Nietzsche: On the Virtuous

Slack and sleeping senses must be addressed with thunder and heavenly fireworks. But the voice of beauty [Tiphereth] speaks gently [since as Prophet Muhammad, peace and blessings be upon him, taught: "There is no compulsion in religion" -Qur'an 2:256]: it creeps only into the most awakened souls. Gently trembled and laughed my shield [Bodhichitta] today; that is the holy laughter and tremor of beauty [since Tiphereth in Kabbalah is the human soul, the spiritual warrior or Bodhisattva]. About you, the virtuous [whose false piety makes small, petty, and foolish], my beauty [Tiphereth] laughed today. And thus its voice [telepathically] came to me: "They still want to be paid [recompensed for their false virtues]."

You who are virtuous still want to be paid [for you are Pharisees]! Do you want rewards for virtue [Bodhichitta], and heaven [spiritual experiences] for earth [Malkuth, the body developing through initiation], and the eternal for your today?

And now are you angry with me because that I teach that there is no [Dharmic] reward and paymaster? [for "Go into your loneliness with your love (Gedulah) and with your creation (Bodhichitta and solar bodies), my brother (fellow initiate); and only much later will justice limp after you -Thus Spoke Zarathustra, Book I: On the Way of the Creator]. And verily, I do not even teach that [false] virtue is its own reward.

Alas, that is my sorrow: they have lied reward and punishment into the foundation of things, and now also into the foundation of your souls, you who are [falsely] virtuous. But like the boar's snout, my words shall tear open the foundation of your souls: a plowshare [who preaches the doctrine in Malkuth, the earth] will I be to you. All the secrets of your foundation shall come to light; and when you lie uprooted and broken in the sun [the light of Ahura Mazda, the Cosmic Christ], then will your lies also be separated from your truths.

For this is your truth: you are too pure for the filth of the words: revenge, punishment, reward, retribution. You love your [egotistical] virtue as a mother her child; but when has a mother ever wished to be paid for her love? Your virtue is what is dearest to you. The thirst of the ring [of damnation in Yesod, see: Der Ring Des Nibelungen by Richard Wagner] lives in you: every ring strives and turns to reach itself again [through Karma and Recurrence]. And like a dying star [Ain Soph that is without realization] is every work of your virtue: its light [in Malkuth and in the Abyss] is always still on its way [seeking to return to the Absolute] and wanders [confused and disoriented in hell]—and when will it no longer be on its way [wandering in the Abyss]? Thus the light of your virtue is still on its way [seeking to return to the Absolute with cognizance) even when the work has been done [you Pharisees continue to be filled with mystical pride even after you have performed good works; you are attached to your concepts of "virtues"]. Though it be forgotten and dead, the ray of its light [Glorian] still lives and wanders [trapped in the Abyss]. That your [genuine] virtue is your [Inner] self [Atman the Ineffable, the spirit mentioned by Nietzsche] and not something foreign, a skin [to be torn off in hell through the Second Death], a cloak [covering the truth of the Abyss, that the gods are born from the work in the inferno], that is the truth [Glorian] from the foundation of your souls, you who are [falsely] virtuous [and ignore your single Virtue: Ain Soph Paranishpanna!].

Yet there are those for whom virtue is the spasm under the scourge, and you have listened to their clamor ["noise," Hebrew: Sana, as in the name of the demon Sanagabril] too much.

And there are others who call it virtue when their vices grow lazy [hidden from their perception as a result of lacking self-observation]; and when their hatred and jealousy stretch their limbs for once, then their "justice" comes to life and rubs its sleepy eyes [through false piety].

And there are others who are drawn downward [towards hell]: their [egotistical] devils draw them. But the more they sink, the more fervently glow their eyes and their lust for their [false, monotheistic] god. Alas, their clamor [Sana] has too reached your ears, you who are [falsely] virtuous: "What I am not, that, that to me are God and virtue!" [For as Nietzsche wrote about in the chapter On the Priests, "Verily, their redeemers themselves did not come out of freedom (the Absolute) and the seventh heaven of freedom (the spheres of Kether, Chokmah and Binah). Verily, they themselves have never walked on the carpets of knowledge (Gnosis, Da'ath, Marifah, etc.). Of gaps was the (false) spirit of these (delusional) redeemers made up; but into every gap (of their understanding of the sacred scriptures) they put their delusion, their stopgap, which they called God.]

And there are others who come along, heavy and creaking like carts carrying stones [of Yesod] downhill [towards Klipoth, like Sisyphus condemned for his fornication with the boulder of sex]: they talk much of dignity and virtue—they call their brake virtue.

And there are others who are like cheap clocks that must be wound: they tick and they want the tick-tock to be called virtue [the intellectuals and scholars who will tell you precisely everything they do not know from experience; for "They are good clockworks; but take care to wind them correctly! Then they indicate the hour without fail and make a modest noise (when you ask them questions and they repeat the library of their intellect with precision)." -Thus Spoke Zarathustra, Book II: On Scholars]. Verily, I have my pleasure in these: wherever I find such clocks, I shall wind and wound them with my mockery [from the heights of mount Empyrean, the winds of the spirit; see Book II: "On the Rabble"], and they shall whir for me.

And others are proud of their handful of justice and commit all outrages against all things for its sake, till the world is drowned in their injustice. Oh, how ill the word virtue comes out of their mouths! And when they say, "I am just," it always sounds like "I am just—revenged." With their [false] virtue they want to scratch out the eyes of their enemies, and they exalt themselves only to humble others.

And then again their are such as sit in their swamp [of resentment] and speak thus out of the reeds: "Virtue—that is sitting still in a swamp. We bite no one and avoid those who want to bite; and in all things we hold the opinion that is given to us." [See Mr. Goliadkin from Dostoevsky's The Double].

And then again there are such as love gestures and think that virtue is some kind of gesture [appearance]. Their knees always adore [through kneeling], and their hands are hymns to virtue, but their heart [Tiphereth] knows nothing about it [through conscious works and voluntary sufferings].

And then again there are such as consider it virtue to say, "Virtue is necessary"; but at bottom they believe only that the police is necessary.

And some who cannot see what is high [heavenly] in man call it virtue that they see all-too-closely what is low [Klipothic] in man: thus they call their evil eye virtue.

And some want to be edified and elevated, and they call that virtue, while others want to be bowled over, and they call that virtue too.

And thus almost all believe that they have a share in virtue; and at the very least everyone wants to be an expert on [the Tree of the Knowledge of] good and evil.

Yet Zarathustra [a Bodhisattva from the Ray of War and Power] did not come to say to all these liars and fools: "What do you know of virtue? What could you know of virtue?"

Rather, that you, my [Gnostic] friends, might grow weary of the old words you have learned from the fools and liars.

Weary of the words: reward, retribution, punishment, and revenge in justice [since Geburah, severity and the law, must be balanced by Chesed, Mercy].

Weary of saying: what makes an act good is that it is unselfish [for the demons all believe themselves to be without "self"].

Oh, my friends, that your [Innermost] self be in your deed [Bodhichitta] as the [Divine] mother is in her child [Bodhisattva] —let that be your [Christic] word concerning virtue!

Verily, I may have taken a hundred words from you and the dearest toys of your [false] virtue, and now you are angry with me, as [egotistical] children are angry. They played by the sea [of the Divine Mother Urania, the Ocean of Uncreated Light] and a wave [Bodhisattva] came and carried off their toy to the depths [the emptiness]: now they are crying. But the same wave [Bodhisattva] shall bring them new toys and shower new colorful shells before them. Thus they will be comforted [by entering into initiation]; and like them, you too, my friends, shall have your comfortings—and new colorful shells.

Thus Spoke Zarathustra.

From Thus Spoke Zarathustra: A Book for All and None by Friedrich Nietzsche, translated by Walter Kaufmann