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34 - Thus Spake Zarathustra - Friedrich Nietzsche · The Philosophy Insights Collection

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  Part two, Chapter thirty four, self surpassing will the truth? Do ye
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  call it, ye wisest Ones, that which impelleth you and maketh ye ardent
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  will for the thinkableness of all being. Thus do I call your will all
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  being? Would ye make thinkable? For ye doubt with good reason whether it
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  be already thinkable, But it shall accommodate and bend itself to you. So
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  willth your will smooth, shall it become and subject to the spirit as its
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  mirror and reflection. That is your entire will, Ye wisest Ones, as
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  a will to power. And even when ye speak of good and evil,
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  and of estimates of value, ye would still create a world before which ye
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  can bow the knee. Such is your ultimate hope and ecstasy. The ignorant
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  to be sure of the people, they are like a river on which a
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  boat floateth long, and in the boat sits the estimates of value, solemn
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  and disguised. Your will and your valuations have put ye on the river of
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  becoming. It betrayeth unto me an old will to power what is believed by
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  the people as good and evil. It was ye, ye wisest Ones,
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  who put such guests in this boat, and gave them pomp and proud names.
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  Ye and your ruling will onward. The river now carrieth your boat.
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  It must carry it the small matter. If the rough wave foameth and angrily
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  resisteth its keel. It is not the river that is your danger and the
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  end of your good and evil. Ye wisest ones, but that will itself,
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  the will to power the unexhausted procreating life will but that ye may understand
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  my gospel of good and evil. For that purpose, will I tell you
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  my gospel of life? The nature of all living things? The living thing
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  did I follow? I walked in the broadest and narrowest paths to learn its
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  nature. With a hundred faced mirror. Did I catch its glance when its
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  mouth was shut, so that its eye might speak unto me? And its
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  eye spake unto me. But wherever I found living things, there heard I
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  also the language of obedience. All living things are obeying things, And this
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  I heard. Secondly, whatever cannot obey itself is commanded, such as the
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  nature of living things. This, however, is the third thing which I
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  heard, namely, that commanding is more difficult than obeying, and not only
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  because the commander beareth the burden of all obears. And because this burden readily
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  crusheth him an attempt and a risk seemed all commanding unto me. And whenever
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  it commandeth, the living thing risketh itself. Thereby yea, even when it
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  commandeth itself, then also must it atone for its commanding of its own law?
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  Must it become the judge and avenger and victim? How doth this happen?
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  So did I ask myself, what persuadeth the living thing to obey and
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  command? And even be obedient in commanding? Hearken now unto my word,
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  Ye wisest ones tested seriously? Whether I have crept into the heart of life
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  itself and into the roots of its heart. Wherever I found a living thing,
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  there found I will to power. And even in the will of the
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  servant, found I the will to be master, that to the stronger the
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  weaker shall serve. Thereto persuadeth he his will, who would be master over
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  a still weaker one that delight alone he is unwilling to forego, And as
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  the lesser surrender himself to the greater, that he may have delight in power
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  over the least of all. So doth even the greatest surrender himself and staketh
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  life for the sake of power. It is the surrender of the greatest to
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  run risk and danger and play dice for death. And where there is sacrifice
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  and service and love glances, there also is the will to be master by
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  bye ways. Doth the weaker then slink into the fortress and into the heart
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  of the mightier one, And there stealeth power. And this secret spake life
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  herself unto me. Behold, said she, I am that which must ever
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  surpass itself to be sure, Ye call it will topropriation or impulse towards a
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  goal, towards the higher remoter and more manifold. But all that is one
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  and the same secret. Rather would I succumb than disown this one thing.
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  And verily, where there is succombing and leaf falling, lo there doth life
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  sacrifice itself for power that I have to be struggle in becoming and purpose and
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  cross purpose. Ah. He who divineth my will divineth well also on what
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  crooked paths it hath to tread. Whatever I create, And however much I
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  love it, soon must I be adverse to it and to my love so
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  willeth my will, and even thou, discerning one art only a path and
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  footstep of my will. Verily, my will to power walketh even in the
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  feet of thy will to truth. He certainly did not hit the truth who
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  shot at it the formula will to existence? That will doth not exist.
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  For what is not cannot will that, however, which is in existence,
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  How could it still strive for existence? Only where there is life is there
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  also will not, however, will to life. But so teach I thee
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  will to power. Much is reckoned higher than life itself by the living one.
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  But out of the very reckoning speaketh the will to power. Thus did
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  life, Ones teach me, And thereby ye wisest Ones, do I solve
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  you the riddle of your hearts? Verily I say unto you good and evil,
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  which would be everlasting? It doth not exist of its own accord?
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  Must it ever surpass itself anew with your values in formulae of good and evil?
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  Ye exercise power, ye, valuing ones, and that is your secret
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  love and the sparkling, trembling and overflowing of your souls. But a stronger
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  power growth without if your values and a new surpassing by it breaketh egg and
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  egg shell. And he who hath to be a creator in good and evil,
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  verily he hath first to be a destroyer, and break values in pieces.
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  Thus doth the greatest evil pertain to the greatest good, that, however,
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  is the creating good. Let us speak thereof ye wisest ones. Even
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  though it be bad to be silent, is worse. All suppressed truths become
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  poisonous. And let everything break up, which can break up by our truths.
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  Many a house is still to be built. Thus spake Zarathustra. End
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  of Chapter thirty four.