموسيقى فإنما هي لا تنطوي على شيء من جوهر الموسيقى الحقة. وهناك شيء ختامي أود أن أشدد عليه، وهو موضع وأوقات سماع الموسيقى، فيما سبق كان يُصغى إلى الموسيقى بإنصات وتأني ولها خصوصيتها المميزة وفي مناسبات خاصة، كان للموسيقى ندرة وإجلال تتمتع بها جاعلةً من روحك تتلهف لسماعِها في أحايين كثيرة، أيَّ كان يُستمع إليها بمنزلةِ غذاء ودواء للروح، أما في عصرنا هذا، فقد غدا ما سبق قوله ضربًا من التهريج والمستحيل، فإنك لترى انتشار اصوات الموسيقى في الخلفيات والأماكن العامة وفي العمل والجامعة وما إلى ذلك، تُذيب الحدود والخصوصيات وتحيلها إلى ابتذال وتغدو الموسيقى تسممٌ للنفس وتلوّثٌ، وهي كذلك في العصر الحالي.

this man never dissapoints you, he plays with harmonies and rhythms as if he were a god reclining on his throne and playing with mud, he carves it there, molds it here, smoothes it, and breathes his spirit into it, they are incarnated alive as if they are beings among being, then he proceeds to project them into an entirely new reality. he is a master of a universe of his own creation.