Main Question or Discussion Point
One the way home I saw the evening star for the first time this year, and silent crescent of the moon. It reminded me of a piece I read by Nietzsche.
O heaven above me, pure and deep! You abyss of light! Seeing you, I tremble with godlike desires. To throw myself into your height, that is my depth. To hide in your purity, that is my innocence.
Gods are shrouded by their beauty; thus you conceal your stars. You do not speak; thus you proclaim your wisdom to me. Today you rose for me silently over the roaring sea; your love and your shyness are a revelation to my roaring soul. That you came to me, beautiful, shrouded in your beauty, that you speak to me silently, revealing your wisdom--oh, how should I not guess all that is shy in your soul! Before the sun you came to me, the loneliest of all.
We are friends from the beginning: we share grief and ground and gray dread; we even share the sun. We do not speak to each other, because we know too much; we are silent to each other, we smile our knowledge at each other. Are you not the light for my fire? Have you not the sister soul to my insight? Together we have learned everything; together we have learned to ascend over ourselves to ourselves and to smile cloudlessly--to smile down cloudlessly from bright eyes and from a vast distance when constraint and contrivance and guilt steam beneath us like rain.
And when I wandered alone, for whom did my soul hunger at night, on false paths? And when I climbed mountains, whom did I always seek on the mountains, if not you? And all my wandering and mountain climbing were sheer necessity and a help in my helplessness: what I want with all my will is to fly, to fly up into you.
And whom did I hate more than drifting clouds and all that stains you? And I hated even my own hatred because it stained you. I loathe the drifting clouds, whose stealthy great cats which prey on what you and I have in common--the uncanny, unbounded Yes and Amen. We loathe these mediators and mixers, the drifting clouds that are half-and-half and have learned neither to bless nor to curse from the heart.
Rather would I sit in a barrel under closed heavens, rather sit in the abyss without a heaven, than see you, bright heaven, stained by drifting clouds.
And often I had the desire to tie them fast with the jagged golden wires of the lightning, that, like thunder, I might beat the big drums on their kettle-belly--and angry kettle-drummer--because they rob me of your Yes and Amen, O heaven over me, pure and light! You abyss of light! Because they rob you of my Yes and Amen. For I prefer even noise and thunder and stormcurses to this deliberate, doubting cats' calm; and among men too I hate most of all the soft-treaders and those who are half-and-half and doubting, tottering drift clouds.
And "whoever cannot bless should learn to curse"--this bright doctrine fell to me from a bright heaven; this star stands in my heaven even in black nights.
But I am one who can bless and say Yes, if only you are about me, pure and light, you abyss of light; then I carry the blessings of my Yes into all abysses. I have become one who blesses and says Yes; and I fought long for that and was a fighter that I might one day get my hands free to bless. But this is my blessing: to stand over every single thing as its own heaven, as its round roof, its azure bell, and eternal security; and blessed is he who blesses thus.
For all things have been baptized in the well of eternity and are beyond good and evil; and good and evil themselves are but intervening shadows and damp depressions and drifting clouds.
Verily, it is a blessing and not a blasphemy when I teach: "Over all things stand the heaven Accident, the heaven Innocence, the heaven Chance, the heaven Prankishness."
"By Chance"--that is the most ancient nobility of the world, and this I restored to all things: I delivered them from their bondage under Purpose. This freedom and heavenly cheer I have placed over all things like an azure bell when I taught that over them and through them no "eternal will" wills. This prankish folly I have put in the place of that will when I taught: "In everything one thing is impossible: rationality."
A little reason, to be sure, a seed of wisdom scattered from star to star--this leaven is mixed in with all things: for folly's sake, wisdom is mixed in with all things. A little wisdom is possible indeed; but this blessed certainty I found in all thing: that they would rather dance on the feet of Chance.
O heaven over me, pure and high! That is what your purity is to me now, that there is no eternal spider or spider web of reason; that you are to me a dance floor for divine accidents, that you are to me a divine table for divine dice and dice players. But you blush? Did I speak the unspeakable? Did I blaspheme, wishing to bless you? Or is it the shame of twosomeness that makes you blush? Do you bid me go and be silent because the day is coming now?
The world is deep--and deeper than day had ever been aware. Not everything may be put into words in the presence of the day. But the day is coming, so let us part. O heaven over me, bashful and glowing! O you, my happiness before sunrise! The day is coming, so let us part.
Thus spoke Zarathustra
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