Friedrich Nietzsche developed his philosophy during the late 19th century. He owed the awakening of his philosophical interest to reading Arthur Schopenhauer's Die Welt als Wille und Vorstellung (The World as Will and Representation, 1819, revised 1844) and admitted that Schopenhauer was one of the few thinkers that he respected, dedicating to him his essay Schopenhauer als Erzieher (Schopenhauer as Educator), published in 1874 as one of his Untimely Meditations.

Since the dawn of the 20th century, the philosophy of Nietzsche has had great intellectual and political influence around the world. Nietzsche applied himself to such topics as morality, religion, epistemology, psychology, ontology, and social criticism. Because of Nietzsche's evocative style and his often outrageous claims, his philosophy generates passionate reactions running from love to disgust. Nietzsche noted in his autobiographical Ecce Homo that his philosophy developed over time, so interpreters have found it difficult to relate concepts central to one work to those central to another, for example, the thought of the eternal recurrence features heavily in Also sprach Zarathustra (Thus Spoke Zarathustra), but is almost entirely absent from his next book, Beyond Good and Evil. Added to this challenge is the fact that Nietzsche did not seem concerned to develop his thought into a system, even going so far as to disparage the attempt in Beyond Good and Evil.

Common themes in his thought can, however, be identified and discussed. His earliest work emphasized the opposition of Apollonian and Dionysian impulses in art, and the figure of Dionysus continued to play a role in his subsequent thought. Other major currents include the will to power, the claim that God is dead, the distinction between master and slave moralities, and radical perspectivism. Other concepts appear rarely, or are confined to one or two major works, yet are considered centerpieces of Nietzschean philosophy, such as the bermensch and the thought of eternal recurrence. His later works involved a sustained attack on Christianity and Christian morality, and he seemed to be working toward what he called the transvaluation of all values (Umwertung aller Werte). While Nietzsche is often associated in the public mind with fatalism and nihilism, Nietzsche himself viewed his project as the attempt to overcome the pessimism of Arthur Schopenhauer.

Nietzsche saw nihilism as the outcome of repeated frustrations in the search for meaning. He diagnosed nihilism as a latent presence within the very foundations of European culture, and saw it as a necessary and approaching destiny. The religious worldview had already suffered a number of challenges from contrary perspectives grounded in philosophical skepticism, and in modern science's evolutionary and heliocentric theory.[citation needed] Nietzsche saw this intellectual condition as a new challenge to European culture, which had extended itself beyond a sort of point-of-no-return. Nietzsche conceptualizes this with the famous statement "God is dead", which first appeared in his work in section 108 of The Gay Science, again in section 125 with the parable of "The Madman", and even more famously in Thus Spoke Zarathustra. The statement, typically placed in quotation marks,[1] accentuated the crisis that Nietzsche argued that Western culture must face and transcend in the wake of the irreparable dissolution of its traditional foundations, moored largely in classical Greek philosophy and Christianity.[2] In aphorisms 55 and 56 of Beyond Good and Evil, Nietzsche talks about the ladder of religious cruelty that suggests how Nihilism emerged from the intellectual conscience of Christianity. Nihilism is sacrificing the meaning "God" brings into our lives, for "matter and motion", physics, "objective truth." In aphorism 56, he explains how to emerge from the utter meaninglessness of life by reaffirming it through the Nietzsche's ideal of Eternal Return.

In The Antichrist, Nietzsche fights against the way in which Christianity has become an ideology set forth by institutions like churches, and how churches have failed to represent the life of Jesus. Nietzsche finds it important to distinguish between the religion of Christianity and the person of Jesus. Nietzsche attacked the Christian religion, as represented by churches and institutions, for what he called its "transvaluation" of healthy instinctive values. Transvaluation consists of the process by which one can view the meaning of a concept or ideology from a "higher" context. Nietzsche went beyond agnostic and atheistic thinkers of the Enlightenment, who simply regarded Christianity as untrue. He claimed that the Apostle Paul may have deliberately propagated Christianity as a subversive religion (a "psychological warfare weapon") within the Roman Empire as a form of covert revenge for the Roman destruction of Jerusalem and of the Second Temple in 70 AD during the Jewish War of 66-73 AD. Nietzsche contrasts the Christians with Jesus, whom he regarded as a unique individual, and argues he established his own moral evaluations. As such, Jesus represents a kind of step towards his ideation of the bermensch. Ultimately, however, Nietzsche claims that, unlike the bermensch, who embraces life, Jesus denied reality in favor of his "kingdom of God". Jesus's refusal to defend himself, and subsequent death, logically followed from this total disengagement. Nietzsche goes further to analyze the history of Christianity, finding it has progressively distorted the teachings of Jesus more and more. He criticizes the early Christians for turning Jesus into a martyr and Jesus's life into the story of the redemption of mankind in order to dominate the masses, and finds the Apostles cowardly, vulgar, and resentful. He argues that successive generations further misunderstood the life of Jesus as the influence of Christianity grew. Nietzsche also criticized Christianity for demonizing flourishing in life, and glorifying living an apathetic life. By the 19th century, Nietzsche concludes, Christianity had become so worldly as to parody itselfa total inversion of a world view which was, in the beginning, nihilistic, thus implying the "death of God".

Nietzsche argued that two types of morality existed: a master morality that springs actively from the "noble man", and a slave morality that develops reactively within the weak man. These two moralities do not present simple inversions of one another. They form two different value systems: master morality fits actions into a scale of 'good' or 'bad' consequences, whereas slave morality fits actions into a scale of "good" or "evil" intentions. Notably he disdained both, though the first clearly less than the second.

Since Martin Heidegger at least, the concepts of the will to power (Wille zur Macht), of bermensch and of the thought of Eternal Recurrence have been inextricably linked. According to Heidegger's interpretation, one can not be thought without the others. During Nazi Germany, Alfred Baeumler attempted to separate the concepts, claiming that the Eternal Recurrence was only an "existential experience" that, if taken seriously, would endanger the possibility of a "will to power"deliberately misinterpreted, by the Nazis, as a "will for domination".[3] Baeumler attempted to interpret the "will to power" along Social Darwinist lines, an interpretation refuted by Heidegger in his 1930s courses on Nietzsche.

The term Wille zur Macht first appeared in the posthumous fragment 23 [63] of 1876-1877.[citation needed] Heidegger's reading has become predominant among commentators, although some have criticized it: Mazzino Montinari by declaring that it was forging the figure of a "macroscopical Nietzsche", alien to all of his nuances.[4]

"Will to power" (Wille zur Macht) is the name of a concept created by Nietzsche; the title of a projected book which he finally decided not to write; and the title of a book compiled from his notebooks and published posthumously and under suspicious circumstances by his sister and Peter Gast.

The work consists of four separate books, entitled "European Nihilism", "Critique of the Highest Values Hitherto", "Principles of a New Evaluation", and "Discipline and Breeding". Within these books there are some 1067 small sections, usually less than a page, and sometimes just a key phrasesuch as his opening comments in the 1st section of the preface: "Of what is great one must either be silent or speak with greatness. With greatnessthat means cynically and with innocence."[5]

Despite Elisabeth Frster-Nietzsche's falsifications (highlighted in 1937 by Georges Bataille[3] and proved in the 1960s by the complete edition of Nietzsche's posthumous fragments by Mazzino Montinari and Giorgio Colli), his notes, even in the form given by his sister, remain a key insight into the philosophy of Nietzsche, and his unfinished transvaluation of all values. An English edition of Montinari & Colli's work is forthcoming (it has existed for decades in Italian, German and French).

Throughout his works, Nietzsche writes about possible great human beings or "higher types" who serve as an example of people who would follow his philosophical ideals. These ideal human beings Nietzsche calls by terms such as "the philosopher of the future", "the free spirit", "the tragic artist" and "the bermensch". They are often described by Nietzsche as being highly creative, courageous, powerful and extremely rare individuals. He compares such individuals with certain historical figures which have been very rare and often have been considered geniuses, such as Napoleon, Goethe and Beethoven. His main example of a genius exemplary culture is Archaic Greece.

In Thus Spoke Zarathustra, Nietzsche posits the bermensch(helpinfo) (often translated as "overman" or "superman") as a goal that humanity can set for itself. While interpretations of Nietzsche's overman vary wildly, here are a few of his quotes from Thus Spoke Zarathustra:[citation needed]

I teach you the bermensch. Man is something that shall be overcome. What have you done to overcome him? [...] All beings so far have created something beyond themselves; and do you want to be the ebb of this great flood, and even go back to the beasts rather than overcome man? What is ape to man? A laughingstock or painful embarrassment. And man shall be that to bermensch: a laughingstock or painful embarrassment. You have made your way from worm to man, and much in you is still worm. Once you were apes, and even now, too, man is more ape than any ape...The bermensch is the meaning of the earth. Let your will say: the bermensch shall be the meaning of the earth... Man is a rope, tied between beast and bermenscha rope over an abyss...what is great in man is that he is a bridge and not an end...

Nietzsche may have encountered the idea of the Eternal Recurrence in the works of Heinrich Heine, who speculated that one day a person would be born with the same thought-processes as himself, and that the same applied to every other individual. Nietzsche expanded on this thought to form his theory, which he put forth in The Gay Science and developed in Thus Spoke Zarathustra. Schopenhauer directly influenced this theory.[6] Schopenhauer postulated that a person who unconditionally affirms life would do so even if everything that has happened were to happen again repeatedly.[citation needed]

Nietzsche's view on eternal return is similar to that of Hume: "the idea that an eternal recurrence of blind, meaningless variationchaotic, pointless shuffling of matter and lawwould inevitably spew up worlds whose evolution through time would yield the apparently meaningful stories of our lives. This idea of eternal recurrence became a cornerstone of his nihilism, and thus part of the foundation of what became existentialism."[7] Nietzsche was so impressed by this idea, that he at first thought he had discovered a new scientific proof of the greatest importance, referring to it as the "most scientific of hypotheses". He gradually backed-off of this view, and in later works referred to it as a thought-experiment. "Nietzsche viewed his argument for eternal recurrence as a proof of the absurdity or meaninglessness of life, a proof that no meaning was given to the universe from on high."[8]

What if a demon were to creep after you one day or night, in your loneliest loneness, and say: "This life which you live and have lived, must be lived again by you, and innumerable times more. And mere will be nothing new in it, but every pain and every joy and every thought and every sigheverything unspeakably small and great in your lifemust come again to you, and in the same sequence and series. . . . The eternal hourglass will again and again be turnedand you with it, dust of dust!" Would you not throw yourself down and curse the demon who spoke to you thus? Or have you once experienced a tremendous moment, in which you would answer him: "Thou art a god, and never have I heard anything more divine!" [The Gay Science (1882), p. 341 (passage translated in Danto 1965, p. 210).]

Nietzsche's work addresses ethics from several perspectives: meta-ethics, normative ethics, and descriptive ethics.

In the field of meta-ethics, one can perhaps most accurately classify Nietzsche as a moral skeptic; meaning that he claims that all ethical statements are false, because any kind of correspondence between ethical statements and "moral facts" remains illusory. (This forms part of a more general claim that no universally true fact exists, roughly because none of them more than "appear" to correspond to reality). Instead, ethical statements (like all statements) remain mere "interpretations." However, Nietzsche does not claim that all interpretations are equivalent, since some testify for "noble" character while others are the symptom of a "decadent" life-form.

Sometimes Nietzsche may seem to have very definite opinions on what he regards as moral or as immoral. Note, however, that one can explain Nietzsche's moral opinions without attributing to him the claim of their truth. For Nietzsche, after all, we needn't disregard a statement merely because it expresses something false. On the contrary, he depicts falsehood as essential for "life". Interestingly enough, he mentions a "dishonest lie", (discussing Wagner in The Case of Wagner) as opposed to an "honest" one, recommending further to consult Plato with regard to the latter, which should give some idea of the layers of paradox in his work.

In the juncture between normative ethics and descriptive ethics, Nietzsche distinguishes between "master morality" and "slave morality". Although he recognizes that not everyone holds either scheme in a clearly delineated fashion without some syncretism, he presents them in contrast to one another. Some of the contrasts in master vs. slave morality include:

Nietzsche elaborated these ideas in his book On the Genealogy of Morality, in which he also introduced the key concept of ressentiment as the basis for the slave morality. Nietzsche's primarily negative assessment of the ethical and moralistic teachings of Christianity followed from his earlier considerations of the questions of God and morality in the works The Gay Science and Thus Spoke Zarathustra. These considerations led Nietzsche to the idea of eternal recurrence. Nietzsche primarily meant that, for all practical purposes, his contemporaries lived as if God were dead, though they had not yet recognized it. Nietzsche believed this "death" had already started to undermine the foundations of morality and would lead to moral relativism and moral nihilism. As a response to the dangers of these trends he believed in re-evaluating the foundations of morality to better understand the origins and motives underlying them, so that individuals might decide for themselves whether to regard a moral value as born of an outdated or misguided cultural imposition or as something they wish to hold true.

While a political tone may be discerned in Nietzsche's writings, his work does not in any sense propose or outline a "political project." The man who stated that "The will to a system is a lack of integrity" was consistent in never devising or advocating a specific system of governance, enquiry, or ethics just as, being an advocate of individual struggle and self-realization, he never concerned himself with mass movements or with the organization of groups and political parties although there are parts of his works where he considers an enigmatic "greater politics", and others where he thinks the problem of community.[9]

In this sense, some have read Nietzsche as an anti-political thinker. Walter Kaufmann put forward the view that the powerful individualism expressed in his writings would be disastrous if introduced to the public realm of politics. Georges Bataille argued in 1937, in the Acphale review, that Nietzsche's thoughts were too free to be instrumentalized by any political movement. In "Nietzsche and Fascists," he argued against such instrumentalization, by the left or the right, declaring that Nietzsche's aim was to by-pass the short timespan of modern politics, and its inherent lies and simplifications, for a greater historical timespan.[3]

Later writers, led by the French intellectual Left, have proposed ways of using Nietzschean theory in what has become known as the "politics of difference" particularly in formulating theories of political resistance and sexual and moral difference. Owing largely to the writings of Kaufmann and others, the spectre of Nazism has now been almost entirely exorcised from his writings.

Nietzsche often referred to the common people who participated in mass movements and shared a common mass psychology as "the rabble", or "the herd". He allegedly valued individualism above all else, although this has been considered by many philosophers to be an oversimplification, as Nietzsche criticized the concept of the subject and of atomism (that is, the existence of an atomic subject at the foundation of everything, found for example in social contract theories). He considered the individual subject as a complex of instincts and wills-to-power, just as any other organization. Beginning in the 1890s some scholars have attempted to link his philosophy with Max Stirner's radical individualism of The Ego and Its Own (1844). The question remained pendant. Recently there was unearthed further, still circumstantial, evidence clarifying the relationship between Friedrich Nietzsche and Max Stirner.[10] In any case, few philosophers really consider Nietzsche an "individualist" thinker. He is best characterized as a thinker of "hierarchy", although the precise nature of this hierarchy does not cover the current social order (the "establishment") and is related to his thought of the Will to Power. Against the strictly "egoist" perspective adopted by Stirner, Nietzsche concerned himself with the "problem of the civilization" and the necessity to give humanity a goal and a direction to its history, making him, in this sense, a very political thinker.[11][12]

Furthermore, in the context of his criticism of morality and Christianity, expressed, among others works, in On the Genealogy of Morals and in The Antichrist, Nietzsche often criticized humanitarian feelings, detesting how pity and altruism were ways for the "weak" to take power over the "strong". However, he qualified his critique of Christianism as a "particular case" of his criticisms of free will.[13] Along with the rejection of teleology, this critique of free will is one of the common points he shared with Spinoza, whom he qualified as a "precursor".[14] To the "ethics of compassion" (Mitleid, "shared suffering") exposed by Schopenhauer,[15] Nietzsche opposed an "ethics of friendship" or of "shared joy" (Mitfreude).[16]

While he had a dislike of the state in general, which he called a "cold monster" in Thus Spoke Zarathustra, Nietzsche also spoke negatively of anarchists and socialism, and made it clear that only certain individuals could attempt to break away from the herd mentality. This theme is common throughout Thus Spoke Zarathustra.

Although Nietzsche has famously been misrepresented as a predecessor to Nazism, he criticized anti-Semitism, pan-Germanism and, to a lesser extent, nationalism.[18] Thus, he broke with his editor in 1886 because of his opposition to his editor's anti-Semitic stances, and his rupture with Richard Wagner, expressed in The Case of Wagner and Nietzsche Contra Wagner, both of which he wrote in 1888, had much to do with Wagner's endorsement of pan-Germanism and anti-Semitism and also of his rallying to Christianity. In a March 29, 1887 letter to Theodor Fritsch, Nietzsche mocked anti-Semites, Fritsch, Eugen Dhring, Wagner, Ebrard, Wahrmund, and the leading advocate of pan-Germanism, Paul de Lagarde, who would become, along with Wagner and Houston Chamberlain, the main official influences of Nazism.[3] This 1887 letter to Fritsch ended by: "-- And finally, how do you think I feel when the name Zarathustra is mouthed by anti-Semites? ..."[19]

Section VIII of Beyond Good and Evil, titled "Peoples and Fatherlands", criticized pan-Germanism and patriotism, advocating instead the unification of Europe (256, etc.). In Ecce Homo (1888), Nietzsche criticized the "German nation" and its "will to power (to Empire, to Reich)," thus underscoring an easy misinterpretation of the Wille zur Macht, the conception of Germans as a "race," and the "anti-Semitic way of writing history," or of making "history conform to the German Empire," and stigmatized "nationalism, this national neurosis from which Europe is sick," this "small politics."[20]

Nietzsche heavily criticized his sister and her husband, Bernhard Frster, speaking harshly against the "anti-Semitic canaille:"

I've seen proof, black on white, that Herr Dr. Frster has not yet severed his connection with the anti-Semitic movement...Since then I've had difficulty coming up with any of the tenderness and protectiveness I've so long felt toward you. The separation between us is thereby decided in really the most absurd way. Have you grasped nothing of the reason why I am in the world?...Now it has gone so far that I have to defend myself hand and foot against people who confuse me with these anti-Semitic canaille; after my own sister, my former sister, and after Widemann more recently have given the impetus to this most dire of all confusions. After I read the name Zarathustra in the anti-Semitic Correspondence my forbearance came to an end. I am now in a position of emergency defense against your spouse's Party. These accursed anti-Semite deformities shall not sully my ideal!!

Draft for a letter to his sister Elisabeth Frster-Nietzsche (December 1887)

Georges Bataille was one of the first to denounce the deliberate misinterpretation of Nietzsche carried out by Nazis, among them Alfred Baeumler. In January 1937 he dedicated an issue of Acphale, titled "Reparations to Nietzsche," to the theme "Nietzsche and the Fascists.[3]" There, he called Elisabeth Frster-Nietzsche "Elisabeth Judas-Frster," recalling Nietzsche's declaration: "To never frequent anyone who is involved in this bare-faced fraud concerning races."[3]

Nietzsche titled aphorism 377 in the fifth book of The Gay Science (published in 1887) "We who are homeless" (Wir Heimatlosen),[21] in which he criticized pan-Germanism and patriotism and called himself a "good European". In the second part of this aphorism, which according to Bataille contained the most important parts of Nietzsche's political thought, the thinker of the Eternal Return stated:

No, we do not love humanity; but on the other hand we are not nearly "German" enough, in the sense in which the word "German" is constantly being used nowadays, to advocate nationalism and race hatred and to be able to take pleasure in the national scabies of the heart and blood poisoning that now leads the nations of Europe to delimit and barricade themselves against each other as if it were a matter of quarantine. For that we are too open-minded, too malicious, too spoiled, also too well-informed, too "traveled": we far prefer to live on mountains, apart, "untimely," in past or future centuries, merely in order to keep ourselves from experiencing the silent rage to which we know we should be condemned as eyewitnesses of politics that are desolating the German spirit by making it vain and that is, moreover, petty politics:to keep its own creation from immediately falling apart again, is it not finding it necessary to plant it between two deadly hatreds? must it not desire the eternalization of the European system of a lot of petty states? ... We who are homeless are too manifold and mixed racially and in our descent, being "modern men," and consequently do not feel tempted to participate in the mendacious racial self-admiration and racial indecency that parades in Germany today as a sign of a German way of thinking and that is doubly false and obscene among the people of the "historical sense." We are, in one wordand let this be our word of honor! good Europeans, the heirs of Europe, the rich, oversupplied, but also overly obligated heirs of thousands of years of European spirit: as such, we have also outgrown Christianity and are averse to it, and precisely because we have grown out of it, because our ancestors were Christians who in their Christianity were uncompromisingly upright; for their faith they willingly sacrificed possessions and position, blood and fatherland. Wedo the same. For what? For our unbelief? For every kind of unbelief? No, you know better than that, my friends! The hidden Yes in you is stronger than all Nos and Maybes that afflict you and your age like a disease; and when you have to embark on the sea, you emigrants, you, too, are compelled to this by a faith! ...[22]

Nietzsche's views on women have served as a magnet for controversy, beginning during his life and continuing to the present. He frequently made remarks in his writing that some view as misogynistic. He claimed in Twilight of the Idols (1888) "Women are considered profound. Why? Because we never fathom their depths. But women aren't even shallow."[23]

Nietzsche knew little of the 19th-century philosopher Sren Kierkegaard.[24][25]Georg Brandes, a Danish philosopher, wrote to Nietzsche in 1888 asking him to study the works of Kierkegaard, to which Nietzsche replied that he would.[26][nb 1]

Recent research, however, suggests that Nietzsche was exposed to the works of Kierkegaard through secondary literature. Aside from Brandes, Nietzsche owned and read a copy of Hans Lassen Martensens Christliche Ethik (1873) in which Martensen extensively quoted and wrote about Kierkegaards individualism in ethics and religion. Nietzsche also read Harald Hffdings Psychologie in Umrissen auf Grundlage der Erfahrung (ed. 1887) which expounded and critiqued Kierkegaards psychology. Thomas Brobjer believes one of the works Nietzsche wrote about Kierkegaard is in Morgenrthe, which was partly written in response to Martensen's work. In one of the passages, Nietzsche wrote: Those moralists, on the other hand, who, following in the footsteps of Socrates, offer the individual a morality of self-control and temperance as a means to his own advantage, as his personal key to happiness, are the exceptions. Brobjer believes Kierkegaard is one of "those moralists".[27]

The first philosophical study comparing Kierkegaard and Nietzsche was published even before Nietzsche's death.[28] More than 60 articles and 15 full-length studies have been published devoted entirely in comparing these two thinkers.[28]

According to Santayana, Nietzsche considered his philosophy to be a correction of Schopenhauers philosophy. In his Egotism in German Philosophy,[29] Santayana listed Nietzsches antithetical reactions to Schopenhauer:

The will to live would become the will to dominate; pessimism founded on reflection would become optimism founded on courage; the suspense of the will in contemplation would yield to a more biological account of intelligence and taste; finally in the place of pity and asceticism (Schopenhauer s two principles of morals) Nietzsche would set up the duty of asserting the will at all costs and being cruelly but beautifully strong.

These points of difference from Schopenhauer cover the whole philosophy of Nietzsche.

These emendations show how Schopenhauers philosophy was not a mere initial stimulus for Nietzsche, but formed the basis for much of Nietzsches thinking.

Perhaps Nietzsche's greatest philosophical legacy lies in his 20th century interpreters, among them Pierre Klossowski, Martin Heidegger, Georges Bataille, Leo Strauss, Alexandre Kojve, Michel Foucault, Gilles Deleuze (and Flix Guattari), Jacques Derrida and Albert Camus. Foucault's later writings, for example, adopt Nietzsche's genealogical method to develop anti-foundationalist theories of power that divide and fragment rather than unite politics (as evinced in the liberal tradition of political theory). The systematic institutionalisation of criminal delinquency, sexual identity and practice, and the mentally ill (to name but a few) are examples used to demonstrate how knowledge or truth is inseparable from the institutions that formulate notions of legitimacy from 'immoralities' such as homosexuality and the like (captured in the famous power-knowledge equation). Deleuze, arguably the foremost of Nietzsche's interpreters, used the much-maligned 'will to power' thesis in tandem with Marxian notions of commodity surplus and Freudian ideas of desire to articulate concepts such the rhizome and other 'outsides' to state power as traditionally conceived.

Certain recent Nietzschean interpretations have emphasized the more untimely and politically controversial aspects of Nietzsche's philosophy. Nietzschean commentator Keith Ansell Pearson has pointed out the absurd hypocrisy of modern egalitarian liberals, socialists, feminists and anarchists claiming Nietzsche as a herald of their own left-wing politics: "The values Nietzsche wishes to subject to a revaluation are largely altruistic and egalitarian values such as pity, self-sacrifice, and equal rights. For Nietzsche, modern politics rests largely on a secular inheritance of Christian values (he interprets the socialist doctrine of equality in terms of a secularization of the Christian belief in the equality of all souls before God" (On the Genealogy of Morality, Ansell-Pearson and Diethe, eds., Cambridge University Press, 1994, p.9). Works such as Bruce Detwiler's Nietzsche and the Politics of Aristocratic Radicalism (University of Chicago Press, 1990), Fredrick Appel's Nietzsche Contra Democracy (Cornell University Press, 1998), and Domenico Losurdo's Nietzsche, il ribelle aristocratico (Turin: Bollati Boringhieri, 2002) challenge the prevalent liberal interpretive consensus on Nietzsche and assert that Nietzsche's elitism was not merely an aesthetic pose but an ideological attack on the widely held belief in equal rights of the modern West, locating Nietzsche in the conservative-revolutionary tradition.

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Philosophy of Friedrich Nietzsche - Wikipedia

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The challenge begins with how to pronounce his name. The first bit should sound like Knee, the second like cher: Knee cher.Friedrich Nietzsche was born in 1844 in a quiet village in the eastern part of Germany, where for generations his forefathers had been pastors. He did exceptionally well at school and university; and so excelled at ancient Greek (a very prestigious subject, at the time) that he was made a professor at the University of Basel when still only in his mid-twenties

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PHILOSOPHY - Nietzsche - YouTube

Friedrich Nietzsche is one of the most misinterpreted philosophers the world has ever seen.

His incomparable, fierce literary style and tenacious will to question allorthodox beliefs and institutionshave captivated and perplexed readers for over a century.

I hesitate to share a list of quotations from his work, knowing full well that without the proper context, it is easy to misapprehend the full meaning and significance of his words. However, Nietzsche is also one of the most quotable writers who ever lived, and I think it is worth providing a sampling of some of his less commonly cited quotations here for a couple of reasons.

For one, those familiar with Nietzsche will probably find something illuminatingin this collection that they would be unlikely to come across elsewhere online. And, for those unfamiliar, this collection will hopefully provide a fine appetizer of Nietzsches inimitable personality and paradigm-incineratingideas.

In either case, the hope is that this collection will inspire readers to seek out thebooksfrom which these quotes were taken, in order to gain a fuller understanding of Nietzsches profound view of the world. Most all of these quotes were found in my copy ofThe Portable Nietzsche(the Walter Kaufmann translation), which I cannot recommend enough.

Now, contemplateand enjoy these quotes, but be warned: Nietzsches work can be dense and challenging!Let your mental muscle exert itself and resist the temptation to hastily form final opinions of the meanings of these sentiments. Keep in mind that this is but a glimpse into the beautiful and complex philosophy of a man who cannot be pinned down in a single blog post.

These first two quotes showcase Nietzsches zeal for life, for cheer, for the ecstasy of artistic intoxication. This is a fitting place to begin, as it gives us a sense ofthe life-affirming essence of Nietzsches worldview: hissupreme distaste for things which he saw asdenyinglife, ordiminishingones ability to affirm life. You will note the recurrence of this theme ofopposition to all things life-denying in the remainder of this collection.

These two sentiments of Nietzsches were unpublished in his lifetime and are particularly interesting, as they suggest just how far Nietzsche was willing to go in terms of rejecting what he saw as life-denying structures. The first quote suggests that he came to see the individual ego as something to be overcome along the path to the realization and affirmation of oneself as inseparable from the transpersonal force of the entire cosmos. The latter seems to suggest that he viewed excessive nationalism as a fallacious and limiting attitude that was not in harmony with deeper spiritual or ethical compulsions.

The previous six quotes challenge our common conceptions of self-interest versus altruism. Nietzsche was obsessed with the idea that the people of his time unquestioningly assumed that pity and altruism arealwaysgood, when in fact the truth is much more complex.

Nietzsche thought excessive pity could cripple the subject who felt it, and that an altruistic attitude could actually be quite destructive, if one had the hubris to assume that one actuallyknewwhat was best for another person. Self-interest was often decried as sinful in his time, but Nietzsche felt that for the truly life-affirming individual, being self-interested in the sense of being true to ones deepest compulsions and truest values was precisely the best way to honor the spirit of life. Intriguingly, Nietzsche seems to have seen self-interest as a necessary phase on the path to eventual self-overcoming.

The above two quotes are indicative of Nietzsches sense that mankind was far too arrogant in assuming it was possible to gain any final knowledge or to make any ultimate value judgments about life. For Nietzsche, value and truth were always relative to the individual doing the supposing. He even went further still, questioning whether truth was valuable in the first place why not untruth?

The above two passages, which occur in close succession inThe Gay Science,reflect the fact that Nietzsche went as far as to question the value of truth-seeking as an activity. Man manages to live only because of immense self-deception, Nietzsche thought, so the act of seeking the capital-T truth might ultimately be another covert form of life-denial.

The final four quotes in this collection are miscellaneous, not connected by any apparent theme, except perhaps the theme of how to live in such a way so as to affirm life. I hope you will enjoy soaking in these final sentiments, and I thank you for taking the time to read this collection and to gain insight into the illustrious mind of Friedrich Nietzsche.

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18 Rare Friedrich Nietzsche Quotes to Make You Question ...

There are many styles of yoga classes taught today. Some are very physically challenging and will leave you sweating; others are gentle and restorative. Some teachers play music in class; others dont. Some classes include references to yoga philosophy and spirituality; others dont.

Here are a few types of classes your yoga studio or gym may offer:

Hatha: Most yoga styles being taught in America today are a form of hatha yoga, which is a general term that refers to the physical part of yoga, rather than yoga philosophy or meditation. A Hatha yoga class is likely to be a combination of poses and breathing exercises, but its hard to know whether it will be challenging or gentle. Check with the school or the teacher to find more about the level of classes that are described only as Hatha yoga.

Ashtanga Yoga: This is a challenging style of yoga that is centered around a progressive series of yoga sequences that, traditionally, students practice on their own under the guidance of a teacher. If you think that yoga is not a workout, you havent tried an Ashtanga class. Classes include advanced poses such as arm balances and inversions including headstands and shoulder stands. Beginner students are strongly advised to study with an experienced teacher. Ashtanga classes will also often include teachings in yoga philosophy.

Power Yoga: As its name suggests, power yoga is a challenging style of yoga aimed at strength-building. These classes will include advanced poses and inversions like headstands and handstands that require a lot of strength.

Vinyasa or Flow: These classes usually consist of a fairly energetic flowing sequence of yoga poses that will include depending on the level advanced poses, such as arm balances, headstands, shoulder stands and handstands. Many vinyasa classes have musical accompaniment of the teachers choosing.

Iyengar: Love learning about how your muscles and joints work together? This is the yoga for you. Iyengar yoga focuses on the precision of your yoga poses. Iyengar classes are known for their use of props, including blankets, blocks, straps and bolsters, to help students do poses that they wouldnt be able to do otherwise. Classes can also include ropes that are anchored to the walls to do inversions and other poses. They also tend to include breathing exercises and references to yoga philosophy.

Bikram or Hot Yoga: Like the heat? Bikram yoga is a set series of 26 poses performed in a room heated to 105 degrees, which is said to allow for deeper stretching and provide for a better cardiovascular workout. Unlike most yoga classes, Bikram classes are always done in rooms with mirrors. Hot yoga refers to any yoga class that is done in a heated room generally from 80 to 100 degrees.

Restorative Yoga: If you are looking for a little more relaxation from your yoga class, restorative yoga is for you. This yoga style usually involves a few restful poses that are held for long periods of time. Restorative poses include light twists, seated forward folds and gentle back-bends, usually done with the assistance of many props, including blankets, blocks and bolsters.

Yin Yoga: Looking for a new kind of stretching experience? Yin yoga is aimed at stretching the connective tissue around the pelvis, sacrum, spine and knees to promote flexibility. Poses are held for a longer amount of time in yin yoga classes, generally from three to five minutes. It is a quiet style of yoga, and will quickly show you how good you are at sitting still.

Note: Its a good idea to try several yoga classes. How much you enjoy any class will come down to how much you like the teacher, not how its labeled.

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YOLO a term used often these days, and while I get the sentiment its trying to get across, I still say: Says who?

What would your life be like or how would it change if you knew for sure that you would reincarnate into another intelligent being whether on this planet or another?

Reincarnation is an argued topic and for an understandable reason, how can we know FOR SURE materialistically whether or not its true? We dont have undeniable proof, yet but we do have intriguing anecdotal accounts that could certainly cause anyone to question whether or not reincarnation is possible.

University of Virginia psychiatrist Jim Tucker is arguably the worlds leading researcher on the topic of reincarnation. In 2008, he published a review of cases that were suggestive of reincarnation in the journalExplore.

Jim describes a typical reincarnation case as something where the subject reports having a past life experience. Interestingly,100 percent of subjects who report that they remember a past life are children and on average begin recallingtheir past life at around 35 months. The children can recall descriptions of events and experiences from theirpast life with remarkable detail. Tucker has pointed out that these children show very strong emotional involvement when they speak about their experiences; some actually cry and beg their parents to be taken to what they say is their previous family.

According to Tucker:

The subjects usually stop making their past-life statements by the age of six to seven, and most seem to lose the purportedmemories. This is the age when children start school and begin having more experiences in their current life, as well as when they tend to lose their early childhood memories.

You can read more about 6 extraordinary cases of reincarnation here.

Going back to the early question in this article about how life would be if we all knew reincarnation was real, I want us to truly think about how our lives and world would be different. Would we take small things that cause so much suffering as seriously? Is it the fact we think this is our only life that causes some of us to take things so seriously? Or is it something else? I ask because this question helps us to discover the root of so much of the self imposed suffering that we place upon ourselves in life.

I think this is important to reflect on because I ultimately believe that we have the power to live our lives in a state of peace. Maybe not 100% of the time in our current world, but most of the time. I believe it is our lack of understanding of ourselves, our thoughts, and our ego that stops us from moving beyond suffering. The stories we tell ourselves about why we do the things we do play a huge role as well.

I ultimately feel that if we knew we reincarnated we could still make the most of our experience here. It ultimately comes down to how aligned we are with our souls purpose, as opposed to what our minds are programmed to do. So often we chase things or do things based on what our minds are convinced to do from societal pressures, parental conditions, ideas built from wanting material things etc. When we dont get aligned with who we truly are and what we are here to do we often dont feel great within. This causes us to struggle a lot, make different choices, and ultimately not feel fulfilled. This is where the lack of purpose, what we call laziness and so forth, comes from. The very thing we might fear would happen to us if we all knew reincarnation existed and suddenly wed all sit around and do nothing.

I feel this is important to reflect on. Alignment and self awareness key.

Probably one of the most powerful thoughts Watts drops in this video is this: We live in a culture where it has been rubbed into us in every conceivable way that to die is a terrible thing. And that is a tremendous disease from which our culture in particular suffers.

Your life path number can tell you A LOT about you.

With the ancient science of Numerology you can find out accurate and revealing information just from your name and birth date.

Get your free numerology reading and learn more about how you can use numerology in your life to find out more about your path and journey. Get Your free reading.

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Alan Watts Powerful Insight Will Change Your View ...

Sri Aurobindo (Aurobindo Ghose) (Bengali: Sri robindo) (15 August 1872 5 December 1950) was an Indian nationalist and freedom fighter, major Indian English poet, philosopher, and yogi.He joined the movement for India's freedom from British rule and for a duration (1905 10), became one of its most important leaders,before turning to developing his own vision and philosophy of human progress and spiritual evolution. The central theme of Sri Aurobindo's vision is the evolution of life into a "life divine". In his own words: "Man is a transitional being. He is not final. The step from man to superman is the next approaching achievement in the earth evolution. It is inevitable because it is at once the intention of the inner spirit and the logic of Nature's process". The principal writings of Sri Aurobindo include, in prose, The Life Divine, considered his single great work of metaphysics,The Synthesis of Yoga, Secrets of the Vedas, Essays on the Gita, The Human Cycle, The Ideal of Human Unity, Renaissance in India and other essays, Supramental Manifestation upon Earth, The Future Poetry, Thoughts and Aphorisms and several volumes of letters. In poetry, his principal work is Savitri - a Legend and a Symbol in blank verse.

Go here to see the original:
The Life Divine: Sri Aurobindo: 9788170588443: Amazon.com ...

Really liked the title, got it from a sign on the wall of The Bernard Shaw out the back by the Big Blue Bus about a year ago. The rest utter fiction, obviously,

'Music is The Brandy For The Damned'

The person with the mind set on Go, can you please settle these senses and amount - to something rather worthy indeed

We tend to realise that this is quite full speed ahead and then some...

Rum&Coke - an oddity finger role and haphazard toke/where smoke plumes feed a thousand and ten eye-candied souls

All at permitted will

She makes the upper crust difference altogether, relinquishes these ghastly fears and breathes equally amidst

Simply, radiantly satisfactory this atop scatter-ashed that

His stare is lukewarm, his fixation about to swarm so suddenly everybody hones on in

And We have an affable game wherein liquid instances curtail no such prioritised to which conversation

She and He - downright Extracurricular about to spill every way forth don'tcha know it just has to make invaluable sense again

When, where, how, why,were we waiting so very goddamn long this time...

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The Bernard Shaw - Home | Facebook

Personal Empowerment Through Horses

Author: Kit Muellner, LICSW, EAGALA Certified and CEO of H.O.P.E. Ranch Bullying isnt just about schoolkids or athletes. Its rampant in many workplaces, no matter the industry. It is said that workplace bullying has become a national epidemic. In fact, the Workplace Bullying Institute, which has been around for 20 years, conducts studies on the []

Rain or Shine, the Saturday, October 7th Rendezvous & Carnival is on! This is no problem for us at the Ranch. We have a great big arena that can hold the carnival games, silent auction, animals, crafts and more! Get the kids out of the house and into the Arena for a fun day at []

H.O.P.E. Ranch is a is a beautiful 8-acre ranch in the hills southwest of Rochester, Minnesota/ We specializes in the diagnosis and treatment of mental and emotional problems through traditional psychotherapy methods and equine assisted psychotherapy. Our team of EAGALA Certified Psychotherapist Horse specialists and mental health counselors have years of experience and employ methods designed to deliver positive mental health outcomes.

H.O.P.E. Ranch not only helps individuals but also Corporate teams through retreats and exercises designed to improve how your organization functions. Get out of the conference room and onto H.O.P.E. Ranch for your next corporate retreat.

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Hope Ranch Personal Empowerment Through Horses

The truth is, we know so little about life, we dont really know what the good news is and what the bad news is, Kurt Vonnegut observed in discussing Hamlet during his now-legendary lecture on the shapes of stories. But this idea was first articulated by British philosopher and writer Alan Watts (January 6, 1915November 16, 1973), who began popularizing Eastern philosophy in the West during the 1950s and 1960s. Fusing ancient wisdom with the evolving insights of modern psychology, Wattss enduring teachings addressed such concerns as how to live with presence, what makes us who we are, the difference between money and wealth, the art of timing, and how to find meaning in meaninglessness.

Although he wrote beautifully and authored a number of books, Watts was a remarkably charismatic speaker and delivered some of his most compelling ideas in lectures, the best which were eventually published as Eastern Wisdom, Modern Life: Collected Talks 19601969 (public library).

In a talk titled Swimming Headless, Watts explores the psychological dimensions of Taoist philosophy and its emphasis on cultivating the mental discipline of not categorizing everything into gain and loss. Learning to live in such a way that nothing is experienced as either an advantage or a disadvantage, Watts argues, is the source of enormous empowerment and liberation.

He illustrates this notion with an ancient Chinese parable, brought to life in this lovely animation by Steve Agnos and the Sustainable Human project:

The whole process of nature is an integrated process of immense complexity, and its really impossible to tell whether anything that happens in it is good or bad because you never know what will be the consequence of the misfortune; or, you never know what will be the consequences of good fortune.

In the book adaptation, the parable makes the same point in slightly more refined language:

Once upon a time there was a Chinese farmer whose horse ran away. That evening, all of his neighbors came around to commiserate. They said, We are so sorry to hear your horse has run away. This is most unfortunate. The farmer said, Maybe. The next day the horse came back bringing seven wild horses with it, and in the evening everybody came back and said, Oh, isnt that lucky. What a great turn of events. You now have eight horses! The farmer again said, Maybe. The following day his son tried to break one of the horses, and while riding it, he was thrown and broke his leg. The neighbors then said, Oh dear, thats too bad, and the farmer responded, Maybe. The next day the conscription officers came around to conscript people into the army, and they rejected his son because he had a broken leg. Again all the neighbors came around and said, Isnt that great! Again, he said, Maybe.

The farmer steadfastly refrained from thinking of things in terms of gain or loss, advantage or disadvantage, because one never knows In fact we never really know whether an event is fortune or misfortune, we only know our ever-changing reactions to ever-changing events.

Complement Eastern Wisdom, Modern Life with Watts on death, the difference between belief and faith, and what reality really is, then revisit philosopher Jiddu Krishnamurti and physicist David Bohms immensely stimulating East/West dialogue on love, intelligence, and how to transcend the wall of being.

HT Open Culture

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The Yin-Yang of Fortune and Misfortune: Alan Watts on the Art ...

**Featured Practitioners** alphabetical by first name

AnnWaters

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ConnieFenty

As a physical education teacher, she organized numerous school-wide non-competitive Field Days featuring games that she designed to create respect for the Earth. She also created a peace curriculum called "Winning Solutions"to educate young children about respecting others, managing anger, and solving conflicts. Connie facilitated an annual Peace Week at her school and trained students to use the "Peace Maze," a labyrinth she painted on the school playground and used as a tool for solving disputes peacefully.

As founder of Your Nature Connection Seminars, Connie designs and facilitates workshops that remind her participants how time spent in nature can provide healing, wisdom, serenity, and wholeness. She has presented her workshops from coast to coast as well as in Europe. Whether facilitating a labyrinth walk, a retreat in nature, or leading a tour, Connie's programs are full of experiential activities and inspiring content.

As a member of the International Labyrinth Society, Connie has been an annual presenter at conferences held all over the country. She serves on the Society's Board of Directors. Her originally designed "Common Ground Labyrinth" was selected by the Labyrinth Society to be included in its entry to the World Trade Center Memorial Competition.

Connie's latest endeavors include teaching Yoga and leading European tours. She has developed a form of gentle Yoga practice that includes reflections on inner, outer, and world peace. Her tour of England's stone circles and historical sacred sites was praised as being "life-changing."

In all of Connie's efforts to create peace, her friendliness, compassion, enthusiasm, knowledge, and organizational abilities are evident. Participants in her teaching venues claim to feel "safe," "nurtured," and "inspired."

http://www.YourNatureConnection.com

http://www.LabyrinthSociety.org

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Danielle Bellosi

Danielle Bellosi is a Certified Professional Recovery Coach CPRC, Certified Professional Coach CPC, Trained Interventionist, and has been involved in the recovery community for 5+ years. Her credentials are NAADAC National Association for Alcoholism and Drug Abuse Counselors and SAMSHA Substance Abuse and Mental Health Services approved. Danielle is dedicated and passionate about making a difference for individuals who suffer from the disease of addiction. She has experience not only working in the recovery field for 4years but also volunteering her time and participating in many different trainings and workshops. Danielle has facilitated groups, lectures, one on one coaching sessions and started a new group at the recovery center Pro-Act geared towards art therapy, she also painted a beautiful mural at the residential facility for women and children called Libertae.

We are excited to announce that Danielle will be joining our team starting this December. She will be offering support groups geared towards relapse prevention, art therapy, and healthy coping skills for men and women in early recovery. Danielle will also be offering one on one private sessions for individuals that are interested in the benefits of a recovery coach which include but are not limited to:

DanielleBellosi@lifecoachhub.com

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Donna Renzetti

Donna Renzetti is an intuitive crystal therapist whose metaphysical journey started over 22 years ago in Galisteo, NM and Sedona, AZ where she experienced past-life regression at the Light Institute with Chris Grissom and members of her staff. Although fascinated by crystals and stones from childhood, her passion and intuitive connection to crystals became increasingly fine tuned through workshops, lectures and studying with the authors of numerous crystal books (Melody, Ahsian, Simmons, etc).

Donnas love of travel has taken her to Europe, Peru, Mexico, Canada, throughout the United States and the Caribbean studying various metaphysical topics and gathering crystals. She is an ordained minister in the Order of Melchizedek, a Reiki Level II practitioner and is currently studying shamanism with a shaman in Berkeley, CA. As a co-founder of Omphalos in 1986, she holds a vision to continue a legacy inspired by her husband to help others clear space within to hold the highest vibrational frequency enabling them to come to their center.

http://www.CrystallineVisions.com

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Dorothy Welsh

Dorothy Welsh is a gifted Psychic/Medium and Spiritual Advisor whose incredible gifts were discovered at a very young age. She has developed these gifts into a professional practice for over 20 years with clients throughout the United States and around the globe.

During a reading, Dorothy connects with your angels and guides to deliver a reading that spiritually directs you along your specific path. She may also connect with loved ones that have crossed over for messages of love and healing. Dorothy provides knowledge and compassion to each individual circumstance. She not only gives you information, but allows you to see all the possible ways you can direct the outcome of your life. The tools she provides empower you with the confidence to make informed decisions about your future.

Teacher and Founder of The Psychic Development and Education Center in Bensalem, PA, Dorothy is also a Certified Hypnotherapist and Reiki Master/Energy Healer and a member of the Professional Association of Intuitive Consultants. She is the creator of the Psychic Development Series on CD, as well as Guided Mediations for relaxation and healing, Clearing your Chakras and Meeting your Angels and Guides. Her popular Healing Meditation for Chest and Lungs CD has been donated to Fox Chase Cancer Center and the University of Pennsylvania/Penn Presbyterian Medical Center for the healing of those undergoing chemotherapy treatments for chest and lung issues and is offered as a free download on her website to those in need at http://www.mymoonspirit.com.

She is dedicated to awakening the world to their psychic talents, balancing the mind/body/spirit connection, assisting others in developing their psychic and healing gifts and empowering you with knowledge to live the abundant and successful life you were meant to live.

If you have questions about your love life, finances, career, or family issues, Dorothy can help open your eyes to your unique situation and help you create possibilities for success.

http://www.MyMoonSpirit.com

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EagleSkyfire

Eagle Skyfire is a shaman with the Caney Circle who is well versed in Spiritual matters. Consultations or Readings as they are also called, are done in the Traditional Native American way as they have been done for thousands of years. No cards or candles are used, but rather a blessing is performed with a Prayer Fan. This blessing cleanses the person's aura and "pierces the veil" between this world and the next allowing the shaman to listen specifically to your Spirit Guardians & to hers. According to Native American beliefs, the Great Spirit gives us all Life Lessons to learn, but how we express them is up to us. Individuals have Power over their own lives and destiny. The consultations will focus on your Life Lessons, the different Paths ahead of you, and the Energy that surrounds you. With this knowledge, you can empower yourself & make you own best decisions.

http://www.EagleSkyfire.com

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Linda Elliott

Illumined One

Linda Elliott, known as the Illumined One, is a facilitator of Sun Source Energetics, a Quantum Life Force Energy that helps the body return to its naturalperfection. Her gift of being able to send ourSuns Energy remotely or in person to bring Balance and Harmony to your Mind, Body and Spirit. As a catalyst for these Energies, her clients accept, adopt and match these High Vibrational Frequencies which promote healing on all levels.

Clients identify the area and level of discomfort (giving a pain number 1 through 10, 10 being the most painful) andshe sends a healing transmission (typically 15 mins). That's it! Profound and simple.

Lindas gift began to open up after her daughters passing in September, 2012. She began receiving powerful activations of energy and soonafter became clear that these exquisite energies channeling through her were gifted from our Sun. She has remotely sent healing all over the world, workingwith people in South Africa, Portugal, Sweden,Canada,United kingdom, and United States.

Linda is also Founder and Creative Director of Tuesday Afternoon Outreach, helping the homeless through food and clothing drives. TuesdayAfternoonOutreach.org

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Maureen Groetsch

Maureen Groetsch, Biontologist - Biophoton Light Therapy with The Chiren

Maureen has transitioned from 35 years of accounting and finance to her true calling as a Teacher, Energy Healer and Intuitive. Most currently completing her course of study for the Chiren in May 2014.

Her interest in Energy Healing began when she was a Level Two Practitioner of Usui Reiki in the mid-1990s, and then became a Practitioner of Qwan Yin Magnified Healing. Maureen has an intense interest in Spirituality as it co-mingles with the Sciences, as well as, investigated many energy healing modalities, integrating all these into her own heart based practice. Maureen traveled to India in 2006 and studied and regularly practices Yogic Breath and Meditation. As well she has studied and traveled with Gene Ang Ph.D. She is a Nature Intuitive under the tutelage of Tracie Nichols, and has studied with Glenda Green, author of Love Without End Jesus Speaks and The Keys of Jeshua. She currently leads a Spiritual Discussion Group focusing on The Keys of Jeshua and how they apply to life now.

Maureens life work is dedicated to helping others through the Chiren - a perfect tool that embraces your light and heart wisdom supporting your being ... body, mind, spirit and soul.

For more information on Biontology and The Chiren go to http://www.biontology.com

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Rev. Robin V Schwoyer

Robin Schwoyer is an ordained Minister in the Episcopal Church. For over 15+ years she has provided pastoral and holistic care using various healing modalities and is a popular inspirational speaker. Robin is a Reiki Master Teacher, IET Master Instructor, Yoga Instructor, founder of Caring Circle, HeARTs for Autism, Pink HeARTs Wellness for Women, and Happy HeARTs Yoga.

http://www.happyheartsyoga.com

http://www.heartsforautism.org

http://www.pinkHeartsWellness.com

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Bobbylight

Bobbylight is a natural born healer. As a teen, he noticed when placing his hands on painful parts of his body, the hands would heat up and the pain would go away. In 2004 he was introduced to Usui Reiki and started helping his friends and family members feel better by channeling Reiki through the body and out his hands. He is a Usui Reiki Master Teacher and also an IET-Integrated Energy Therapy Master Teacher. During an energy session, he has many Guides and Angels that work through him. He has helped many people on their healing journey, please allow him assist you on your's.

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Sharon Stratton

Sharon Stratton is the Office Manager at STRATTON FAMILY CHIRORPACTIC WELLNESS CENTER, in Doylestown. She is a Rebirthing Breathworker for over 22 years, and Access Consciousness Practitioner & Facilitator, since July 2013. Sharon has been living in Doylestown, Pa. for 18 years, with her husband and daughter. Sharon is involved in local community activities, such as volunteering for the Doylestown Food Co-op. She participates in several Womens groups and Meditation events. Sharon graduated in 1978 with a Bachelor of Science Degree in Fashion Design, from Drexel University; then received a Degree in Interior Design, from Moore College of Art, in 1990; both colleges are located in Philadelphia, PA. Visit her business Facebook page: BREATH 4 JOY

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Other Practitioners - alphabetical by first name

Ackbar

Ackbar was born Bruce Kostelecky in Tacoma, Washington. 17 years ago, Bruce began his transformation into Ackbar, a journey that still continues. He has become a Galactic Channel, Psychic Reader and World Teacher.

http://www.ackbarswebsite.com

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AdhiMoonien Two Owls

Adhi Moonien Two Owls is a traditionally trained Shaman and healer. Her formal background is in fine art painting and sculpture which she studied at the Kansas City Art Institute. Other major areas of her study include Sacred Geometry, Egyptian Biogeometry, Radiesthesia (vibrational dowsing), Medical Radiesthesia, Map Dowsing for water and minerals, Theoretical Physics, Quantum Physics, Tibetan Buddhism, meditation techniques, Qigong and Chinese Medicine. Her current research centers around expanding the human potential, in relation to the mind and the physical bodys recognition of patterns and sound.

Adhi facilitates community Shaman study groups and healing circles. Adhis vision is one of building healthy spiritual communities grounded in the practical application of spiritual principles, and living fully in this world. She lectures on the scientific aspects of dowsing/radiesthesia, Shamanism and many other esoteric practices. Adhi develops products to help people navigate the energy patterns in their lives.

Adhi offers private sessions in person as well as remotely, and teaches all over the world.

http://www.theNewGlobalShaman.com

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Adrienne Taffoni Morgado

Adrienne Morgado is retired from 34 years in the Public School System, this allowing her the time to pursue her Metaphysical interests! Adrienne has experienced the Robert Monroe Institute in Virginia, known for Remote Viewing and journeying to the many-dimensional realms and Out of Body Experiences. She has completed the three level mediumship course work that is offered by Janet Nohavec from the Journey Within Spiritualist Church in Pompton Lakes, NJ and in Lily Dale, NY.She has also trained in Mediumship with Janie Eauchus who is Doreen Virtue trained and certified. Adrienne has attended classes with Dr. Hank Wessleman, Alberto Villaldo, and Llyn Roberts at the Omega Institute in New York and is currently working with Bernardo Peixoto and his wife who are South American Shamrans, and Hannelore Christensen in Pennsylvania. She has taken Energy Dowsing and Balancing with Ahdi Moonien Two Owls (Scientific Radiesthesia). Adrienne is a Reiki/Master Teacher trained in Usui and Essential Reiki and has also completed the three levels of IET. She is an ordained Priest in the Order of Melchizedek.

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Angelo Rizzo

Angelo Rizzo is a producer, engineer, composer, and musician (guitar, bass guitar, piano, alto and soprano saxophones, didgeridoo, percussion and drums, Native American style flute).

Angelo has over 30 years experience as a professional musician. He was privately trained on a number of different instruments. His scholastic training and education was in music and also Radiation Therapy; a field he has worked in for over 20 years. He has played music professionally in many bands including Philadelphia's Changes and Unity Church, Mount Laurel, NJ. In addition, he has taught music to both children and adults and continues to give private lessons on guitar and piano. He holds a Certificate in Sound Healing from the Globe Institute, San Francisco, CA and has studied sound engineering and music production for over five years. He is co-owner of Sound Spark Productions LLC, a music production company, where he has produced CDs for other artists in addition to his own. Currently, he is doing sound healing and music performance with a group called Heart Space.

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CandyBatterton

Candy Batterton is a graduate of the Healing the Light Body School where she studied under Alberto Villoldo, Ph.D. and has traveled to Peru and worked with the great medicine men and woman. She went on a spiritual pilgrimage to the sacred mountain of Sulkantay where she received initiation rites and participated in ceremony at the sacred sites. She also has been involved with the Lakota traditions and has participated in ceremony and is a carrier of the chanupa.

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Donna Sweeney

Donna Sweeney is an Usui Reiki Master Teacher and an IntegratedEnergy Therapy (IET) Master Instructor. Working with the highest vibration of Divine healing, as well as channeling messages from the Angelic Realm, Donna is guided to assist her clients in releasing energy blocks on the physical, emotional, mental and/or Spiritual levels. The gentle release of blocked energy and channeled messages allows for discovery and deeper access to ones True Self and an increased clarity and sense of purpose and directionwith his or her unique Spiritual path.

Her personal philosophy can be summed up in a few words We are One. We are All.

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Soulutions for Daily Living - Bios - Psychics, Healers ...