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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; so, in a still more primitive age, the same phenomena were interpreted by man by means of personal entities. Those conditions of his soul which seemed strange, overwhelming, and rapturous, he regarded as obsessions and bewitching influences emanating from the power of some personality. (Thus the Christian, 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 resignation, 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 concerning his own person: he dare not think himself the cause of this astonishing sensation—and thus 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 it, so the ingenuous homo religiosus, divides himself up into several people. Religion is an example of the "altération de la personalité." 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 strong and startling moods, he has always conceived 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 everything 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-abasement, 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 relationship. 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 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.

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 indispensable and unassailable,—that he is the strongest power in the community, not by any means to be replaced or undervalued.

Means thereto: he alone is cultured; 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. Everything good, which relates either to 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, impassibility, absence of passion, solemnity;—the opposite of all this is found in the lowest type of man.

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, victorious 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 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 "disbelievers" (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 philosophers go?—The question here is, what hypotheses 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.

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 whereby 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 conditioned 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 observance 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-retarding,"—indeed, inasmuch as another life 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 conformity or non-conformity 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 immortality 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 interpretation 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) Truths 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 improvement supposed to be due to morality?—The unhinging of reason, the reduction of all motives to fear and hope (punishment and reward); dependence 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 contraction 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 heritage of intelligence, subtlety, and caution, the first condition of the priestly canon, is arbitrarily reduced, when it is too late, to a simple mechanical process: conformity with the law becomes a purpose 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 punishment; —Life itself, owing to the fact that the priests life is upheld as the non plus ultra of perfection, is transformed into a denial and pollution of life;—the concept "God" represents an aversion to Life, and even a criticism and a contemning 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, 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" mankind, to this class of men, means to make mankind 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 acquired 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 specifically Arian: we can therefore hold the mostgifted 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 Avian 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 instrument 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 ; provided one is possessed of an overflow of creative power, and can cause one's will to prevail 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 interesting 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. (Mohammedanism, as a religion for men, has profound contempt for the sentimentality and prevarication of Christianity, ... 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 oppressed 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 paramount or else it goes to the dogs.

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 instance. Beside this happy man a Christian is absolutely devoid of innocence. But since even the Christian status is ultimately only a natural condition, 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 and of the designs of the future: re-birth, immortality.

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 (Buddhism).

152.

The physiology of Nihilistic religions.—All in all, the Nihilistic religions are systematised histories of sickness described in religious and moral terminology.

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).

(b) Those who are morally obsessed and anti-pagan.

(c) Those who are weary of politics and indifferent (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 expression of a fine evening, perfectly sweet and mild—it is a sort of gratitude towards all that lies hidden, including that which it entirely lacks, viz., bitterness, disillusionment, and resentment. 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, consisting 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 resentment 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 movement, 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 action has no sense, it merely binds one to existence. All existence, however, has no sense. Evil is interpreted as that which leads to irrationalism: 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 emancipation 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 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....