သူများနောက်လိုက်မဖြစ်ကြနဲ့
Ko out of...ငါဖြစ်ချင်တာကိုမလုပ်ရရင် သူများဖြစ်ချင်သည့် အရာနောက်ကို လိုက်လုပ်ရမလား? သို့မဟုတ် ငါဖြစ်ချင်တာလည်း လုပ်ခွင့်မရ သူများနောက်လိုက်လည်း မဖြစ်ချင် ဒါဆိုရင်ငါ ဘာလုပ်သင့်သလဲ?
ဒါဆိုရင် ဘယ်လောက်များများ လုပ်ခွင့်ရမှ ငါလုပ်မယ်ဆိုတာထက် ငါတတ်စွမ်းသလောက် ငါလုပ်နိုင်သလောက် လုပ်မှဘဲ လောကအတွက် အလုပ်လုပ်ရတော့မယ် ဒါကြောင့်
How much? ဆိုတာထက် How can?
နဲ့ဘဲ ငါသိသလောက် ငါတတ်သလောက် သတင်း Message တော့ထားခဲ့ရမှဘဲ?
အမျော် အကြောက်ကင်း စိတ္တဇကင်းမဲ့ပြီး လွတ်မြောက်ငြိမ်းချမ်းမှု အမှန်ရနိုင်ကြပါစေ…
6 comments
ဦးကြောင်ကြီး
September 28, 2015 at 1:06 am
မဘသကို ရင်ဆိုင်ဖို့ မိုးပြာဂိုဏ်း ရှေ့ထွက်တော ်မူဗါ။
kai
September 28, 2015 at 1:59 pm
သခင်မျိုးဟေ့.. ဒို့ဘားမန်င်း..။
ဆိုတော့…အဝါဂိုဏ်း..
ထေရာဝါဒဘုန်းဘုန်းတွေက….ဆရာ..။ နောက်..ဆရာတော်.။.နောက်.. အရှင်..။ အဲဒီကတဆင့်တက်.. ဘုရား..။ တဆင့်ထပ်တက်.. ဘုရားကြီး..။
အချင်းချင်းက.. တပည့်တော်..ကျုပ်..ကိုယ်တော်..။
လူတွေကျ.. တကာ.. မင်း..ငါ.. ဆရာတော်.. ဘုန်းကြီး..
ဒါကိုသေသေချာချာလေ့လာပြီး..
မြန်မာ့တပ်မတော်က… အစိမ်းဂိုဏ်းက…
ဗိုလ်..။ နောက်.. ဗိုလ်ကြီး..ဗိုလ်မှုး.. မြင့်ပေးလိုက်တာ.. ဗိုလ်ချုပ်မှုးကြီးအထိ…။
ကိုယ်တိုင်ကလည်း.. အသက်ဘယ်လောက်ငယ်ငယ်.. အရပ်သားကို.. မင်း..ငါ…။
သူတို့အချင်းချင်းကျ…အဘ.. အကိုကြီး…ညီလေး…။
ဆိုတော့…
ဘုရားသားနဲ့.. စစ်သား.. ဒီလိုလုပ်တော့…
ကျောင်းသား.. အဖြူဂုဏ်းက.. အင်္ဂလိပ်ကိုတိုက်ရင်း.. သခင်ဘသောင်းက…
ဂျာမဏီက.. ဂျာမန်ပါမောက္ခနီချေးရဲ့.. မဟာလူသားဝါဒကိုအခြေခံ.. မာန်တွေအားတွေမြှင့်ရင်း.. လုပ်ပြလိုက်တာက.. သခင်..။
အဲဒီအမည်ခေါ်စနစ်.. ပြန်အသက်မသွင်းနိုင်သရွေ့.. ။ မူလဘူတကို..အမြစ်နှုတ်မဖျက်နိုင်သရွေ့..။
ုမြန်မာအရပ်သားတွေ.. ကျွန်ဖြစ်နေမှာပဲ..။
သာဓု…။ :k:
naywoon ni
September 28, 2015 at 9:58 pm
သခင်မျိုးဟေ့ ဒို့မပါ
ဘေးထွက်ထိုင်နေရတာကြာလှပေါ့ ပြောချင်ဘူး ပြောချင်ဘူး ပြောကိုမပြောချင်တော့ဘူး 🙂
kai
September 28, 2015 at 2:10 pm
Towards the Ubermensch
“I teach you the overman. 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 the ape to man? A laughingstock or a painful embarrassment. And man shall be just that for the overman: a laughingstock or a painful embarrassment…
Behold, I teach you the overman. The overman is the meaning of the earth.Let your will say: the overman shall be the meaning of the earth! I beseech you, my brothers, remain faithful to the earth, and do not believe those who speak to you of otherworldly hopes! Poison-mixers are they, whether they know it or not. Despisers of life are they, decaying and poisoned themselves, of whom the earth is weary: so let them go.
Once the sin against God was the greatest sin; but God died, and these sinners died with him. To sin against the earth is now the most dreadful thing, and to esteem the entrails of the unknowable higher than the meaning of the earth…
What is the greatest experience you can have? It is the hour of the great contempt. The hour when your happiness, too, arouses your disgust, and even your reason and your virtue.
The hour when you say, ‘What matters my happiness? It is poverty and filth and wretched contentment. But my happiness ought to justify existence itself.’
The hour when you say, ‘What matters my reason? Does it crave knowledge as the lion his food? It is poverty and filth and wretched contentment.’
The hour when you say, ‘What matters my virtue? As yet it has not made me rage. How weary I am of my good and my evil! All that is poverty and filth and wretched contentment.’
“Man is a rope, tied between beast and overman–a rope over an abyss…
What is great in man is that he is a bridge and not an end: what can be loved in man is that he is an overture and a going under…
“I say unto you: one must still have chaos in oneself to be able to give birth to a dancing star. I say unto you: you still have chaos in yourselves.
Alas, the time is coming when man will no longer give birth to a star. Alas, the time of the most despicable man is coming, he that is no longer able to despise himself. Behold, I show you the last man.
‘What is love? What is creation? What is longing? What is a star?’ thus asks the last man, and blinks.
The earth has become small, and on it hops the last man, who makes everything small. His race is as ineradicable as the flea; the last man lives longest.
‘We have invented happiness,’say the last men, and they blink. They have left the regions where it was hard to live, for one needs warmth. One still loves one’s neighbor and rubs against him, for one needs warmth…
One still works, for work is a form of entertainment. But one is careful lest the entertainment be too harrowing. One no longer becomes poor or rich: both require too much exertion. Who still wants to rule? Who obey? Both require too much exertion.
No shepherd and one herd! Everybody wants the same, everybody is the same: whoever feels different goes voluntarily into a madhouse.
‘Formerly, all the world was mad,’ say the most refined, and they blink…
One has one’s little pleasure for the day and one’s little pleasure for the night: but one has a regard for health.
‘We have invented happiness,’ say the last men, and they blink.”
from Nietzsche’s Thus spoke Zarathustra, p.3,4,5, Walter Kaufmann transl.
ON THE THREE METAMORPHOSES OF THE SPIRIT
Of the three metamorphoses of the spirit I tell you: how the spirit becomes a camel; and the camel, a lion; and the lion, finally, a child.
There is much that is difficult for the spirit, the strong, reverent spirit that would bear much: but the difficult and the most difficult are what its strength demands.
What is difficult? asks the spirit that would bear much, and kneels down like a camel wanting to be well loaded. What is most difficult, O heroes, asks the spirit that would bear much, that I may take it upon myself and exult in my strength? Is it not humbling oneself to wound one’s haughtiness? Letting one’s folly shine to mock one’s wisdom?…
Or is it this: stepping into filthy waters when they are the waters of truth, and not repulsing cold frogs and hot toads?
Or is it this: loving those that despise us and offering a hand to the ghost that would frighten us?
All these most difficult things the spirit that would bear much takes upon itself: like the camel that, burdened, speeds into the desert, thus the spirit speeds into its desert.
In the loneliest desert, however, the second metamorphosis occurs: here the spirit becomes a lion who would conquer his freedom and be master in his own desert. Here he seeks out his last master: he wants to fight him and his last god; for ultimate victory he wants to fight with the great dragon.
Who is the great dragon whom the spirit will no longer call lord and god? “Thou shalt” is the name of the great dragon. But the spirit of the lion says, “I will.” “Thou shalt” lies in his way, sparkling like gold, an animal covered with scales; and on every scale shines a golden “thou shalt.”
Values, thousands of years old, shine on these scales; and thus speaks the mightiest of all dragons: “All value has long been created, and I am all created value. Verily, there shall be no more ‘I will.'” Thus speaks the dragon.
My brothers, why is there a need in the spirit for the lion? Why is not the beast of burden, which renounces and is reverent, enough?
To create new values — that even the lion cannot do; but the creation of freedom for oneself and a sacred “No” even to duty — for that, my brothers, the lion is needed. To assume the right to new values — that is the most terrifying assumption for a reverent spirit that would bear much. Verily, to him it is preying, and a matter for a beast of prey. He once loved “thou shalt” as most sacred: now he must find illusion and caprice even in the most sacred, that freedom from his love may become his prey: the lion is needed for such prey.
But say, my brothers, what can the child do that even the lion could not do? Why must the preying lion still become a child? The child is innocence and forgetting, a new beginning, a game, a self-propelled wheel, a first movement, a sacred “Yes.” For the game of creation, my brothers, a sacred “Yes” is needed: the spirit now wills his own will, and he who had been lost to the world now conquers the world.
from Nietzsche’s Thus spoke Zarathustra, part I, Walter Kaufmann transl.
@QUIL@
September 29, 2015 at 4:39 pm
ဂျော်ဒန်ရီဗာကို အဝတ်မပါပဲ ဖြတ်ကူးပြဘာ့မယ်
စပိဘုတ်သာငှားပေးပါ
ဆိုတာမိုးဖြစ်နေဘီ
ချဉ်ပါ့ သဂျိုင်ခီးရာ
Alinsett @ Maung Thura
September 30, 2015 at 2:10 am
.ရှေ့ကလည်းမသွား
.နောက်ကလည်း မလိုက်
ကန့်လန့်တိုက် ဘေးတိုက်သွားသူတွေလည်း ရှိတယ်နော်