"Amor fati" is merely the STARTING POINT for Nietzsche's existentialism. As it is for Zarathushtra, when he claims that we do not become who we are merely by contemplating on our existence and ACCEPTING it (although this is necessary first, as one massive "reality check" before we act), but we achieve our very substance as ashavands through ACTIONS.
This is precisely why Zarathushtra was OPPOSED TO hermits and monks and nuns. His ideal is an ACTIVE ashavand, not an inward-looking holier-than-thou human.
2011/9/1 Parviz Varjavand
Islam and Asha,
We went over and over the meanings we wanted to give Asha and to ourselves as Ashavands, followers of Asha. I want to make a case that Islam also carries with it meanings as deep as Asha and a Muslim can be dedicated to concepts as vast and beautiful as an Ashavand.
Surrendering mind and body to that which is not Asha Vahishta can be ugly no matter what religion one follows. But surrender to Amor Fati or choosing the right Asha Vahishta is the key to the attainment of Oshta, is it not?
Could this way of looking at Islam be possible, with all the historic baggage that Islam carries with it? To a true intellectual, all things beautiful and complex should be a possibility. May some day come when I as an Ashavand can look a true Muslim (According to my definitions of who a true Muslim is, one who Taslims him/herself to that which is the highest Truth) in the eye and say "friend, we are looking for the same thing".