• Abdul
    42
    The will is impersonal. It inhabits the body, it thinks and feels through it. Like an onlooker sitting behind the vessel of the human form and seeing for itself. It understands what is its home and calls it ‘man’. Man is made after the likeness of God as phenomenon reflects the spirit of the universal Will.

    It is blind, it’s automatic, and it affirms its own existence. Its DNA is the art of self-expression. It desires, it craves through this vessel and this is love. We in its honor become transparent to Will and become only performers of its play. Its innocence is lovable. Its purity of spirit is love.

    The human manifestation of this force has an appreciation for beauty. To empty ourselves to allow this Will uncontested self-expression is love. To attach ourselves to this identity, which is not our right, is to misunderstand where we stand. To become attached is to inhibit the nature of this force.

    A man in affliction is the manifestation of a will denied, or actively sabotaged, the opportunity to exercise its existence. This is where pure compassion seeks its favor: to raise him up, to unite Wills.

    The study of the human psyche is the Will learning more about its phenomenon to exercise as much of its power through it. Compassion is the maturity of coming to terms with this one fact: we are all manifestations of this same force. We lack identity, we are simply vessels.

    Power is identified by the feeling of freedom. Ascetics too will, in denying pleasure they affirm existence. The ultimate goal being freedom over circumstance.
  • 180 Proof
    14.1k
    What you describe is much more Schopenhauer's 'Will' than Nietzsche's 'will to power'.
  • Bob Ross
    1.2k


    I must concur with , as you are describing Schopenhauer's the 'Will-to-Live' (as he put it) and, I would say, not really the 'Will-to-Power' nor definitely not Nietzsche's affirmation of life. Although, granted, I do think Nietzsche's 'Will-to-Power' is a rip off of Schopenhauer's Will-to-Live.

    Nietzsche actually "revolts" against his cherished schopenhauer insofar as he thought he was too pessimistic. His affirmation of life, best described with his analogy of the demon that offers one the eternal recurrence of their life and amor fati, is to say that one has not rid himself completely of that disease, that 'decadence', until they are ready to live their life over-and-over again for all eternity; until then, for Nietzsche, there's a bit of nihilism in them still.
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