No More Learning

Outwardly: Ages of terrible wars, insurrections,
explosions. Inwardly : ever more and more weak-
ness among men; events take the form of excitants.
The Parisian as the type of the European extreme.
Consequences : (1) Savages (at first, of course,
in conformity with the culture that has reigned
hitherto); (2) Sovereign individuals (where power-
ful barbarous masses and emancipation from all
that has been, are crossed). The age of greatest
stupidity, brutality, and wretchedness in the masses,
and in the highest individuals.
131.
An incalculable number of higher individuals
now perish : but he who escapes their fate is as
strong as the devil. In this respect we are re-
minded of the conditions which prevailed in the
Renaissance.
132.
How are Good Europeans such as ourselves
distinguished from the patriots? In the first place,


## p. 107 (#131) ############################################

NIHILISM,
107
we are atheists and immoralists, but we take care
to support the religions and the morality which
we associate with the gregarious instinct : for by
means of them, an order of men is, so to speak,
being prepared, which must at some time or other
fall into our hands, which must actually crave for
our hands.
Beyond Good and Evil,—certainly; but we
insist upon the unconditional and strict preserva-
tion of herd-morality.
We reserve ourselves the right to several kinds
of philosophy which it is necessary to learn: under
certain circumstances, the pessimistic kind as a
hammer; a European Buddhism might perhaps
be indispensable.
We should probably support the development
and the maturation of democratic tendencies; for
it conduces to weakness of will : in “ Socialism"
we recognise a thorn which prevents smug ease.
Attitude towards the people. Our prejudices;
we pay attention to the results of cross-breeding.
Detached, well-to-do, strong: irony concerning
the "press " and its culture. Our care: that
scientific men should not become journalists. We
despise any form of culture that tolerates news-
paper reading or writing.
We make our accidental positions (as Goethe
and Stendhal did), our experiences, a foreground,
and we lay stress upon them, so that we may
deceive concerning our backgrounds. We ourselves
.
wait and avoid putting our heart into them. They
serve us as refuges, such as a wanderer might require
and use—but we avoid feeling at home in them.


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108
THE WILL TO POWER.
We are ahead of our fellows in that we have had
a disciplina voluntatis. All strength is directed to
the development of the will, an art which allows
us to wear masks, an art of understanding beyond
the passions (also “super-European” thought at
times).
This is our preparation before becoming the
law-givers of the future and the lords of the earth;
if not we, at least our children. Caution where
marriage is concerned.
133.
The twentieth century. The Abbé Galiani says
somewhere : “ La prévoyance est la cause des guerres
actuelles de l'Europe. Si l'on voulait se donner la
peine de ne rien prévoir, tout le monde serait
tranquille, et je ne crois pas qu'on serait plus mal-
heureux parce qu'on ne ferait pas la guerre. " As I
in no way share the unwarlike views of my deceased
friend Galiani, I have no fear whatever of saying
something beforehand with the view of conjuring
up in some way the cause of wars.
A condition of excessive consciousness, after the
worst of earthquakes : with new questions.
134.
It is the time of the great noon, of the most
appalling enlightenment: my particular kind of
Pessimism: the great starting-point.
(1) Fundamental contradiction between civil-
isation and the elevation of man.


## p. 109 (#133) ############################################

NIHILISM.
109
(2) Moral valuations regarded as a history of
lies and the art of calumny in the service of the
Will to Power of the will of the herd, which rises
against stronger men).
(3) The conditions which determine every
elevation in culture (the facilitation of a selection
being made at the cost of a crowd) are the con-
ditions of all growth.
(4). The multiformity of the world as a question
of strength, which sees all things in the perspective
of their growth. The moral Christian values to
be regarded as the insurrection and mendacity of
slaves (in comparison with the aristrocratic values
of the ancient world).


## p. 110 (#134) ############################################

1


## p. 111 (#135) ############################################

SECOND BOOK.
A
CRITICISM OF THE HIGHEST
VALUES THAT HAVE PREVAILED
HITHERTO.


## p. 112 (#136) ############################################



## p. 113 (#137) ############################################

I.
CRITICISM OF RELIGION.
ALL the beauty and sublimity with which we
have invested real and imagined things, I will
show to be the property and product of man,
and this should be his most beautiful apology.
Man as a poet, as a thinker, as a god, as love, as
power. Oh, the regal liberality with which he
has lavished gifts upon things in order to im-
poverish himself and make himself feel wretched !
Hitherto, this has been his greatest disinterested-
ness, that he admired and worshipped, and knew
how to conceal from himself that he it was who
had created what he admired.
I. CONCERNING THE ORIGIN OF RELIGIONS.
135.
The origin of religion. —Just as the illiterate
man of to-day believes that his wrath is the cause
of his being angry, that his mind is the cause of
his thinking, that his soul is the cause of his
feeling, in short, just as a mass of psychological
entities are still unthinkingly postulated as causes;
H
VOL. I.


## p. 114 (#138) ############################################

114
THE WILL TO POWER.
so, in a still more primitive age, the same pheno-
mena were interpreted by man by means of
personal entities. Those conditions of his soul
which seemed strange, overwhelming, and raptur-
ous, he regarded as obsessions and bewitching
influences emanating from the power of some
personality. (Thus the Christian, the
the most
puerile and backward man of this age, traces
hope, peace, and the feeling of deliverance to a
psychological inspiration on the part of God:
being by nature a sufferer and a creature in need
of repose, states of happiness, peace, and resigna-
tion, perforce seem strange to him, and seem to
need some explanation. ) Among intelligent,
strong, and vigorous races, the epileptic is mostly
the cause of a belief in the existence of some
foreign power; but all such examples of apparent
subjection—as, for instance, the bearing of the
exalted man, of the poet, of the great criminal,
or the passions, love and revenge—lead to the
invention of supernatural powers.
A condition
is made concrete by being identified with a
personality, and when this condition overtakes
anybody, it is ascribed to that personality. In
other words: in the psychological concept of God,
a certain state of the soul is personified as a cause
in order to appear as an effect.
The psychological logic is as follows: when the
feeling of power suddenly seizes and overwhelms
a man,--and this takes place in the case of all
the great passions,-a doubt arises in him con-
cerning his own person : he dare not think himself
the cause of this astonishing sensation—and thus


## p. 115 (#139) ############################################

CRITICISM OF RELIGION.
115
No' Sridzis
he posits a stronger person, a Godhead as its cause.
In short, the origin of religion lies in the extreme
feelings of power, which, being strange, take ment
by surprise : and just as the sick man, who feels
one of his limbs unaccountably heavy, concludes
that another man must be sitting on it, so the
ingenuous homo religiosus, divides himself up into
several people. Religion is an example of the
" altération de la personnalité. " A sort of fear and
sensation of terror in one's own presence.
But
also a feeling of inordinate rapture and exaltation,
Among sick people, the sensation of health suffices
to awaken a belief in the proximity of God.
136.
Rudimentary psychology of the religious man :-
All changes are effects; all effects are effects of
will (the notion of "Nature" and of "natural law,"
is lacking); all effects presuppose an agent.
Rudimentary psychology: one is only a cause
oneself, when one knows that one has willed
something
Result: States of power impute to man the
feeling that he is not the cause of them, that he
is not responsible for them: they come without
being willed to do so—consequently we cannot be
their originators: will that is not free (that is to
say, the knowledge of a change in our condition
which we have not helped to bring about) requires
a strong will.
Consequence of this rudimentary psychology :
Man has never dared to credit himself with his
}


## p. 116 (#140) ############################################

116
THE WILL TO POWER.
strong and startling moods, he has always con-
ceived them as “passive," as “imposed upon him
from outside": Religion is the offshoot of a
doubt concerning the entity of the person, an
altération of the personality: in so far as every-
thing great and strong in man was considered
superhuman and foreign, man belittled himself,
he laid the two sides, the very pitiable and weak
side, and the very strong and startling side apart,
in two spheres, and called the one“ Man” and the
other “ God. ”
And he has continued to act on these lines;
during the period of the moral idiosyncrasy he
did not interpret his lofty and sublime moral
states as proceeding from his own will” or as
the “work” of the person.
Even the Christian
himself divides his personality into two parts, the
one a mean and weak fiction which he calls man,
and the other which he calls God (Deliverer and
Saviour).
Religion has lowered the concept "man”; its
ultimate conclusion is that all goodness, greatness,
and truth are superhuman, and are only obtainable
by the grace of God,
137
One way of raising man out of his self-abase-
ment, which brought about the decline of the point
of view that classed all lofty and strong states of
the soul, as strange, was the theory of relation-
ship. These lofty and strong states of the soul
could at least be interpreted as the influence of
our forebears; we belonged to each other, we were


## p. 117 (#141) ############################################

CRITICISM OF RELIGION.
117
.
irrevocably joined; we grew in our own esteem,
by acting according to the example of a model
known to us all.
There is an attempt on the part of noble
families to associate religion with their own
feelings of self-respect. Poets and seers do the
same thing; they feel proud that they have been
worthy,—that they have been selected for such
association,—they esteem it an honour, not to be
considered at all as individuals, but as mere
mouthpieces (Homer).
Man gradually takes possession of the highest
and proudest states of his soul, as also of his acts
and his works. Formerly it was believed that
one paid oneself the greatest honour by denying
one's own responsibility for the highest deeds one
accomplished, and by ascribing them to-God.
The will which was not free, appeared to be that
which imparted a higher value to a deed: in those
days a god was postulated as the author of the deed.
>
138.
Priests are the actors of something which is
supernatural, either in the way of ideals, gods, or
saviours, and they have to make people believe in
them ; in this they find their calling, this is the
purpose of their instincts; in order to make it as
credible as possible, they have to exert themselves
to the utmost extent in the art of posing; their
actor's sagacity must, above all, aim at giving
them a clean conscience, by means of which, alone,
it is possible to persuade effectively.
همی


## p. 118 (#142) ############################################

118
THE WILL TO POWER
139.
-
The priest wishes to make it an understood
thing that he is the highest type of man, that he
rules-even over those who wield the power,—that
he is invulnerable and unassailable,—that he is
the strongest power in the community, not by any
means to be replaced or undervalued.
Means thereto: he alone knows; he alone is the
man of virtue ; he alone has sovereign power over
himself: he alone is, in a certain sense, God, and
ultimately goes back to the Godhead; he alone
is the middleman between God and others; the
Godhead administers punishment to every one
who puts the priest at a disadvantage, or who
thinks in opposition to him.
Means thereto: Truth exists. There is only
one way of attaining to it, and that is to become
a priest. Every good in order, nature, or tradition,
is to be traced to the wisdom of the priests. The
Holy Book is their work. The whole of nature is
only a fulfilment of the maxims which it contains,
No other source of goodness exists than the priests.
Every other kind of perfection, even the warrior's,
is different in rank from that of the priests.
Consequence : If the priest is to be the highest
type, then the degrees which lead to his virtues
must be the degrees of value among men. Study,
emancipation from material things, inactivity, im-
passibility, absence of passion, solemnity; - the
opposite of all this is found in the lowest type of
man.


## p. 119 (#143) ############################################

CRITICISM OF RELIGION.
119
The priest has taught a kind of morality which
conduced to his being considered the highest type
of man.
He conceives a type which is the reverse
of his own: the Chandala. By making these as
contemptible as possible, some strength is lent to
the order of castes. The priest's excessive fear of
sensuality also implies that the latter is the most
serious threat to the order of castes (that is to say,
order in general). . . . Every “free tendency” in
puncto puncti overthrows the laws of marriage.
140.
:-
The philosopher considered as the development
of the priestly type :—He has the heritage of the
priest in his blood; even as a rival he is compelled
to fight with the same weapons as the priest of his
time ;-he aspires to the highest authority.
What is it that bestows authority upon men who
have no physical power to wield (no army, no
arms at all . )?
How do such men gain
authority over those who are in possession of
material power, and who represent authority ?
(Philosophers enter the lists against princes, vic-
torious conquerors, and wise statesmen. )
They can do it only by establishing the belief
that they are in possession of a power which is
higher and stronger-God. Nothing is strong
enough: every one is in need of the mediation and
the services of priests. They establish themselves
as indispensable intercessors. The conditions of
their existence are: (1) That people believe in
the absolute superiority of their god, in fact believe
-


## p. 120 (#144) ############################################

I 20
THE WILL TO POWER.
in their god; (2) that there is no other access, no
direct access to god, save through them. The
second condition alone gives rise to the concept
"heterodoxy"; the first to the concept “dis-
"
believers" (that is to say, he who believes in
another god).
141.
A Criticism of the Holy Lie. —That a lie is
allowed in pursuit of holy ends is a principle
which belongs to the theory of all priestcraft,
and the object of this inquiry is to discover to
what extent it belongs to its practice.
But philosophers, too, whenever they intend
taking over the leadership of mankind, with the
ulterior motives of priests in their minds, have
never failed to arrogate to themselves the right to
lie: Plato above all. But the most elaborate of
lies is the double lie, developed by the typically
Arian philosophers of the Vedanta : two systems,
contradicting each other in all their main points,
but interchangeable, complementary, and mutually
expletory, when educational ends were in question.
The lie of the one has to create a condition in
which the truth of the other can alone become
intelligible.
How far does the holy lie of priests and philo-
sophers go ? — The question here is, what hypo-
theses do they advance in regard to education,
and what are the dogmas they are compelled to
invent in order to do justice to these hypotheses ?
First : they must have power, authority, and
absolute credibility on their side.
.


## p. 121 (#145) ############################################

CRITICISM OF RELIGION.
121
Secondly: they must have the direction of the
whole of Nature, so that everything affecting the
individual seems to be determined by their law.
Thirdly : their domain of power must be very
extensive, in order that its control may escape
the notice of those they subject : they must know
the penal code of the life beyond—of the life
"after death,”—and, of course, the means where-
by the road to blessedness may be discovered.
They have to put the notion of a natural course
of things out of sight, but as they are intelligent
and thoughtful people, they are able to promise a
host of effects, which they naturally say are con-
ditioned by prayer or by the strict observance of
their law. They can, moreover, prescribe a large
number of things which are exceedingly reasonable
—only they must not point to experience or
empiricism as the source of this wisdom, but to
revelation or to the fruits of the "most severe
exercises of penance. "
The holy lie, therefore, applies principally to the
purpose of an action (the natural purpose, reason,
is made to vanish: a moral purpose, the observ-
ance of some law, a service to God, seems to be
the purpose): to the consequence of an action (the
natural consequence is interpreted as something
supernatural, and, in order to be on surer ground,
other incontrollable and supernatural consequences
are foretold).
In this way the concepts good and evil are
created, and seem quite divorced from the natural
concepts : "useful,” “harmful,” “life-promoting,"
“ life-reducing,"_indeed, inasmuch as another life


## p. 122 (#146) ############################################

122
THE WILL TO POWER,
is imagined, the former concepts may even be
antagonistic to Nature's concepts of good and evil.
In this way, the proverbial concept “conscience. ”
is created : an inner voice, which, though it makes
itself heard in regard to every action, does not
measure the worth of that action according to its
results, but according to its intention or the con-
formity of this intention to the “law. "
The holy lie therefore invented: (1) a god who
punishes and rewards, who recognises and carefully
observes the law-book of the priests, and who is
particular about sending them into the world as
his mouthpieces and plenipotentiaries; (2) an
After Life, in which, alone, the great penal machine
is supposed to be active to this end the immor-
tality of the soul was invented; (3) a conscience in
man, understood as the knowledge that good and
evil are permanent values-that God himself
speaks through it, whenever its counsels are in
conformity with priestly precepts; (4) Morality as
the denial of all natural processes, as the subjection
of all phenomena to a moral order, as the inter-
pretation of all phenomena as the effects of a
moral order of things (that is to say, the concept
of punishment and reward), as the only power and
only creator of all transformations; (5) Truth as
given, revealed, and identical with the teaching of
the priests: as the condition to all salvation and
happiness in this and the next world.
In short: what is the price paid for the improve-
ment supposed to be due to morality - The
unhinging of reason, the reduction of all motives to
fear and hope (punishment and reward); dependence
-


## p. 123 (#147) ############################################

CRITICISM OF RELIGION,
I 23
upon the tutelage of priests, and upon a formulary
exactitude which is supposed to express a divine
will; the implantation of a "conscience” which
establishes a false science in the place of experience
and experiment: as though all one had to do or
had not to do were predetermined a kind of
castration of the seeking and striving spirit ;-in
short: the worst mutilation of man that can be
imagined, and it is pretended that "the good
man” is the result.
Practically speaking, all reason, the whole heri-
tage of intelligence, subtlety, and caution, the first
condition of the priestly canon, is arbitrarily re-
duced, when it is too late, to a simple mechanical
process : conformity with the law becomes a pur-
pose in itself, it is the highest purpose ; Life no
longer contains any problems;—the whole conception
of the world is polluted by the notion of punish-
ment;-Life itself, owing to the fact that the
priest's life is upheld as the non plus ultra of
perfection, is transformed into a denial and pol-
lution of life;—the concept “God” represents an
aversion to Life, and even a criticism and a con-
temning of it. Truth is transformed in the mind,
into priestly prevarication; the striving after truth,
into the study of the Scriptures, into the way to
become a theologian. .
142.
A criticism of the Law-Book of Manu. The
whole book is founded upon the holy lie. Was
it the well-being of humanity that inspired the
whole of this system? Was this kind of man,


## p. 124 (#148) ############################################

124
THE WILL TO POWER.
1
who believes in the interested nature of every
action, interested or not interested in the success
of this system? The desire to improve mankind
—whence comes the inspiration to this feeling?
Whence is the concept improvement taken?
We find a class of men, the sacerdotal class, who
consider themselves the standard pattern, the
highest example and most perfect expression of
the type man.
The notion of "improving ” man-
kind, to this class of men, means to make man-
kind like themselves. They believe in their own
superiority, they will be superior in practice: the
cause of the holy lie is The Will to Power, . .
Establishment of the dominion: to this end,
ideas which place a non plus ultra of power with
the priesthood are made to prevail. Power ac-
quired by lying was the result of the recognition
of the fact that it was not already possessed
physically, in a military form. . . . Lying as a
supplement to power—this is a new concept of
" truth. ”
It is a mistake to presuppose unconscious and
innocent development in this quarter—a sort of
self-deception. Fanatics are not the discoverers
of such exhaustive systems of oppression. .
Cold-blooded reflection must have been at work
here; the same sort of reflection which Plato
showed when he worked out his "State "_"One
must desire the means when one desires the end. "
Concerning this political maxim, all legislators
have always been quite clear.
We possess the classical model, and it is speci-
fically Arian: we can therefore hold the most
.
.


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CRITICISM OF RELIGION.
125
gifted and most reflective type of man responsible
for the most systematic lie that has ever been
told. . . . Everywhere almost the lie was copied,
and thus Arian influence corrupted the world. . .
.
.
143.
>
Much is said to-day about the Semitic spirit of
the New Testament: but the thing referred to is
merely priestcraft,—and in the purest example
of an Arian law-book, in Manu, this kind of
“Semitic spirit "—that is to say, Sacerdotalism, is
worse than anywhere else.
The development of the Jewish hierarchy is not
original : they learnt the scheme in Babylon—it
is Arian. When, later on, the same thing became
dominant in Europe, under the preponderance
of Germanic blood, this was in conformity to the
spirit of the ruling race: a striking case of atavism.
The Germanic middle ages aimed at a revival of
the Arian order of castes.
Mohammedanism in its turn learned from
Christianity the use of a "Beyond” as an instru-
ment of punishment.
The scheme of a permanent community, with
priests at its head—this oldest product of Asia's
great culture in the domain of organisation
naturally provoked reflection and imitation in every
way. —Plato is an example of this, but above all,
the Egyptians.
144.
Moralities and religions are the principal means
by which one can modify men into whatever one


## p. 126 (#150) ############################################

126
THE WILL TO POWER.
likes; provided one is possessed of an overflow
of creative power, and can cause one's will to pre-
vail over long periods of time.
145.
If one wish to see an affirmative Arian religion
which is the product of a ruling class, one should
read the law-book of Manu. (The deification of
the feeling of power in the Brahmin : it is in-
teresting to note that it originated in the warrior-
caste, and was later transferred to the priests. )
If one wish to see an affirmative religion of the
Semitic order, which is the product of the ruling
class, one should read the Koran or the earlier
portions of the Old Testament. (Mohammedan-
ism, as a religion for men, has profound contempt
for the sentimentality and prevarication of Christi-
anity, . . . which, according to Mohammedans,
is a woman's religion. )
If one wish to see a negative religion of the
Semitic order, which is the product of the op-
pressed class, one should read the New Testament
(which, according to Indian and Arian points
of view, is a religion for the Chandala).
If one wish to see a negative Arian religion,
which is the product of the ruling classes, one
should study Buddhism.
It is quite in the nature of things that we have
no Arian religion which is the product of the
oppressed classes; for that would have been a
contradiction: a race of masters is either para-
mount or else it goes to the dogs.
>


## p. 127 (#151) ############################################

CRITICISM OF RELIGION.
127
146.
Religion, per se, has nothing to do with
morality; yet both offshoots of the Jewish religion
are essentially moral religions—which prescribe the
rules of living, and procure obedience to their
principles by means of rewards and punishment.
147.
-
»
Paganism - Christianity. --Paganism is that
which says yea to all that is natural, it is innocence
in being natural, “naturalness. " Christianity is
that which says no to all that is natural, it is a
certain lack of dignity in being natural ; hostility
to Nature,
“ Innocent" :-Petronius is innocent, for in-
stance. Beside this happy man a Christian is
absolutely devoid of innocence. But since even
the Christian status is ultimately only a natural
condition, though it must not be regarded as such,
the term “ Christian” soon begins to mean the
counterfeiting of the psychological interpretation.
148.
The Christian priest is from the root a mortal
enemy of sensuality: one cannot imagine a greater
contrast to his attitude than the guileless, slightly
awed, and solemn attitude, which the religious
rites of the most honourable women in Athens
maintained in the presence of the symbol of sex.
In all non-ascetic religions the procreative act is
the secret per se: a sort of symbol of perfection


## p. 128 (#152) ############################################

128
THE WILL TO POWER.
and of the designs of the future: re-birth, im-
mortality.
149.
Our belief in ourselves is the greatest fetter,
the most telling spur, and the strongest pinion.
Christianity ought to have elevated the innocence
of man to the position of an article of belief-
men would then have become gods : in those
days believing was still possible.
150.
The egregious lie of history: as if it were the
corruption of Paganism that opened the road to
Christianity. As a matter of fact, it was the
enfeeblement and moralisation of the man of
antiquity. The new interpretation of natural
functions, which made them appear like vices, had
already gone before!
151.
Religions are ultimately wrecked by the belief
in morality. The idea of the Christian moral
God becomes untenable,-hence " Atheism," -as
though there could be no other god.
Culture is likewise wrecked by the belief in
morality. For when the necessary and only
possible conditions of its growth are revealed,
nobody will any longer countenance it (Buddh-
ism).


## p. 129 (#153) ############################################

CRITICISM OF RELIGION.
129
152.
The physiology of Nihilistic religions. -All in
all, the Nihilistic religions are systematised histories
of sickness described in religious and moral ter-
minology.
In pagan cultures it is around the interpretation
of the great annual cycles that the religious cult
turns; in Christianity it is around a cycle of
paralytic phenomena.
153
This Nihilistic religion gathers together all the
decadent elements and things of like order which
it can find in antiquity, viz. :-
(a) The weak and the botched (the refuse of the
ancient world, and that of which it rid itself with
most violence).
(6) Those who are morally obsessed and anti-
pagan.
(c) Those who are weary of politics and in-
different (the blasé Romans), the denationalised,
who know not what they are.
(d) Those who are tired of themselves—who
are happy to be party to a subterranean conspiracy.
154.
Buddha versus Christ. -Among the Nihilistic
religions, Christianity and Buddhism may always
be sharply distinguished. Buddhism is the ex-
pression of a fine evening, perfectly sweet and
mild-it is a sort of gratitude towards all that
I
VOL. I.


## p. 130 (#154) ############################################

130
THE WILL TO POWER.
>
lies hidden, including that which it entirely
lacks, viz. , bitterness, disillusionment, and resent-
ment. Finally it possesses lofty intellectual love ;
it has got over all the subtlety of philosophical
contradictions, and is even resting after it, though
it is precisely from that source that it derives its
intellectual glory and its glow as of a sunset
(it originated in the higher classes).
Christianity is a degenerative movement, con-
sisting of all kinds of decaying and excremental
elements: it is not the expression of the downfall
of a race, it is, from the root, an agglomeration
of all the morbid elements which are mutually
attractive and which gravitate to one another.
It is therefore not a national religion, not
determined by race: it appeals to the disinherited
everywhere ; it consists of a foundation of resent-
ment against all that is successful and dominant:
it is in need of a symbol which represents the
damnation of everything successful and dominant.
It is opposed to every form of intellectual move-
ment, to all philosophy: it takes up the cudgels
for idiots, and utters a curse upon all intellect.
Resentment against those who are gifted, learned,
intellectually independent: in all these it suspects
the element of success and domination.
155.
In Buddhism this thought prevails : “All
passions, everything which creates emotions and
leads to blood, is a call to action "_to this extent
alone are its believers warned against evil. For
»


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CRITICISM OF RELIGION.
131
action has no sense, it merely binds one to
existence. All existence, however, has no sense.
Evil is interpreted as that which leads to irration-
alism: to the affirmation of means whose end is
denied. A road to nonentity is the desideratum,
hence all emotional impulses are regarded with
horror. For instance: “ On no account seek after
revenge! Be the enemy of no one! ”—The
Hedonism of the weary finds its highest expression
here. Nothing is more utterly foreign to Buddhism
than the Jewish fanaticism of St. Paul: nothing
could be more contrary to its instinct than the
tension, fire, and unrest of the religious man, and,
above all, that form of sensuality which sanctifies
Christianity with the name “Love. " Moreover,
it is the cultured and very intellectual classes who
find blessedness in Buddhism: a race wearied and
besotted by centuries of philosophical quarrels,
but not beneath all culture as those classes
were from which Christianity sprang. . . In the
Buddhistic ideal, there is essentially an emancipa-
tion from good and evil: a very subtle suggestion
of a Beyond to all morality is thought out in its
teaching, and this Beyond is supposed to be
compatible with perfection,—the condition being,
that even good actions are only needed pro tem. ,
merely as a means,—that is to say, in order to be
free from all action.
.
156.
How very curious it is to see a Nihilistic religion
such as Christianity, sprung from, and in keeping
with, a decrepit and worn-out people, who have


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132
THE WILL TO POWER.
outlived all strong instincts, being transferred step
by step to another environment—that is to say,
to a land of young people, who have not yet lived
at all. The joy of the final chapter, of the fold
and of the evening, preached to barbarians and
Germans ! How thoroughly all of it must first
have been barbarised, Germanised! To those
who had dreamed of a Walhalla: who found
happiness only in war ! A supernational religion
preached in the midst of chaos, where no nations
yet existed even.
157.
The only way to refute priests and religions is
this : to show that their errors are no longer
beneficent—that they are rather harmful; in short,
that their own “proof of power” no longer holds
good.
2. CONCERNING THE HISTORY OF CHRISTIANITY.
158.
Christianity as an historical reality should not
be confounded with that one root which its name
recalls. The other roots, from which it has
sprung, are by far the more important. It is an
unprecedented abuse of names to identify such
manifestations of decay and such abortions as
the “Christian Church," “Christian belief,” and
“Christian life," with that Holy Name. What
did Christ deny ? Everything which to-day is
called Christian.


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CRITICISM OF RELIGION.
133
159.
"
The whole of the Christian creed-all Christian
truth,” is idle falsehood and deception, and is
precisely the reverse of that which was at the
bottom of the first Christian movement.
All that which in the ecclesiastical sense is
Christian, is just exactly what is most radically
anti-Christian: crowds of things and people appear
instead of symbols, history takes the place of
eternal facts, it is all forms, rites, and dogmas
instead of a “practice” of life. To be really
Christian would mean to be absolutely indifferent
to dogmas, cults, priests, church, and theology.
The practice of Christianity is no more an im-
possible phantasy than the practice of Buddhism
is: it is merely a means to happiness.
160.
"
Jesus goes straight to the point, the “ Kingdom
of Heaven" in the heart, and He does not find the
means in duty to the Jewish Church; He even
regards the reality of Judaism (its need to main-
tain itself) as nothing; He is concerned purely
with the inner man.
Neither does He make anything of all the
coarse forms relating to man's intercourse with
God: He is opposed to the whole of the teaching
of repentance and atonement; He points out how
man ought to live in order to feel himself“ deified,”.
and how futile it is on his part to hope to live
properly by showing repentance and contrition
"


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134
THE WILL TO POWER.
y for his sins
. “Sin is of no account” is practically
s to
his chief standpoint.
Sin, repentance, forgiveness,- all this does not
Christianity . . . it is Judaism or
Paganism which has become mixed up with Christ's
teaching
161.
The Kingdom of Heaven is a state of the heart
(of children it is written, “for theirs is the
Kingdom of Heaven”): it has nothing to do with
superterrestrial things. The Kingdom of God
cometh,” not chronologically or historically, not
on a certain day in the calendar; it is not something
which one day appears and was not previously
there; it is a “change of feeling in the individual,"
it is something which may come at any time and
which may be absent at any time.
162.
The thief on the cross :- -When the criminal him-
self, who endures a painful death, declares: “the
way this Jesus suffers and dies, without a murmur
of revolt or enmity, graciously and resignedly, is
the only right way,” he assents to the gospel; and
by this very fact he is in Paradise.
163
Jesus bids us :--not to resist, either by deeds or
in our heart, him who ill-treats us;
He bids us admit of no grounds for separating
ourselves from our wives;


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CRITICISM OF RELIGION.
135
L
He bids
us
make no distinction between
foreigners and fellow-countrymen, strangers and
familiars;
He bids us show anger to no one, and treat no
one with contempt ;-give alms secretly; not to
desire to become rich; not to swear not to
stand in judgment;-become reconciled with our
enemies and forgive offences ;—not to worship L.
in public.
“Blessedness" is nothing promised: it is here,
with us, if we only wish to live and act in a par-
ticular way.
164.
Subsequent Additions ; – The whole of the
prophet- and thaumaturgist-attitudes and the
bad temper; while the conjuring-up of a supreme
tribunal of justice is an abominable corruption
(see Mark vi. II: “And whosoever shall not
receive you.
Verily I say unto you, It shall
be more tolerable for Sodom and Gomorrha,” etc. ).
The “fig tree” (Matt. xxi. 18, 19): “Now in the
morning as he returned into the city, he hungered.
And when he saw a fig tree in the way, he came
to it, and found nothing thereon, but leaves only,
and said unto it, Let no fruit grow on thee hence-
forward for ever. And presently the fig tree
withered away
165.
The teaching of rewards and punishments has
become mixed up with Christianity in a way
which is quite absurd; everything is thereby spoilt.


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136
THE WILL TO POWER.
In the same way, the practice of the first ecclesia
militans, of the Apostle Paul and his attitude, is
put forward as if it had been commanded or pre-
determined.
The subsequent glorification of the actual life
and teaching of the first Christians: as if every-
thing had been prescribed beforehand and had been
only a matter of following directions And
as for the fulfilment of scriptural prophecies : how
much of all that is more than forgery and cooking ?
166.
Jesus opposed a real life, a life in truth, to
ordinary life: nothing could have been more
foreign to His mind than the somewhat heavy
nonsense of an "eternal Peter,”—of the eternal
duration of a single person.
Precisely what He
combats is the exaggerated importance of the
“person": how can He wish to immortalise it?
He likewise combats the hierarchy within the
community ; He never promises a certain propor-
tion of reward for a certain proportion of deserts :
how can He have meant to teach the doctrine of
punishment and reward in a Beyond ?
167.
Christianity is an ingenuous attempt at bringing
about a Buddhistic movement in favour of peace,
sprung from the very heart of the resenting masses
but transformed by Paul into a mysterious
pagan cult, which was ultimately able to accord


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CRITICISM OF RELIGION.
137
.
}
with the whole of State organisation . . . and
which carries on war, condemns, tortures, conjures,
and hates.
Paul bases his teaching upon the need of
mystery felt by the great masses capable of
religious emotions: he seeks a victim, a bloody
phantasmagoria, which may be equal to a contest
with the images of a secret cult: God on the
cross, the drinking of blood, the unio mystica with
the “ victim. ”
He seeks the prolongation of life after death
(the blessed and atoned after-life of the individual
soul) which he puts in causal relation with the
victim already referred to (according to the type
of Dionysos, Mithras, Osiris).
He feels the necessity of bringing notions of
guilt and sin into the foreground, not a new
practice of life (as Jesus Himself demonstrated and
taught), but a new cult, a new belief, a beliefin a mira-
culous metamorphosis (“Salvation " through belief).
He understood the great needs of the pagan
world, and he gave quite an absolutely arbitrary
picture of those two plain facts, Christ's life and
death. He gave the whole a new accent, altering
the equilibrium everywhere . . . he was one of
the most active destroyers of primitive Christianity.
The attempt made on the life of priests and theo-
logians culminated, thanks to Paul, in a new priest-
hood and theology—a ruling caste and a Church.
The attempt made to suppress the fussy im-
portance of the "person," culminated in the belief
in the eternal " personality” (and in the anxiety
concerning "eternal salvation" . . . ), and in the
a


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138
THE WILL TO POWER.
most paradoxical exaggeration of individual
egoism.
This is the humorous side of the question-
tragic humour: Paul again set up on a large scale
precisely what Jesus had overthrown by His life.
At last, when the Church edifice was complete, it
even sanctioned the existence of the State.
168.
C
The Church is precisely that against which
Jesus inveighed—and against which He taught
His disciples to fight.
169.
A God who died for our sins, salvation through
faith, resurrection after death——all these things
are the counterfeit coins of real Christianity, for
which that pernicious blockhead Paul must be
held responsible.
The life which must serve as an example consists
in love and humility; in the abundance of hearty
emotion which does not even exclude the lowliest;
in the formal renunciation of all desire of making
its rights felt, of all defence; of conquest, in the
sense of personal triumph; in the belief in salva-
tion in this world, despite all sorrow, opposition, and
death; in forgiveness and the absence of anger and
contempt; in the absence of a desire to be rewarded;
in the refusal to be bound to anybody; abandon-
ment to all that is most spiritual and intellectual;
a


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CRITICISM OF RELIGION.
139
-in fact, a very proud life controlled by the will
of a servile and poor life.
Once the Church had allowed itself to take
over all the Christian practice, and had formally
sanctioned the State,—that kind of life which Jesus
combats and condemns,
it was obliged to lay
the sense of Christianity in other things than early
Christian ideals—that is to say, in the faith in
incredible things, in the ceremonial of prayers,
worship, feasts, etc. etc. The notions "sin," " for-
giveness,” “punishment,"
“punishment,” “reward”—everything,
in fact, which had nothing in common with, and
was quite absent from, primitive Christianity, now
comes into the foreground.
An appalling stew of Greek philosophy and
Judaism; asceticism ; continual judgments and
condemnations; the order of rank, etc.
170.
Christianity has, from the first, always trans-
formed the symbolical into crude realities :
(1) The antitheses “true life" and "false life"
were misunderstood and changed into “life here"
and "life beyond. "
(2) The notion "eternal life,” as opposed to
the personal life which is ephemeral, is translated
into “personal immortality”;
(3) The process of fraternising by means of
sharing the same food and drink, after the Hebrew-
Arabian manner, is interpreted as the "miracle of
transubstantiation. ”
(4) "Resurrection” which was intended to


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140
THE WILL TO POWER.
mean the entrance to the “true life," in the sense
of being intellectually “ born again,” becomes an
"
historical contingency, supposed to take place at
some moment after death;
(5) The teaching of the Son of man as the
“Son of God,"—that is to say, the life-relationship
between man and God, becomes the “second
person of the Trinity," and thus the filial relation-
ship of every man-even the lowest-to God, is
done away with;
(6) Salvation through faith (that is to say, that
there is no other way to this filial relationship to
God, save through the practice of life taught by
Christ) becomes transformed into the belief that
there is a miraculous way of atoning for all sin;
though not through our own endeavours, but by
means of Christ :
For all these purposes, “Christ on the Cross'
had to be interpreted afresh. The death itself
would certainly not be the principal feature of the
event . . .