Roping

Sexlessness is significantly related to happiness and life satisfaction

Roping, Ropemaxxing or FOOS ("Falling On One's Sword"), is the Incelospherian term for suicide and any event that edges you closer to rope-related thoughts is called Ropefuel.

Most Incels advocate for the legalization of Euthanasia (= voluntary death to avoid further suffering and/or adverse life circumstances) yet it remains illegal in most countries and even where it's legalized/decriminalized, it's often only selectively applicable for those with serious physical health diseases who won't survive for long anyways (e.g. end-stage cancer).

Ropefueling Characteristics

This male-to-female suicide difference is particularly noticable in Eastern Europe (--> gynocentric countries: Ukrainian men literally get spawntrapped in their country (can't leave legally) and get kidnapped by their military to die in the front lines while women can just ditch out and live as refugees in Western Europe) but also in most other countries.

Roping is especially prominent among Nymphocels and Truecels within the "Incel community" (who may think it's morally corrupting to exploit a whore's precarious situation to "buy sexual consent" + it's obviously cucked to pay for them, including if you indirectly pay when they're "your wife" as an oofy doofy; even if one doesn't care about that, though, living in poverty in whore-saturated market makes it financially-hard-to-obtain, speaking of nymphos)

• Being a man or a tranny (→ Trannymaxxing).
• Being a manlet
• Being older
• Students that were or are bullied within intrasexual competition are around 2 to 9 times more likely to consider suicide than bullies, or generally non-victims
• Lack of positive reinforcement (--> negative reinforcement) and lack of love-and-belongingness

Interestingly, women have higher rates of non-fatal suicidal behavior (e.g self-injuries) and overall 'attempt suicide' slightly more often than men but use much less-lethal methods (e.g. poisoning, overdose...) and are generally more inclined to leverage self-injuries/suicide-attempts as a way to seek attention (--> Fake depression; women arrest in their emotional development earlier, and women are therefore more socially inept) unlike men who more often use more-lethal and therefore suicide-safer methods (e.g. hanging, suffocation, shooting yourself etc...) which explains the ridiculously higher suicide rate for men.

'Presuicidal Syndrome'

The Austrian psychiatrist and suicidologist Erwin Ringel observed people who survived Ropemaxxing in the 1950s, and also concluded following pre-ropemaxxing behavioral characteristics:

• Narrowing(ger: "Einengung"): The options in life become increasingly limited until ultimately suicide is the only option left; it can be based solely on the affected person's thoughts and behavior (depression, 'social disorder') or also in reality (social isolation/loneliness, unemployment, loss, illness).
• Aggression: Increased yet inhibited aggression that sooner or later turns against the affected person ('aggression reversal').
• Escape into a fantasy world: The feeling of not being able to cope with reality leads to an escape into unreality building an illusionary world in which thoughts of death and ultimately suicide play an increasingly large role.

Weird Religious & Soycietal Stance Against Suicide

Most religions and even non-religious normies in soyciety dogmatically adopt a very negative stance towards Roping due to a perceived "sanctity of suicide" (e.g. "You only live once, bro!") or seeing life as inherently good/worth-living (→ Projection bias & False consensus effect); some even go so far and claim that no life's worth voluntarily dying, even when it's very evident that suffering can make it impossible to even slightly happily or just not-painfully 'live', e.g. when one incurablely, debilitatingly & hopelessly suffers under terminal illnesses, neurodegenerative disorders, severe chronic pain conditions, advanced progressive diseases etc... - If one goes so far to denounce every suicide/euthanasia-case, he may be checked for sadism or pathological malicious joy...

For instance, in the German language, Martin Luther coined the term "Selbstmord" ("self-murder" which btw is the best translation from the Latin word suicide which derives from "self + killing"; it's morally based on christian values viewing suicide as a sin since suicide was/is also considered a form of murder just like any other non-suicidal murder, at the end, which is why some ropers wouldn't even be buried in graves, sometimes) until Nietzsche introduced the more-neutral term "Freitod" ("Free Death"), though, it's usage is still rather uncommon nowadays.

Even if one adopts a religious stance or always considers life a 'gift', suicide must be regarded at least as morally permissible:

This gift of God doesn't imply that suicide is inherently bad but rather that you have absolute freedom of choice of whatever you want to do with your gift/life irrespective how, why or when you die since it's not a gift but, in fact, a burden if you're not allowed to do anything with 'your gift', which in this case is your life. Btw, this is an appropriate definition for the slogan "My body, my choice" - not as it's commonly used for and by hedonistic spoiled women who can't properly use contraceptives and who often view abortion just as a new birth-control-methode sponsored by the soy health care system; of course, not referring to raped one's or who have no other choice but to abort if they don't want to endanger themselves, e.g. to survive the birth, cuz those are actual cases where "My body, my choice" makes sense in that context.

Hegesias of Cyrene (Peisithanatos; "The Death-Persuader")

The Cyrenaics or Kyrenaics (Kyrēnaïkoí) were a sensual hedonist Greek school of philosophy founded in the 4th century BCE.

Hegesias of Cyrene (Ἡγησίας), colloquially also known as Peisithanatos ("The Death-Persuader"), was a Cyrenaic philosopher who argued that eudaimonia (happiness) is impossible to achieve, and that the goal of life should be the avoidance of pain and sorrow. Conventional values such as wealth, poverty, freedom, and slavery are all indifferent and produce no more pleasure than pain, so Cyrenaic hedonism was simply the least irrational strategy for dealing with the pains of life if you don't kill yourself. Jean-Marie Guyau has compared his teachings to Buddhism.

The Apokarteron (ἀποκαρτερῶν = "The Man Who Starves Himself to Death")

Before The Apokarteron was recovered from the Herculaneum in 2017, Cicero claimed that Hegesias wrote a dialogue called ἀποκαρτερῶν (Death by Starvation), which allegedly persuaded so many people that death is more desirable than life that Hegesias was even banned from teaching in Alexandria; Read the full dialogue here:

Life is marked by enduring pain and only fleeting joy (assymetry between pain and pleasure): The lion may enjoy the meal, but the gazelle suffers far more. Even love inevitably ends in loss, and aging merely intensifies suffering. The last impression in life is often pain, thus, pain prevails --> Joy fades, pain leaves a more-lasting mark.

Since there is no clear divine answer, man must judge for himself - and reason shows that death is the lesser evil. To live is to risk further suffering; to die is to end it with certainty: ' Why hope - a feeble emotion - when one can dictate how much pain one can endure, with near-certainty?'

Thus, suicide is not an emotional impulse for him, but a consciously chosen, philosophical decision - in the spirit of Plato, the most consistent form of lived philosophy since Plato saw philosophy as a preparation for death.

Quotes

The wise person would not be so much absorbed in the pursuit of what is good, as in the attempt to avoid what is bad, considering the chief good to be living free from all trouble and pain: and that this end was attained best by those who looked upon the efficient causes of pleasure as indifferent. Complete happiness cannot possibly exist; for that the body is full of many sensations, and that the mind sympathizes with the body, and is troubled when that is troubled, and also that fortune prevents many things which we cherished in anticipation; so that for all these reasons, perfect happiness eludes our grasp. Moreover, that both life and death are desirable. They also say that there is nothing naturally pleasant or unpleasant, but that owing to want, or rarity, or satiety, some people are pleased and some vexed; and that wealth and poverty have no influence at all on pleasure, for that rich people are not affected by pleasure in a different manner from poor people. In the same way they say that slavery and freedom are things indifferent, if measured by the standard of pleasure, and nobility and baseness of birth, and glory and infamy. They add that, for the foolish person it is expedient to live, but to the wise person it is a matter of indifference; and that the wise person will do everything for his own sake; for that he will not consider any one else of equal importance with himself; and he will see that if he were to obtain ever such great advantages from any one else, they would not be equal to what he could himself bestow.

Friedrich Nietzsche

Friedrich Nietzsche starkly differentiated between the suicide-term "Freitod" (eng: 'Free Death') and "Verzweiflungstod" (eng: 'Death of Despare') since they have completely different motives in it's nature: He doesn't morally evaluate death as “permitted” or “forbidden”, but rather as a function of strength and self-determination:

Freitod ("Free Death")

If death's consciously chosen and carried out by one’s own will, so as the final act of self-determined autonomy, he treats the free death as the crowning of a fulfilled life, when someone senses that their task is complete or that they alone can choose the right moment. In Thus Spoke Zarathustra (the chapter “On Free Death”), he suggests that one should die “when the fruit is ripe”, not out of flight from life but out of a sense of abundance.

Verzweiflungstod ("Death of Despair")

Contrarily, if death's brought by despair, resignation, or escape from suffering, without inner freedom, he considers this as a sign of weakness, weariness of life, or nihilism, and therefore not a conscious completion, but a breaking off because one cannot endure life.

Thoughts on Phillip Mainländer

Nietzsche immediately read Die Philosophie der Erlösung by Philipp Mainländer in the year it was published, before any review had appeared. The work contributed to his final separation from Schopenhauer's philosophy. In his own works, Nietzsche gave no attention to Mainländer until a decade later, that is, in the second, expanded edition of The Gay Science, the same book in which he had introduced the phrase "God is dead" in the first edition five years prior:

"Could one count such dilettantes and old maids as the sickeningly sentimental apostle of virginity, Mainländer, as a genuine German? After all he was probably a Jew – (all Jews become sentimental when they moralize)."

Though, Nietzsche also mentions in one of his letters that he met an adherent of Mainländer's philosophy, "a quiet and modest man, a Buddhist [...], passionate vegetarian." The "modest man" told Nietzsche that Mainländer was, in fact, not a Jew.

It has been suggested that Mainländer was more than a mere influence, and was instead actually kinda plagiarized.

Philipp Mainländer

Portrait (1867). 3 of his 6 siblings killed themselves, and he was apparently born after his dad raped his mother - Did it ever even begin, buddy boyos?

Militarymaxxing (1875)

He should've gotten rid of those nerd glasses glasses, yo.

Philipp Mainländer (1841–1876) was a German philosopher who developed a one of the most pessimistic philosophies called the "Philosophy of Redemption" ("Philosophie der Erlösung") where he advocates in favor of suicide: He argued that the universe is driven toward self-annihilation and that non-existence is the most peaceful and harmonious state in which he argues that non-existence (death) is the most harmonious and peaceful state and that voluntary cessation of the "Will to Live" (= irrational blind incessant impulse without knowledge that drives instinctive behaviors, causing an endless insatiable striving in human existence)) can be a form of redemption. He saw non-existence as metaphysically preferable and saw voluntary death as one possible, expression of that insight. . While he viewed voluntary death as a philosophically defensible way to align with this cosmic return to nothingness, he did not insist it was mandatory for everyone.

Remotely similar to Nietzsche, at the end of his life, he got insane thinking he's the "Messiah of Socialdemocracy" , and he eventually ropemaxxed in his apartment when his last published book was delivered to him. He was a fan of Arthur Schopenhauer, though, also dedicated to critisize him in his works.

Philosophy of Redemption

Origin of the World

"God is dead" (but he didn't mean it in the Nietzscheanian way that society killed religion and it's principles - which Nietzsche himself saw as weakness of a herd morality to overcome), and "God" even killed himself (He lived before the Big Bang was discovered; Mainländer was also speaking poetically, not only philosophically), and we therefore live in the decaying corpse of this "God" until humanity and eventually the entire universe go extinct - which is just a question of time:

Before our universe was born, the only thing that existed was the "basic unity", a being in a state that can only be described by negations: It was not bound to time or space or matter and existed in a transcendental world that has nothing to with the laws of physics or anything else that we know from our world. All we can say about the "basic unity", is that is has been and is no longer, it vanished with the birth of our universe, which is the only miracle that ever happened. Everything that happened after that miracle, the very second the universe was born, is our world where our laws of physics make sense.

After defining the basic unity as a being that is absolutely different from us and is furthermore the cause of the birth of our entire universe, we can now give that being the name it deserves: "God" but we can not try to describe this God any further, because that would mean leaving our reality, projecting logics that only make sense in our world, into another world. The only thing we know is that the "basic unity" must have been killing itself, because it was the only thing existing before the universe and therefore it couldn't have been killed by anything else, because there wasn't anything that could have killed it. Therefore the universe, as we know it, was born through the suicide of God.

God decided that he can't bear his existence anymore (or maybe it was his last choice cuz nothing different could've been done except stagnation) and that he wishes to turn into Nothingness, Not-Being. But he was not able to reach that goal without thereby creating our world, because the path from his "Über-Sein" (metaphysical "Over-being") to Nothingness required a transition, which is being as we know it, our universe. This entire world is therefore nothing more than God's "body", that is in all its components rotting into nothingness now.

The Universal Law of the Weakening of Power

The course of the universe is therefore defined as a movement from the over-being (God) through the being (our universe) into nothingness. The world itself is the decay in the plurality, that means in egoistic individuals that are fighting each other. This path is predestined and it couldn't have been any other, any shorter or any longer than exactly how it is. The universal law of the weakening of the power (entropy) causes the world to decay in a large amount of unorganic and organic individuals that are all weakening the power of other beings and their environment and the same time getting weakened themself by the overall course of the universe. The purpose of every natural force, every form of matter and every form of life is exclusively to weaken the power sum of the universe by living the path through the state of being into nothingness. Every part of nature is desiring for absolute death, because that is the ultimate goal of every form of matter and life - to turn into nothing.

Teleology of Annihilation & "The Will to Die"

The universe is in a state of harmony, despite all the fighting and slaughtering that is going on in it. It is in harmony, because every part of it origins from the basic unity, the God that killed himself and therefore created the universe. Each individual once was a part of the basic unity, therefore it is exactly what it decided to be, when it was part of God. All the individual beings, no matter if organic or unorganic, are now representing Gods "Will to Die". Therefore, the will to die is the driving force of the universe. Contrary to Schopenhauer's idea of the "Will to Live" (= irrational blind incessant impulse without knowledge that drives instinctive behaviors, causing an endless insatiable striving in human existence), he therefore also argued in favor of this "Will to Die": The will, ignited by the knowledge that non-being is better than being, is the supreme principle of morality, for him.

In the unorganic kingdom we have gases, liquids and solid substances. The gas only has one striving: to seperate in all directions. If it could unimpededly exert this striving, it would become weaker and weaker. If it truly fulfilled its striving, it would be annihilated. Liquids only have one striving: It wants to flow apart, to an ideal point, that is outside of itself. The striving for an ideal point outside itself is obviously a striving for annihilation, nothingness. Every solid substance or body has only one striving: to an ideal point, which is outside of itself. On our earth this point would be the center of the planet. If it would reach this goal, it would be annihilated the moment it reached it and turn into nothingness. In the unorganic kingdom we have seen the will to die in its blunt form. Now we move to the organic kingdom, where things are getting a little bit tricky. A plant grows, procreates and dies. While in the unorganic kingdom "life" only meant a repression of the will to die by chemical processes, the plant obviously wants life, because it grows and procreates to turn its absolute death into a relative death, by spreading it's "idea" into the future. Therefore, what we see here for the first time, is the will to live. The plant also has the will to die, but it can't reach it in the straight way, therefore its life is a medium for the purpose to reach death. Animals are initially plants and all we said about plants also goes for them. But what seperates them from each other, is that the animal instinctively fears death. If it realizes any threat for its life it either flees or fights for its life. Obviously, what happened here is that the medium (life) is putting itself in front of the purpose (death). The animal is, just like the unorganic individuals, will to die. While plants developed the will to live as a medium for the purpose to reach the goal, which is death, the animals will to die is now completely masked by the will to live. On the surface the animal only wants life and fears death, but that doesn't change the fact that it will eventually die and therefore deep down it is also the will to die, which is the driving force of everything, because reality itself is nothing more than a rotting God. Humans are initially animals and all we said about animals also goes for them. But what separates humans from the all the other individuals that represent the will to die, is that this basic universal will not only gets completely masked like with the animals, but it truly sinks down into the deepest abyss of oblivion and the only thing that seems to be left as the driving force is the will to live. Humans compassionately love their life and even the slightest thought about death disturbs them. The medium completely covers the purpose, life is abnormally loved, death is abnormally hated.

Mankind, Civilization and the Ideal State

The movement of mankind as a whole isn't any other and can't be any other than the movement of the universe. It's the movement from the over-being through the being into the nothingness. Every action of a human, the most nobel just as the lowest, is egoistic. Because just like the devil can't see his fellow people being happy, the saint can't see them being unhappy or suffering. Therefore, the devil and the saint, both act for egoistic reasons and both contribute to the overall movement of mankid. This movements final goal is nothingness of course, but for mankind in special, it is the reaching of the ideal state. The ideal state would be the ultimate utopia, a socialistic paradise to which all efforts of humanity will finally lead. It will be a world without war, hunger and any sufferings beside the sufferings of birth, age and death. All sicknesses will be cured, and people will have lives of joy with just a very small amount of work, because work will almost completely be deported to machines. So let's take a closer look on the citizens of that ideal state. Are they happy? They would be, if they wouldn't suffer from horrible boredom and an everlasting emptiness in their lifes now. If they even manage to live such a pointless life until natural death, they will not be willing to force new people into this mess by procreating. They have no hope left, because they know that they already reached the ideal state. Therefore, they will come to the conclusion that human life has to end or maybe even that all life has to end, because they finally realized that there is nothing to accomplish for sentience and that it would be better if they never had existed. This will be the point where the movement of humanity (or even the movement of all life on earth) will be fulfilled and the universe would now have to move on without (human) life on earth, to reach its own final goal, which is exactly the same: Turning into nothingness.

Apologia of Suicide

The enlightened human being, equipped with the knowledge about the course of the universe and its movement into Nothingness, should now overcome all fear of death. Only who truly discarded that basic fear, created by the illusion of the will to live, which is just a mask of the true will of all beings - the will to die, is really free. What should contest an individual in that state of mind? Poverty? He has no fear of starvation. Enemies? They could in the worst case kill him, and death has nothing horrible anymore for him. Pain? If pain gets unbearable he gets rid of his body without hesitating. One can reach that state of enlightenment by always remembering that deep inside he wants death, because he is, like everything else, the result of a decision to die, which was the reason for the existence of our entire world. In fact, everyone was once part of the basic unity, therefore anything that happens now to an individual is the result of that very individuals decision that it made back in the basic unity. That means: That nothing in life can hit me that hasn't been chosen by myself before the world got created. Our will to die was created by the suicidal god who decided that not to be is better than to be. Therefore, if one can't take his existence any longer, he should throw it away and turn into nothingness, which is the movement of the entire world.

The View into the Void

The pessimistic philosophy will be for the coming period of history what the pessimistic religion of christianity was for the past. The sign of our flag is not the crucified saviour, but the death angel with huge, calm, mild eyes, carried by the dove of the redemption thought. Redemption of the individual idea one represents, can be reached by not passing the core of this idea to the future. In other words: by not procreating. Who doesn't live on in his progeny, will be absolutely redeemed from existence. And if this form of secure redemption isn't enough for an individual, it has always the possibility of resigning from its life by ending it. The course of the universe has now been proven as the movement from an over-being through a being into nothingness, and therefore it is secure, that redemption will come for everyone and everything. It's that a matter of time, and that timespan is exactly as long as it was decided to be by the basic unity. If an individual wants to phantasize about an Garden of Eden or whatever kind of paradise after death, we should let them, in the deep conviction that they simply can't see that the one and only true paradise is nothingness, which was chosen by the suicidal God as a better state than "somethingness".

Citation

The other side of life is neither a place of peace nor a place of torment; it is only nothingness.

The Philosophy of Redemption is the continuation of the teachings of Kant and Schopenhauer and affirmation of Buddhism and pure Christianity. Both philosophical systems are corrected and supplemented, and those religions are reconciled with science. It does not base its atheism upon any belief, but rather on philosophy and knowledge.

Everything which is was consequently in the basic pre-worldly unity, before which all of our mental faculties collapse; that is, we can form no image nor any likeness of it and therefore also no representation of the way and manner in how the immanent world of multiplicity existed in the basic unity. But, we gained one irrefutable certainty, namely that this world of multiplicity was once in a basic unity, beside which nothing else could exist. This is where the key lies for the solution to the problem we are dealing with.

Why and how the unity decomposed into multiplicity are questions for which physics has no answer. We can say only this: that whatever the decomposition may lead back to, it was the deed of a basic unity. When we consequently find on the immanent domain only individual wills and that the world is nothing but a collective unity of these individuals, then they are nevertheless not totally independent, since they were in a basic unity, and the world is the deed of this unity. Thus, there lies as it were, a reflex of the pre-worldly unity on this world of multiplicity; it encompasses, as it were, all single beings with an invisible, untearable bond, and this reflex, this bond, is the dynamic interconnection of the world. Every will affects all the others directly and indirectly, and all other wills affect it directly and indirectly, or all ideas are trapped in "continual reciprocity."

Whenever we consider an object in nature, be it a gas, a liquid, a stone, a plant, an animal, or a human, we will always find it in unsettled striving, in a restless inner motion. But motion was unknown to the basic unity. The opposite of motion is rest, of which we can form in no way any representation; we are not talking here about apparent external rest, which we certainly can very well represent to ourselves as the opposite of locomotion; rather, we are talking about absolute inner motionlessness. We must therefore assign the pre-worldly unity absolute rest.

If we delve into the dynamic interconnection of the universe on one side and the determined character of individuals on the other side, then we recognize that everything in the world happens with necessity. Whatever we may examine: a stone which our hand drops, the growing plants, the animal acting on basis of visualized motives and inner urge, humans, who have to act obediently according to a sufficient motive, they all stand under the iron law of necessity; in the world there is no free will.

Thus we are forced to the declaration that the basic unity was neither will, nor mind, nor a peculiar intertwinement of will and mind. Hereby we lose the last points of reference. In vain we tried to use our artistic, magnificent devices for the cognition of the outer world; senses, understanding, and reason: they all paralyze. Without avail we hold in us the found principles, will and mind, as a mirror before the mysterious invisible being on the other side of the gap, in hope that it will reveal itself to us, yet no image is cast back. But, now we have the right to give this being the well known name that always designates what no power of imagination, no flight of the boldest fantasy, no intently devout heart, no abstract thinking, however profound, no enraptured and transported spirit has ever attained: God.

Christ gave the individual his immortal right and based it on the belief in the movement of the world from life into death (end of the world), and he founded the atheistic religion of salvation. That pure Christianity is, at bottom, genuine atheism (i.e. denial of a with-the-world co-existing personal God, but affirmation of a pre-worldly perished deity whose breath permeates the world) and is monotheism on the surface only: this I will prove in this text.

Is more or less absurdity and faith not the case with every religion? Not all humans have the critical mind and seek the naked truth. Religion exists for two reasons: to control human behavior and to give every human a grip in the storm of life.

And the human, who has clearly and unmistakably recognized it, that all life is suffering, that it is, in whatever form it appears, essentially unhappy and painful - even when life is ideal and perfect - so that he, like the Christ Child in the arms of the Sistine Madonna, can only look with appalled eyes into the world, and then after considering the deep rest (the inexpressible felicity of the aesthetic contemplation) and in contrast to the waking state (the observation that happiness is found in the stateless sleep, whose elevation into eternity is absolute death), such a human must enlighten himself at the comparative advantage; he has no choice. The thought: to be reborn (i.e. to be dragged back by unhappy children, peacelessly and restlessly on the thorny and stone streets of existence) is for him the most horrible and despairing thought he can have; on the other side is the sweetest and most refreshing thought: to be able to break free from the long chain of life, where he had to go forward with always bleeding feet, pushed, tormented and tortured, desperately wishing for rest. And if he is on the right path, then with every step he gets less disturbed by sexual urges, and with every step his heart becomes lighter, until his inside enters the same joy, blissful serenity, and complete immobility as the true Christian saints. He feels himself in accordance with the movement of humanity from existence into nonexistence; from the torment of life into absolute death, he enters this movement of the whole gladly; he acts eminently ethically, and his reward is the undisturbed peace of heart, "the perfect calm of spirit," the peace that is higher than all reason. And, all of this can be accomplished without having to believe in a unity in, above or behind the world, without fear for a hell or hope of heaven after death, without mystical intellectual intuition, without inexplicable work of grace, without contradiction with nature and our own consciousness of ourselves; the only things we need to build that trust are merely an unbiased, pure, cold employment our reason, "man's highest power."

The knowledge that life is worthless is the flower of all wisdom. The worthlessness of life is the easiest truth, but at the same time it is the one that is the hardest to know, because it appears concealed by countless veils. We lie, as it were, on her; how could we find her?

Christ however taught love of neighbor and enemy and demanded the unconditional turning away from life: hate against one's own life. He demanded the nullification of the inner being of humans, which is the insatiable will to live, and he left nothing in man free. He rejected natural egoism entirely, or with other words, he demanded slow suicide. "Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life." (John 12:25) The reward for full resignation is heaven, i.e. peace of heart. Heaven is peace of mind, and it is certainly not a "city of peace" or a "new Jerusalem" lying on the other side of life.

The true follower of Christ goes through death to paradise; i.e. in absolute nothingness, he is free from himself and is completely released/redeemed from worldly heartache and the torment of existence. The child of the world cannot enter hell after death, for it is through death that he actually leaves hell.

The relation of the individual to nature, of human to God, cannot be revealed more profoundly and truer than is done in Christianity. It appears concealed, and to remove this concealment is the task of philosophy.

Whoever investigates the teachings of Christ without dogmatic prejudice finds only immanent material: peace of heart and heartache, single wills and dynamic interconnection of the world, single movement, and world movement. Heaven and hell, soul, Satan and God, original sin, providence and grace, Father, Son and Holy Spirit: they are all dogmatic covers for knowable truths, but these truths were in the time of Christ not knowable and therefore must be believed and appear in such covers so that they would be effective.

If one compares the teaching of Christ, the teaching of Buddha, and the by-me-refined Schopenhauerian teaching, then with each, one will find that they in essence show the greatest possible conformity; for, self-will, karma, and individual will to live are one and the same thing. All three systems furthermore teach that life is essentially an unhappy one and that one can and should free oneself through knowledge. Ultimately, the kingdom of heaven after death, nirvana, and absolute nothingness are one and the same.

What did Buddha find when he looked in himself objectively? He found upádaná, (cleaving to existence, cleaving to existing objects), i.e. desire, hunger, thirst for existence and manner of existing, or simply: will to live.

We had not made three steps in the esoteric part of Buddha's teaching and already we found the complete fundament of the Schopenhauerian philosophy: the unconscious will to live. One may rightly assume that Schopenhauer's mind has most energetically been fertilized by the Buddhist scriptures; the ancient wisdom of India sank after almost three and a half millennia on the descendent of a migrated son of the miraculous country.

The grand principles of Buddhism would be complete without the existence of any other orders of being beside those that inhabit our earth and are perceptible to the senses, and it would be better to suppose that Buddha believed in neither angel nor demon than to imagine the accounts of the déwas and other supernatural beings we meet in the Buddhist literature in its first promulgation. There is greater reason to believe that this class of legends has been grafted upon Buddhism from foreign sources. It is very probably that his disciples, in deference to common prejudice, invented these beings. We have a similar process in the hagiology of all the ancient churches of Christendom and in all the traditions of the Jews and Muslims, which came not from the founders of the systems, but from the perverted imaginations of their followers in the days after.

The principle proposition of Buddhism, "I, Buddha, am God" is a proposition that is irrefutable. Christ also taught it with other words (I and the Father are one). I hold Christianity, which is based on the reality of the outer world, to be the "absolute truth" in the cloak of dogmas and will justify my opinion again in a new way in the essay "The Dogma of the Christian Trinity." Despite this, it is my view – and he who has absorbed the essay lying before him clearly in his mind will concur with me – that the esoteric part of Buddhism, which denies the reality of the outer world, is also the "absolute truth." This seems to contradict itself, since there can be only one "absolute truth." The contradiction is however only a seeming one, because the "absolute truth" is merely this: that it is about the transition of God from existence into non-existence. Christianity as well as Buddhism teach this and stand thereby in the center of the truth.

I repeat here with the greatest determination that it will always be uncertain which branch of the truth is the correct one: the one in the esoteric part of the Buddhist teaching or the one which lies in esoteric Christianity. I remind that the essence of both teachings is the same; it is the "absolute truth," which can be one only; but it is questionable and will always be questionable whether God has shattered into a world of multiplicity as Christ taught or if God is always incarnated in a single individual only, as Buddha taught. Fortunately, this is a side-matter, because it is really the same; whether God lies in a real world of multiplicity or in a single being: his salvation is the main issue, and this is taught identically by Buddha and Christ; likewise, the path they determined that leads to salvation is identical.

When I am unconscious I could not care less whether I lie in a palace or a horse stall.

The great promise of Buddhism, the most important reward for the virtuous, is nirvana, nothingness, and complete annihilation.

Whoever possesses a vivid phantasy and has had for just one moment, a clear and objective look at the world: he will suffer forever under the reality of the world.

Buddha destroyed the chain of purposeful struggle, and for that he gained the great reward: carelessness about the needs of the body.

How often the beautiful words of Christ get disparaged:

"Do not worry about your life, what you will eat or drink, about your body, or what you will wear. Is not life more than food and the body more than clothes?"

"Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly father feeds them. Are you not much more valuable than they?"

"Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own."

If someone expresses his mocking doubt in the most kind manner, then he says: "yes, in the time of the savior and in the east these words still had sense, but today, in the current battle for existence, they are meaningless," and yet while he says that he consumes an oyster and wets it with sparkling wine. I however say: never a frugal man has starved nor will a frugal man starve, even if the social circumstances will become even more grim than they are today. The words of the savior sprouted from a beneficial discipline and were the pure outflow from the fruit of such a flesh: from the sweetest carelessness.

Man wants life no matter what. He wants it consciously due to an unconscious drive. Secondly, he wants life in a specific form. If we ignore the wise (the holy Indian Brahmins, Buddhists, Christians and wise philosophers such as Spinoza), then everyone hopes that divine breath will carry them like the wings of a butterfly from flower to flower. This is the normal trust in the goodness of God. However, since the experience of even the stupidest learns, the divine breath is not only a soft zephyr, but can also be a cold icy wind of the north or a frightening storm that may annihilate flower and butterfly; therefore, besides trust, fear of God also appears. God-fear is fear for death; God-trust is contempt for death.

He who has overcome the fear of death, he and only he can generate the delightful, most aromatic flower in his soul: unassailability, immovability, and unconditional trust, because what in the world could move such a man in any way? Need? He knows no fear of starvation. Enemies? At most they could kill him, and death cannot frighten him. Bodily pain? If it becomes unbearable, then he - "the foreigner on Earth" - throws his body away.

As religion gives the individual the marvelous trust, it gives it in the cloak of pretty delusion. It lures the human with a sweet image, which awakens in him the passionate desire, and with the embrace of the marvelous illusion it crushes the fear of death away from his breast. He has contempt for the earthly life to maintain a more beautiful heavenly life.

Nature can fully be fathomed; only the origin of the world is a miracle and an unfathomable mystery.

The origin of the world is explicable as a metaphor, namely when we purposely attribute the worldly principles will and mind as regulative (not constitutive) principles to the pre-worldly deity. With that, in my conviction, humans' speculative desire has come to the end of its path, since I dare state about the being of the pre-worldly deity, no human mind can give account. On the other hand, the by-me-as-an-image mirrored origin of the divine decision to embody itself in a world of multiplicity, in order to free itself from existence, should be satisfying enough for all reasonable ones.

What has now followed from my metaphysics is precisely a scientific foundation, i.e. knowledge (not faith), on which the unshakable God-trust, the absolute contempt for death - yes love for death - can be built.

Namely I showed first of all, that everything in the world is unconscious will to death. This will to death is, in humans, fully and completely concealed by will to live, since life is the method for death, which presents itself clearly for even the stupidest ones; we continually die; our life is a slow death struggle; and every day death gains, against every human, more might, until it extinguishes of everyone the light of life.

The rogue wants life as a delectable method to die; the wise wants death directly.

One only has to make clear to oneself, that we, in the inner core of our being, want death; i.e. one has to strip off the cloak of our being, and at once the conscious love of death is there, i.e. complete unassailability in life or the most blissful and delightful God-trust.

If I have made the case completely plain and clear and if my heart has passionately seized the thought of salvation, then I must accept all events of life with a smiling visage and face all possible incidents with absolute rest and serenity.

Philosopher, c'est apprendre à mourir (philosophizing, that's learning to die); that is wisdom's last conclusion.

With right, the greatest fame of the savior is that he has conquered the horrors of hell and the terrors of death, i.e. the suffering of life and death.

This is why I see my philosophy, which is nothing else than the purified philosophy of the genius Schopenhauer, as a motive which will lead to the same internalization, absorption, and concentration in humans of our present time of history as the motive of the savior brought forth in the first centuries after his death.

Let however no one believe that this night relies upon harsh beatings by fate: on sicknesses, hunger, broken existence, fatalities of loved ones, or difficult worries about existence. Man's doubts, as well as the wasteland of the heart, are what shake him the most. Not a single enlightened one has been spared the thorns. Before he became enlightened, he looked into his eroding storming breast or in his desolate heart, and he saw only coldness, stiffness, and wasteland; there was no hint of enthusiasm to be found and no sparkling splatter in the treasures of trees on whose branches sing joyful birds.

Schopenhauer's philosophy can be seen as the bridge that lifts the people from faith to philosophy. It is therefore a deed not only in the history of philosophy, but in the history of mankind. The building blocks for this bridge are taken from his ethics, and the sum is called "individual salvation through knowledge." Hereby the will of the common man is given a sufficient motive and object which he can seize in such love like the Buddhist seizes the blissful knowledge: that he will experience no rebirth, the Mohammedan the hope for the joys of paradise, the faithful Christian the promise of the Kingdom of Heaven.

The teaching of the denial of the individual will to live is the first philosophical truth and also the only one that will be able, like religious teachings, to move and ignite the masses.

The riddle of life is extraordinarily simple. Nevertheless, the highest intellectual cultivation and the greatest experience is needed to solve it. Therefore, I call for education and equal education for one and all!

The two very aromatic blossoms of Christianity are the concepts "alienness on earth" and "religious homesickness." Whoever starts to see and feel himself as a guest on earth has entered the path of salvation, and this immediately becomes the payoff for his wisdom; from now on he sits until death in the world, like a spectator in theatre.

I must repeat it one more time: the deterministic, inevitable end or movement of the entire world history (i.e. all battles, religious systems, inventions, discoveries, revolutions, sects, parties etc.) is: bringing to the masses what some have possessed since the beginning of culture. That end is not to rear a race of angels, which will then exist forever, but salvation from existence. The realization of the boldest ideals of the socialists can merely bring for everyone a state of comfort in which some have lived since the beginning. And, what did these people do when they achieved this state? They turned themselves away from life, as there was nothing else they could possibly do.

Blessed are those who can say, "I feel that my life is in accordance with the movement of the universe." Or, to say it another way, "I feel that my will has flown into the divine will." It is wisdom's last conclusion and the completion of all morality.

The indifference of all those who have studied history and politics and renounced the world is grounded in the fact that further development of humanity can bring these people nothing which they already possess.

In life there is no freedom. Before the world there was only freedom.

(in this context, "salvation" and "redemption" mean the same thing, I suppose)

Memes

See also

• Cope or rope
• Visit Gandy (PSL phrase)