The title of this thread is obviously a reference to both Schopenhauer's “will to live” and Nietzsche's “will to power”, and because Nietzsche's philosophy of will came after (is an extension of) Schopenhauer's, I include only a passage from his "Beyond Good and Evil.” A second reason, but no less important for including the singular reference to Nietzsche's "Beyond Good and Evil" is that the living philosophy of Will to Meaning, like the living philosophy of Will to Power is one that exists beyond the human realm of dividing existence or God into two separate things or wills.
I also ask the reader to consider that although Nietzsche declares that the world (you and I) are nothing more than the will to power and nothing besides, that in truth, hidden within his very own philosophy is the "higher" metaphysic of the will to meaning. I also ask that the reader consider that Nietzsche's eventual collapse into mental illness at the sight of a horse being beaten was a manifestation of this ignorance and that the legacy of this failure to see in his own philosophy, the will to meaning (or perhaps he saw, but couldn't express) is the legacy now of the philosophers who follow him.
from "Beyond Good and Evil":
"And do you know what “the world” is to me? Shall I show it to you in my mirror? This world: a monster of energy, without beginning, without end; a firm, iron magnitude of force that does not grow bigger or smaller, that does not expend itself but only transforms itself; as a whole, of unalterable size, a household without expenses or losses, but likewise without increase or income; enclosed by “nothingness” as by a boundary; not something blurry or wasted, not something endlessly extended, but set in a definite space as a definite force, and not a space that might be “empty” here or there, but rather as force throughout, as a play of forces and waves of forces, at the same time one and many, increasing here and at the same time decreasing there; a sea of forces flowing and rushing together, eternally changing, eternally flooding back, with tremendous years of recurrence, with an ebb and a flood of its forms; out of the simplest forms striving toward the most complex, out of the stillest, most rigid, coldest forms striving toward the hottest, most turbulent, most self-contradictory, and then again returning home to the simple out of this abundance, out of the play of contradictions back to the joy of concord, still affirming itself in this uniformity of its courses and its years, blessing itself as that which must return eternally, as a becoming that knows no satiety, no disgust, no weariness: this, my Dionysian world of the eternally self-creating, the eternally self-destroying, this mystery world of the twofold voluptuous delight, my “beyond good and evil,” without goal, unless the joy of the circle is itself a goal; without will, unless a ring feels good will toward itself— do you want a name for this world? A solution for all of its riddles? A light for you, too, you best-concealed, strongest, most intrepid, most midnightly men?— This world is the will to power—and nothing besides! And you yourselves are also this will to power—and nothing besides!”