Nietzsche's perplexing notion that what is natural is also what is good is linked to his implicit understanding of shamanism, in terms of which an open mind NATURALLY and easily produces very good social insights.
It is NOT to be linked (except erroneously) to a notion that humans should really interpellate themselves into the monkey level of the animal kingdom, and start acting accordingly. This is not the "Nature" that this particular writer had the most interest in.
And ppl who do that really deserve all that they ought to get.
But the "natural" mind that is the shaman's innermost mind, is that which differentiates between the self that wills something and social conventions, and does not become a victim of social conditioning in any long-term way. It is this self that operates most naturally, because it is conditioned to accept a psychological mode of plasticity, and is thus free to perceive that which, in society, remains rigidified though psychological stress -- ie. that which is not this self.
The "natural" self has light feet-- like the shaman's "spirit" in the world of spirits:
The shaman crosses between two worlds -- between psychological fluidity (a healthy plasticity of self-identity) and rigidity (the inevitability of psychological structures that conform with social expectations in society at large). As spirit (one who has resources of huge psychological plasticity), the shaman encounters energy as force -- indeed, as other forms of spirit -- and thus moves very easily and on light feet "as spirit", observing the visible forms of solidified energy (rigidified psychological forces expressed as sociological forms) that have become fixed into position. The energy forces of those (and of the parts of self) that have become fixed into social roles register in physics terms, as "matter".
e=mc2
a direct (almost) shamanism reference in Nietzsche (from Zarathustra):
From Eliade:
And Dambudzo Marechera did embody the Nietzschean principle of living his ideal -- giving flesh to his imaginings.
It is NOT to be linked (except erroneously) to a notion that humans should really interpellate themselves into the monkey level of the animal kingdom, and start acting accordingly. This is not the "Nature" that this particular writer had the most interest in.
And ppl who do that really deserve all that they ought to get.
But the "natural" mind that is the shaman's innermost mind, is that which differentiates between the self that wills something and social conventions, and does not become a victim of social conditioning in any long-term way. It is this self that operates most naturally, because it is conditioned to accept a psychological mode of plasticity, and is thus free to perceive that which, in society, remains rigidified though psychological stress -- ie. that which is not this self.
The "natural" self has light feet-- like the shaman's "spirit" in the world of spirits:
All that is good is instinct -- and hence easy, necessary, free. Laboriousness is an objection: the god is typically different from the hero. (In my language: light feet are the first attribute of divinity.)
The shaman crosses between two worlds -- between psychological fluidity (a healthy plasticity of self-identity) and rigidity (the inevitability of psychological structures that conform with social expectations in society at large). As spirit (one who has resources of huge psychological plasticity), the shaman encounters energy as force -- indeed, as other forms of spirit -- and thus moves very easily and on light feet "as spirit", observing the visible forms of solidified energy (rigidified psychological forces expressed as sociological forms) that have become fixed into position. The energy forces of those (and of the parts of self) that have become fixed into social roles register in physics terms, as "matter".
e=mc2
a direct (almost) shamanism reference in Nietzsche (from Zarathustra):
I love him who keeps back no drop of spirit for himself, but wants to be the spirit of his virtue entirely: thus he steps as spirit over the bridge.
From Eliade:
According to the "World Myth" found in many cultures, the earliest stage of human life was one of total harmony and wisdom. The planet was connected to the sky, which was always a place of light and the focus of human devotion, by the bridge, tree, mountain etc., thought to be the "axis mundi", the center of the world. "Humans could effortlessly communicate with the gods above."[Eliade] They could pass between heaven and earth without obstacle because there was no death yet. This easy communication was cut off by a "fall" from grace similar to that in the Christian bible. Since this "fall", the only way to cross the bridge is in "spirit", ie. as dead or in ecstasy. This bridge is full of obstacles, demons and monsters, and the way is as narrow as a razors edge. The crossing is dangerous and only privileged persons succeed in passing over it in their lifetime. " In the myths, the passage emphatically testifies that he who succeeds in accomplishing it, has transcended the human condition; he is a shaman, a hero, or a spirit and indeed this passage can be accomplished by only one who is spirit. "[Eliade] The shaman in crossing by way of his ecstatic journey proves he is spirit, and attempts to restore the "communicability" that originally existed between this world and heaven. What the shaman succeeds in doing today through ecstasy, could be done at the dawn of all beings "in concreto" ie. without trance, in the physical body. 'The shaman reestablishes the primordial condition of all mankind."[Eliade]http://easternhealingarts.com/Articles/shamanism.html
And Dambudzo Marechera did embody the Nietzschean principle of living his ideal -- giving flesh to his imaginings.
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