It is quite in the nature of things that we have
no Arian religion religion which is the product of the
?
no Arian religion religion which is the product of the
?
Nietzsche - Works - v14 - Will to Power - a
other words: in the psychological concept of G
a certain state of the soul is personified as a cat in order to appear as an effect.
The psychological logic is as follows: when t feeling of power suddenly seizes and overwhel
a man,--and this takes place in the case of the great passions,--a doubt arises in him co cerning his own person: he dare not think hims the cause of this astonishing sensation--and th
and when this condition overtal
? ? ? CRITICISM OF RELIGION.
II5
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 men
by surprise: and just as the sick man, who feels one of his limbs unaccountably heavy, concludes that another man must be sitting on the ingenuous homo religiosus, divides himself up into several people. Religion an example the
"alte? ration personnalite? . " sort fear and sensation terror one's own presence. But also feeling inordinate rapture and exaltation. Among sick people, the sensation health suffices
awaken belief the proximity God.
136.
Rudimentary psychology of the religious man --
All changes are effects; all effects are effects
will (the notion "Nature" and "natural law," lacking); all effects presuppose agent. Rudimentary psychology: one only cause
oneself, something.
Result: States power impute man the
feeling that he not the cause them, that he
not responsible for them: they come without being willed do so--consequently we cannot
their originators: will that not free (that
say, the knowledge change our condition
which we have not helped bring about) requires strong will.
Consequence this rudimentary psychology: Man has never dared credit himself with his
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strong and startling moods, he has alwa. ceived them as "passive," as "imposed up
from outside": Religion is the offsho doubt concerning the entity of the per
alte? ration of the personality: in so far as thing great and strong in man was col
superhuman and foreign, man belittled his he laid the two sides, the very pitiable ar
side, and the very strong and startling sid
in two spheres, and called the one "Man" Other "God. "
And he has continued to act on thes during the period of the moral idiosync did not interpret his lofty and sublime
states as "proceeding from his own will the "work" of the person. Even the C
himself divides his personality into two p. one a mean and weak fiction which he ca
and the other which he calls God (Delive Saviour).
Religion has lowered the concept "ma ultimate conclusion is that all goodness, gi and truth are superhuman, and are only ob by the grace of God.
I 37.
One way of raising man out of his sel ment, which brought about the decline of t of view that classed all lofty and strong : the soul, as strange, was the theory of 1
ship. These lofty and strong states of
could at least be interpreted as the influ our forebears; we belonged to each other,
? ? ? ? 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.
I38.
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.
? ? ? ? II8 THE WILL TO POWER
I39.
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 certain sense, God, and ultimately goes back the Godhead; he alone
the middleman between God and others; the
Godhead administers punishment every one who puts the priest disadvantage, who
? thinks opposition him.
AMeans thereto: Truth exists. There
only
one way attaining and that become priest. Every good order, nature, tradition,
Holybe traced the wisdom the priests. The
Book their work. The whole nature
the maxims which contains. goodness exists than the priests. perfection, even the warrior's,
only
fulfilment No other source
Every other kind
different rank from that the priests. Consequence the priest the highest
type, then the degrees which lead his virtues must the degrees value among men. Study,
\-> emancipation from material things, inactivity, im Passibility, absence passion, solemnity; -- the
opposite this found the lowest type of Inan,
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? CRITICISM OF RELIGION.
II9
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.
I4O.
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
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
? arms at all. . . )? How do such men
? ? ? I2O 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).
I4 I.
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 priests and philo sophers go? --The question here what hypo
theses do they advance regard education, and what are the dogmas they are compelled
invent order do justice these hypotheses? First they must have power, authority, and
absolute credibility on their side.
? . . .
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to
in to
lie of
to is, to
? CRITICISM OF RELIGION. I2 I
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 of
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
? ? ? I22 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
results, but according its intention the con
Punishes and rewards, who recognises and carefully
observes the law-book the priests, and who
particular about sending them into the world his mouthpieces and plenipotentiaries; (2) After Life, which, alone, the great penal machine
man, understood the knowledge that good and evil are permanent values--that God himself
formity
this intention the "law. "
The holy therefore invented: (1) god who
? supposed
be active--to this end the immor tality the soul was invented; (3) conscience
speaks through
conformity with priestly precepts; (4) Morality
the denial all natural processes, the subjection phenomena moral order, the inter
pretation all phenomena
moral order things (that punishment and reward),
the effects
say, the concept
happiness
whenever its counsels are
the only power and only creator transformations; (5) Truth given, revealed, and identical with the teaching
the priests: the condition all salvation and
ment supposed due morality? --The
unhinging reason, the reduction all motives fear and hope (punishment and reward); dependence
this and the next world.
short: what the price paid for the improve
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? CRITICISM OF RELIGION.
I23
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
aversion to Life, and even a criticism and a con
temning of Truth transformed the mind, into priestly prevarication; the striving after truth,
into the study of the Scriptures, into the way
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
theologian.
42.
become
whole book founded upon the holy lie. Was the well-being humanity that inspired the
whole this system? Was this kind man,
criticism of the Law-Book of Manu. --The
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? I24
THE WILL TO POWER.
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 P
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
? 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
of the fact that it was not
self-deception.
Fanatics are not the discoverers
of such exhaustive systems of oppression. . . . Cold-blooded reflection must have been at work
here;
showed when he worked out his "State"--"One
the same sort of reflection which Plato
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
? ? ? the Egyptians -
I 44.
CRITICISM OF RELIGION.
I25
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. . . .
I43.
Much is said to-day about the Semitic spirit of the Wew 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,
? Moralities and religions are the principal means by which one can modify men into whatever one
? ? ? I 26 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.
I 45.
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;
contradiction: a race of nasters is either mount or else it goes to the dogs.
for that would have been a para
? ? ? CRITICISM OF RELIGION.
I46.
127
Religion, per has nothing do with
morality; yet both offshoots the Jewish religion are essentially moral religions--which prescribe the
rules living, and procure obedience their principles by means rewards and punishment.
47.
Paganism -Christianity. --Paganism
that which says yea all that natural, innocence
being natural, "naturalness. " Christianity
that which says no all that natural,
certain lack dignity being natural hostility to Nature.
"Innocent":--Petronius innocent, for in stance. Beside this happy man Christian
? absolutely devoid
the Christian status condition, though
innocence. But since even ultimately only natural
must not be regarded such,
the term "Christian" soon begins mean the counterfeiting the psychological interpretation.
I48.
The Christian priest from the root mortal enemy sensuality: one cannot imagine greater
contrast his attitude than the guileless, slightly awed, and solemn attitude, which the religious rites of the most honourable women Athens
maintained the presence the symbol sex.
In all non-ascetic religions the procreative act the secret per se: sort symbol perfection
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? I28 THE WILL TO POWER.
and of the designs of the future: re-birth, im. mortality.
I 49.
greatest fetter, the most telling spur, and the strongest pinion,
Our belief in ourselves is the
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.
I 5 O.
The egregious history: were the corruption Paganism that opened the road Christianity. As matter fact, was the enfeeblement and moralisation of the man of
--> antiquity. The new interpretation natural functions, which made them appear like vices, had already gone before
I5
Religions are ultimately wrecked by the belief
? morality.
God becomes untenable,--hence "Atheism,"--as
The idea the Christian moral
though there could no other god.
Culture likewise wrecked by the belief
morality. For when the necessary and only possible conditions growth are revealed,
nobody will any longer countenance (Buddh ism).
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of it
as if it
of its
be ! alie of
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? CRITICISM OF RELIGION.
I 52.
I29
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.
I 53.
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).
(b) Those who are morally obsessed and anti pagan.
(c) Those who are weary of politics and in different (the blase? 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.
I 54.
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 VOL. I. I
-
? ? ? ? I30
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
precisely from that source that intellectual glory and its glow
though
derives sunset
originated the higher classes).
Christianity degenerative movement, con
sisting
elements: race,
all the morbid elements which are
attractive and which gravitate one another. therefore not national religion, not
determined by race:
all kinds decaying and excremental not the expression the downfall from the root, an agglomeration
appeals the disinherited foundation resent
? everywhere;
ment against all that
need
damnation opposed
successful and dominant: symbol which represents the
everything successful and dominant. every form intellectual move
consists
ment, philosophy: takes up the cudgels
for idiots, and utters curse upon intellect. Resentment against those who are gifted, learned,
intellectually independent: all these suspects the element of success and domination.
55.
Buddhism this thought prevails: "All passions, everything which creates emotions and _-leads blood, call action"--to this extent
alone are believers warned against evil. For
mutually
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? CRITICISM OF RELIGION.
I31
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 highest expression here. Nothing more utterly foreign Buddhism *
St. Paul: nothing"
its instinct than the the religious man, and,
above all, that form
Christianity with the name "Love. " Moreover,
the cultured and very intellectual classes who
find blessedness Buddhism: race wearied and besotted by centuries philosophical quarrels,
but not beneath all culture as those classes were from which Christianity sprang. the Buddhistic ideal, there essentially an emancipa
tion from good and evil: very subtle suggestion Beyond all morality thought out its teaching, and this Beyond supposed be
compatible with perfection,--the condition being,
that even good actions are only needed pro tem,
than the Jewish fanaticism
could be more contrary tension, fire, and unrest
? merely means,--that say, free from all action.
56.
order be
sensuality which sanctifies
How very curious see Nihilistic religion such Christianity, sprung from, and keeping with, decrepit and worn-out people, who have
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? I32
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 get existed even.
I 57.
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,
? ? ? ? CRITICISM OF RELIGION.
I 59.
I33
The whole of the Christian creed--all Christian "truth," is idle falsehood and deception, and is
precisely
bottom of the first Christian movement.
the reverse of that which was at the
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 forms, rites, and dogmas instead "practice" life. To really
Christian would mean be absolutely indifferent dogmas, cults, priests, church, and theology.
The practice Christianity no more an im possible phantasy than the practice Buddhism is: merely means happiness.
I6O.
Jesus goes straight the point, the "Kingdom
of Heaven" the heart, and He does not find the
means duty the Jewish Church; He even
regards the reality Judaism (its need main
tain itself) nothing; He concerned purely with the inner man.
Neither does He make anything all the coarse forms relating man's intercourse with God: He opposed the whole the teaching
repentance and atonement; He points out how
man ought live order feel himself "deified," and how futile on his part hope live
? properly by showing repentance
and contrition
? ? to
of
of
be
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? I34
THE WILL TO POWER.
for his sins. "Sin is of no account" is practically his chief standpoint.
Sin, repentance, forgiveness,--all
this does not belong to Christianity . . . it is Judaism or
Paganism which has become mixed up with Christ's teaching.
I6 I.
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. . . .
I62.
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. . . .
I63.
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;
? ? ? ? CRITICISM OF RELIGION.
I35
He bids us make no distinction between A 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 in public.
"Blessedness" is nothing promised: it is here,
with we only wish live and act par- ticular way.
I64.
justice abominable corruption
"And whosoever shall not Verily say unto you, shall
? 2. /
? Additions --The whole the
Subsequent
prophet- and thaumaturgist-attitudes and the bad temper; while the conjuring-up supreme
tribunal
(see Mark receive you.
more tolerable for Sodom and Gomorrha," etc. ). The "fig tree" (Matt. xxi. 18, 19): "Now the morning returned into the city, hungered.
And when he saw fig tree the way, came and found nothing thereon, but leaves only,
and said unto Let no fruit grow on thee hence forward for ever. And presently the fig tree withered away. "
I65.
The teaching rewards and punishments has become mixed up with Christianity way
quite absurd; everything thereby spoilt.
which
? ? is
us, if
is
in a
he
he in It
of a
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. vi.
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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?
I66.
? /
|-> ordinary life: nothing could have been more
Jesus opposed a real life, a life in truth, to
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 P
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
-
? ? ? *
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 . . .
a certain state of the soul is personified as a cat in order to appear as an effect.
The psychological logic is as follows: when t feeling of power suddenly seizes and overwhel
a man,--and this takes place in the case of the great passions,--a doubt arises in him co cerning his own person: he dare not think hims the cause of this astonishing sensation--and th
and when this condition overtal
? ? ? CRITICISM OF RELIGION.
II5
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 men
by surprise: and just as the sick man, who feels one of his limbs unaccountably heavy, concludes that another man must be sitting on the ingenuous homo religiosus, divides himself up into several people. Religion an example the
"alte? ration personnalite? . " sort fear and sensation terror one's own presence. But also feeling inordinate rapture and exaltation. Among sick people, the sensation health suffices
awaken belief the proximity God.
136.
Rudimentary psychology of the religious man --
All changes are effects; all effects are effects
will (the notion "Nature" and "natural law," lacking); all effects presuppose agent. Rudimentary psychology: one only cause
oneself, something.
Result: States power impute man the
feeling that he not the cause them, that he
not responsible for them: they come without being willed do so--consequently we cannot
their originators: will that not free (that
say, the knowledge change our condition
which we have not helped bring about) requires strong will.
Consequence this rudimentary psychology: Man has never dared credit himself with his
4% Z+. -
? when one knows that one has willed
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is
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? II6 THE WILL TO POWER.
strong and startling moods, he has alwa. ceived them as "passive," as "imposed up
from outside": Religion is the offsho doubt concerning the entity of the per
alte? ration of the personality: in so far as thing great and strong in man was col
superhuman and foreign, man belittled his he laid the two sides, the very pitiable ar
side, and the very strong and startling sid
in two spheres, and called the one "Man" Other "God. "
And he has continued to act on thes during the period of the moral idiosync did not interpret his lofty and sublime
states as "proceeding from his own will the "work" of the person. Even the C
himself divides his personality into two p. one a mean and weak fiction which he ca
and the other which he calls God (Delive Saviour).
Religion has lowered the concept "ma ultimate conclusion is that all goodness, gi and truth are superhuman, and are only ob by the grace of God.
I 37.
One way of raising man out of his sel ment, which brought about the decline of t of view that classed all lofty and strong : the soul, as strange, was the theory of 1
ship. These lofty and strong states of
could at least be interpreted as the influ our forebears; we belonged to each other,
? ? ? ? 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.
I38.
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.
? ? ? ? II8 THE WILL TO POWER
I39.
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 certain sense, God, and ultimately goes back the Godhead; he alone
the middleman between God and others; the
Godhead administers punishment every one who puts the priest disadvantage, who
? thinks opposition him.
AMeans thereto: Truth exists. There
only
one way attaining and that become priest. Every good order, nature, tradition,
Holybe traced the wisdom the priests. The
Book their work. The whole nature
the maxims which contains. goodness exists than the priests. perfection, even the warrior's,
only
fulfilment No other source
Every other kind
different rank from that the priests. Consequence the priest the highest
type, then the degrees which lead his virtues must the degrees value among men. Study,
\-> emancipation from material things, inactivity, im Passibility, absence passion, solemnity; -- the
opposite this found the lowest type of Inan,
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? CRITICISM OF RELIGION.
II9
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.
I4O.
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
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
? arms at all. . . )? How do such men
? ? ? I2O 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).
I4 I.
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 priests and philo sophers go? --The question here what hypo
theses do they advance regard education, and what are the dogmas they are compelled
invent order do justice these hypotheses? First they must have power, authority, and
absolute credibility on their side.
? . . .
? ? : in
to
in to
lie of
to is, to
? CRITICISM OF RELIGION. I2 I
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 of
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
? ? ? I22 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
results, but according its intention the con
Punishes and rewards, who recognises and carefully
observes the law-book the priests, and who
particular about sending them into the world his mouthpieces and plenipotentiaries; (2) After Life, which, alone, the great penal machine
man, understood the knowledge that good and evil are permanent values--that God himself
formity
this intention the "law. "
The holy therefore invented: (1) god who
? supposed
be active--to this end the immor tality the soul was invented; (3) conscience
speaks through
conformity with priestly precepts; (4) Morality
the denial all natural processes, the subjection phenomena moral order, the inter
pretation all phenomena
moral order things (that punishment and reward),
the effects
say, the concept
happiness
whenever its counsels are
the only power and only creator transformations; (5) Truth given, revealed, and identical with the teaching
the priests: the condition all salvation and
ment supposed due morality? --The
unhinging reason, the reduction all motives fear and hope (punishment and reward); dependence
this and the next world.
short: what the price paid for the improve
? ? of in
of of
toin
of
as as
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to
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of a
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? CRITICISM OF RELIGION.
I23
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
aversion to Life, and even a criticism and a con
temning of Truth transformed the mind, into priestly prevarication; the striving after truth,
into the study of the Scriptures, into the way
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
theologian.
42.
become
whole book founded upon the holy lie. Was the well-being humanity that inspired the
whole this system? Was this kind man,
criticism of the Law-Book of Manu. --The
? ? of
it
A
of
is
a
it.
of
I
is
to
in
? I24
THE WILL TO POWER.
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 P
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
? 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
of the fact that it was not
self-deception.
Fanatics are not the discoverers
of such exhaustive systems of oppression. . . . Cold-blooded reflection must have been at work
here;
showed when he worked out his "State"--"One
the same sort of reflection which Plato
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
? ? ? the Egyptians -
I 44.
CRITICISM OF RELIGION.
I25
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. . . .
I43.
Much is said to-day about the Semitic spirit of the Wew 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,
? Moralities and religions are the principal means by which one can modify men into whatever one
? ? ? I 26 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.
I 45.
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;
contradiction: a race of nasters is either mount or else it goes to the dogs.
for that would have been a para
? ? ? CRITICISM OF RELIGION.
I46.
127
Religion, per has nothing do with
morality; yet both offshoots the Jewish religion are essentially moral religions--which prescribe the
rules living, and procure obedience their principles by means rewards and punishment.
47.
Paganism -Christianity. --Paganism
that which says yea all that natural, innocence
being natural, "naturalness. " Christianity
that which says no all that natural,
certain lack dignity being natural hostility to Nature.
"Innocent":--Petronius innocent, for in stance. Beside this happy man Christian
? absolutely devoid
the Christian status condition, though
innocence. But since even ultimately only natural
must not be regarded such,
the term "Christian" soon begins mean the counterfeiting the psychological interpretation.
I48.
The Christian priest from the root mortal enemy sensuality: one cannot imagine greater
contrast his attitude than the guileless, slightly awed, and solemn attitude, which the religious rites of the most honourable women Athens
maintained the presence the symbol sex.
In all non-ascetic religions the procreative act the secret per se: sort symbol perfection
? ? to of in
of
of
of
a it to
is
ofis is
I
of
of
is
is
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? I28 THE WILL TO POWER.
and of the designs of the future: re-birth, im. mortality.
I 49.
greatest fetter, the most telling spur, and the strongest pinion,
Our belief in ourselves is the
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.
I 5 O.
The egregious history: were the corruption Paganism that opened the road Christianity. As matter fact, was the enfeeblement and moralisation of the man of
--> antiquity. The new interpretation natural functions, which made them appear like vices, had already gone before
I5
Religions are ultimately wrecked by the belief
? morality.
God becomes untenable,--hence "Atheism,"--as
The idea the Christian moral
though there could no other god.
Culture likewise wrecked by the belief
morality. For when the necessary and only possible conditions growth are revealed,
nobody will any longer countenance (Buddh ism).
? ? it
of it
as if it
of its
be ! alie of
is
of
in
to
in
of
I.
of
? CRITICISM OF RELIGION.
I 52.
I29
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.
I 53.
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).
(b) Those who are morally obsessed and anti pagan.
(c) Those who are weary of politics and in different (the blase? 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.
I 54.
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 VOL. I. I
-
? ? ? ? I30
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
precisely from that source that intellectual glory and its glow
though
derives sunset
originated the higher classes).
Christianity degenerative movement, con
sisting
elements: race,
all the morbid elements which are
attractive and which gravitate one another. therefore not national religion, not
determined by race:
all kinds decaying and excremental not the expression the downfall from the root, an agglomeration
appeals the disinherited foundation resent
? everywhere;
ment against all that
need
damnation opposed
successful and dominant: symbol which represents the
everything successful and dominant. every form intellectual move
consists
ment, philosophy: takes up the cudgels
for idiots, and utters curse upon intellect. Resentment against those who are gifted, learned,
intellectually independent: all these suspects the element of success and domination.
55.
Buddhism this thought prevails: "All passions, everything which creates emotions and _-leads blood, call action"--to this extent
alone are believers warned against evil. For
mutually
? ? its
all is it it
to
In
is
to in It of
It
it . of of (it it is . a is
of it is,is in to of is
is aaa
to
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it ofa
of
in a of
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all
of
of
a it,
to to of asit
->
its
? CRITICISM OF RELIGION.
I31
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 highest expression here. Nothing more utterly foreign Buddhism *
St. Paul: nothing"
its instinct than the the religious man, and,
above all, that form
Christianity with the name "Love. " Moreover,
the cultured and very intellectual classes who
find blessedness Buddhism: race wearied and besotted by centuries philosophical quarrels,
but not beneath all culture as those classes were from which Christianity sprang. the Buddhistic ideal, there essentially an emancipa
tion from good and evil: very subtle suggestion Beyond all morality thought out its teaching, and this Beyond supposed be
compatible with perfection,--the condition being,
that even good actions are only needed pro tem,
than the Jewish fanaticism
could be more contrary tension, fire, and unrest
? merely means,--that say, free from all action.
56.
order be
sensuality which sanctifies
How very curious see Nihilistic religion such Christianity, sprung from, and keeping with, decrepit and worn-out people, who have
? ? a as
it
is I
in is
to
is
a
of
of to
a to
is is to in
a
of
to
its
in in
. . .
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it is
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/
? I32
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 get existed even.
I 57.
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,
? ? ? ? CRITICISM OF RELIGION.
I 59.
I33
The whole of the Christian creed--all Christian "truth," is idle falsehood and deception, and is
precisely
bottom of the first Christian movement.
the reverse of that which was at the
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 forms, rites, and dogmas instead "practice" life. To really
Christian would mean be absolutely indifferent dogmas, cults, priests, church, and theology.
The practice Christianity no more an im possible phantasy than the practice Buddhism is: merely means happiness.
I6O.
Jesus goes straight the point, the "Kingdom
of Heaven" the heart, and He does not find the
means duty the Jewish Church; He even
regards the reality Judaism (its need main
tain itself) nothing; He concerned purely with the inner man.
Neither does He make anything all the coarse forms relating man's intercourse with God: He opposed the whole the teaching
repentance and atonement; He points out how
man ought live order feel himself "deified," and how futile on his part hope live
? properly by showing repentance
and contrition
? ? to
of
of
be
to
/
A4
of
to
to to
in
it is
of toasin a
is
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to
is
is
? I34
THE WILL TO POWER.
for his sins. "Sin is of no account" is practically his chief standpoint.
Sin, repentance, forgiveness,--all
this does not belong to Christianity . . . it is Judaism or
Paganism which has become mixed up with Christ's teaching.
I6 I.
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. . . .
I62.
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. . . .
I63.
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;
? ? ? ? CRITICISM OF RELIGION.
I35
He bids us make no distinction between A 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 in public.
"Blessedness" is nothing promised: it is here,
with we only wish live and act par- ticular way.
I64.
justice abominable corruption
"And whosoever shall not Verily say unto you, shall
? 2. /
? Additions --The whole the
Subsequent
prophet- and thaumaturgist-attitudes and the bad temper; while the conjuring-up supreme
tribunal
(see Mark receive you.
more tolerable for Sodom and Gomorrha," etc. ). The "fig tree" (Matt. xxi. 18, 19): "Now the morning returned into the city, hungered.
And when he saw fig tree the way, came and found nothing thereon, but leaves only,
and said unto Let no fruit grow on thee hence forward for ever. And presently the fig tree withered away. "
I65.
The teaching rewards and punishments has become mixed up with Christianity way
quite absurd; everything thereby spoilt.
which
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us, if
is
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he
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of a
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it, of
. vi.
to it,
be
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. 1 1:
in
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of
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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?
I66.
? /
|-> ordinary life: nothing could have been more
Jesus opposed a real life, a life in truth, to
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 P
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
-
? ? ? *
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 . . .
