PREFACE This book belongs to the most rare of men. Perhaps not one of them is yet alive. It is possible that they may be among those who understand my "Zarathustra": how _could_ I confound myself with those who are now sprouting ears?--First the day after tomorrow must come for me. Some men are born posthumously.
The conditions under which any one understands me, and _necessarily_ understands me--I know them only too well. Even to endure my seriousness, my passion, he must carry intellectual integrity to the verge of hardness. He must be accustomed to living on mountain tops--and to looking upon the wretched gabble of politics and nationalism as _beneath_ him. He must have become indifferent; he must never ask of the truth whether it brings profit to him or a fatality to him...He must have an inclination, born of strength, for questions that no one has the courage for; the courage for the _forbidden_; predestination for the labyrinth. The experience of seven solitudes. New ears for new music.
New eyes for what is most distant. A new conscience for truths that have hitherto remained unheard. _And_ the will to economize in the grand manner--to hold together his strength, his enthusiasm...Reverence for self; love of self; absolute freedom of self...Very well, then! of that sort only are my readers, my true readers, my readers foreordained: of what account are the _rest_?--The rest are merely humanity.--One must make one's self superior to humanity, in power, in _loftiness_ of soul,--in contempt.
FRIEDRICH W. NIETZSCHE.
THE ANTICHRIST 1.
--Let us look each other in the face. We are Hyperboreans--we know well enough how remote our place is. "Neither by land nor by water will you find the road to the Hyperboreans": even Pindar,[1] in his day, knew _that_ much about us. Beyond the North, beyond the ice, beyond _death_--_our_ life, _our_ happiness...We have discovered that happiness; we know the way; we got our knowledge of it from thousands of years in the labyrinth. Who _else_ has found it?--The man of today?--"I don't know either the way out or the way in; I am whatever doesn't know either the way out or the way in"--so sighs the man of today..._This_ is the sort of modernity that made us ill,--we sickened on lazy peace, cowardly compromise, the whole virtuous dirtiness of the modern Yea and Nay. This tolerance and _largeur_ of the heart that "forgives" everything because it "understands" everything is a sirocco to us.
Rather live amid the ice than among modern virtues and other such south-winds!...We were brave enough; we spared neither ourselves nor others; but we were a long time finding out _where_ to direct our courage. We grew dismal; they called us fatalists. _Our_ fate--it was the fulness, the tension, the _storing up_ of powers. We thirsted for the lightnings and great deeds; we kept as far as possible from the happiness of the weakling, from "resignation"...There was thunder in our air; nature, as we embodied it, became overcast--_for we had not yet found the way_. The formula of our happiness: a Yea, a Nay, a straight line, a _goal_...[1] _Cf._ the tenth Pythian ode. See also the fourth book of Herodotus.
The Hyperboreans were a mythical people beyond the Rhipaean mountains, in the far North. They enjoyed unbroken happiness and perpetual youth.
2.
What is good?--Whatever augments the feeling of power, the will to power, power itself, in man.
What is evil?--Whatever springs from weakness.
What is happiness?--The feeling that power _increases_--that resistance is overcome.
Not contentment, but more power; _not_ peace at any price, but war; _not_ virtue, but efficiency (virtue in the Renaissance sense, _virtu_, virtue free of moral acid).
The weak and the botched shall perish: first principle of _our_ charity.
And one should help them to it.
What is more harmful than any vice?--Practical sympathy for the botched and the weak--Christianity...3.
The problem that I set here is not what shall replace mankind in the order of living creatures (--man is an end--): but what type of man must be _bred_, must be _willed_, as being the most valuable, the most worthy of life, the most secure guarantee of the future.
This more valuable type has appeared often enough in the past: but always as a happy accident, as an exception, never as deliberately _willed_. Very often it has been precisely the most feared; hitherto it has been almost _the_ terror of terrors;--and out of that terror the contrary type has been willed, cultivated and _attained_: the domestic animal, the herd animal, the sick brute-man--the Christian...4.
Mankind surely does _not_ represent an evolution toward a better or stronger or higher level, as progress is now understood. This "progress" is merely a modern idea, which is to say, a false idea. The European of today, in his essential worth, falls far below the European of the Renaissance; the process of evolution does _not_ necessarily mean elevation, enhancement, strengthening.
True enough, it succeeds in isolated and individual cases in various parts of the earth and under the most widely different cultures, and in these cases a _higher_ type certainly manifests itself; something which, compared to mankind in the mass, appears as a sort of superman. Such happy strokes of high success have always been possible, and will remain possible, perhaps, for all time to come. Even whole races, tribes and nations may occasionally represent such lucky accidents.
5.
We should not deck out and embellish Christianity: it has waged a war to the death against this _higher_ type of man, it has put all the deepest instincts of this type under its ban, it has developed its concept of evil, of the Evil One himself, out of these instincts--the strong man as the typical reprobate, the "outcast among men." Christianity has taken the part of all the weak, the low, the botched; it has made an ideal out of _antagonism_ to all the self-preservative instincts of sound life; it has corrupted even the faculties of those natures that are intellectually most vigorous, by representing the highest intellectual values as sinful, as misleading, as full of temptation. The most lamentable example: the corruption of Pascal, who believed that his intellect had been destroyed by original sin, whereas it was actually destroyed by Christianity!-- 6.
It is a painful and tragic spectacle that rises before me: I have drawn back the curtain from the _rottenness_ of man. This word, in my mouth, is at least free from one suspicion: that it involves a moral accusation against humanity. It is used--and I wish to emphasize the fact again--without any moral significance: and this is so far true that the rottenness I speak of is most apparent to me precisely in those quarters where there has been most aspiration, hitherto, toward "virtue" and "godliness." As you probably surmise, I understand rottenness in the sense of _décadence_: my argument is that all the values on which mankind now fixes its highest aspirations are _décadence_-values.
I call an animal, a species, an individual corrupt, when it loses its instincts, when it chooses, when it _prefers_, what is injurious to it.
A history of the "higher feelings," the "ideals of humanity"--and it is possible that I'll have to write it--would almost explain why man is so degenerate. Life itself appears to me as an instinct for growth, for survival, for the accumulation of forces, for _power_: whenever the will to power fails there is disaster. My contention is that all the highest values of humanity have been emptied of this will--that the values of _décadence_, of _nihilism_, now prevail under the holiest names.
7.
Christianity is called the religion of _pity_.--Pity stands in opposition to all the tonic passions that augment the energy of the feeling of aliveness: it is a depressant. A man loses power when he pities. Through pity that drain upon strength which suffering works is multiplied a thousandfold. Suffering is made contagious by pity; under certain circumstances it may lead to a total sacrifice of life and living energy--a loss out of all proportion to the magnitude of the cause (--the case of the death of the Nazarene). This is the first view of it; there is, however, a still more important one. If one measures the effects of pity by the gravity of the reactions it sets up, its character as a menace to life appears in a much clearer light. Pity thwarts the whole law of evolution, which is the law of natural selection. It preserves whatever is ripe for destruction; it fights on the side of those disinherited and condemned by life; by maintaining life in so many of the botched of all kinds, it gives life itself a gloomy and dubious aspect. Mankind has ventured to call pity a virtue (--in every _superior_ moral system it appears as a weakness--); going still further, it has been called _the_ virtue, the source and foundation of all other virtues--but let us always bear in mind that this was from the standpoint of a philosophy that was nihilistic, and upon whose shield _the denial of life_ was inscribed. Schopenhauer was right in this: that by means of pity life is denied, and made _worthy of denial_--pity is the technic of nihilism. Let me repeat: this depressing and contagious instinct stands against all those instincts which work for the preservation and enhancement of life: in the rôle of _protector_ of the miserable, it is a prime agent in the promotion of _décadence_--pity persuades to extinction...Of course, one doesn't say "extinction": one says "the other world," or "God," or "the _true_ life," or Nirvana, salvation, blessedness...This innocent rhetoric, from the realm of religious-ethical balderdash, appears _a good deal less innocent_ when one reflects upon the tendency that it conceals beneath sublime words: the tendency to _destroy life_. Schopenhauer was hostile to life: that is why pity appeared to him as a virtue...Aristotle, as every one knows, saw in pity a sickly and dangerous state of mind, the remedy for which was an occasional purgative: he regarded tragedy as that purgative. The instinct of life should prompt us to seek some means of puncturing any such pathological and dangerous accumulation of pity as that appearing in Schopenhauer's case (and also, alack, in that of our whole literary _décadence_, from St. Petersburg to Paris, from Tolstoi to Wagner), that it may burst and be discharged...Nothing is more unhealthy, amid all our unhealthy modernism, than Christian pity. To be the doctors _here_, to be unmerciful _here_, to wield the knife _here_--all this is _our_ business, all this is _our_ sort of humanity, by this sign we are philosophers, we Hyperboreans!-- 8.
It is necessary to say just _whom_ we regard as our antagonists: theologians and all who have any theological blood in their veins--this is our whole philosophy...One must have faced that menace at close hand, better still, one must have had experience of it directly and almost succumbed to it, to realize that it is not to be taken lightly (--the alleged free-thinking of our naturalists and physiologists seems to me to be a joke--they have no passion about such things; they have not suffered--). This poisoning goes a great deal further than most people think: I find the arrogant habit of the theologian among all who regard themselves as "idealists"--among all who, by virtue of a higher point of departure, claim a right to rise above reality, and to look upon it with suspicion...The idealist, like the ecclesiastic, carries all sorts of lofty concepts in his hand (--and not only in his hand!); he launches them with benevolent contempt against "understanding," "the senses," "honor," "good living," "science"; he sees such things as _beneath_ him, as pernicious and seductive forces, on which "the soul" soars as a pure thing-in-itself--as if humility, chastity, poverty, in a word, _holiness_, had not already done much more damage to life than all imaginable horrors and vices...The pure soul is a pure lie...So long as the priest, that _professional_ denier, calumniator and poisoner of life, is accepted as a _higher_ variety of man, there can be no answer to the question, What _is_ truth? Truth has already been stood on its head when the obvious attorney of mere emptiness is mistaken for its representative...9.
Upon this theological instinct I make war: I find the tracks of it everywhere. Whoever has theological blood in his veins is shifty and dishonourable in all things. The pathetic thing that grows out of this condition is called _faith_: in other words, closing one's eyes upon one's self once for all, to avoid suffering the sight of incurable falsehood. People erect a concept of morality, of virtue, of holiness upon this false view of all things; they ground good conscience upon faulty vision; they argue that no _other_ sort of vision has value any more, once they have made theirs sacrosanct with the names of "God," "salvation" and "eternity." I unearth this theological instinct in all directions: it is the most widespread and the most _subterranean_ form of falsehood to be found on earth. Whatever a theologian regards as true _must_ be false: there you have almost a criterion of truth. His profound instinct of self-preservation stands against truth ever coming into honour in any way, or even getting stated. Wherever the influence of theologians is felt there is a transvaluation of values, and the concepts "true" and "false" are forced to change places: whatever is most damaging to life is there called "true," and whatever exalts it, intensifies it, approves it, justifies it and makes it triumphant is there called "false."...When theologians, working through the "consciences" of princes (or of peoples--), stretch out their hands for _power_, there is never any doubt as to the fundamental issue: the will to make an end, the _nihilistic_ will exerts that power...10.
Among Germans I am immediately understood when I say that theological blood is the ruin of philosophy. The Protestant pastor is the grandfather of German philosophy; Protestantism itself is its _peccatum originale_. Definition of Protestantism: hemiplegic paralysis of Christianity--_and_ of reason...One need only utter the words "Tübingen School" to get an understanding of what German philosophy is at bottom--a very artful form of theology...The Suabians are the best liars in Germany; they lie innocently...Why all the rejoicing over the appearance of Kant that went through the learned world of Germany, three-fourths of which is made up of the sons of preachers and teachers--why the German conviction still echoing, that with Kant came a change for the _better_? The theological instinct of German scholars made them see clearly just _what_ had become possible again...A backstairs leading to the old ideal stood open; the concept of the "true world," the concept of morality as the _essence_ of the world (--the two most vicious errors that ever existed!), were once more, thanks to a subtle and wily scepticism, if not actually demonstrable, then _at least_ no longer _refutable_..._Reason_, the _prerogative_ of reason, does not go so far...Out of reality there had been made "appearance"; an absolutely false world, that of being, had been turned into reality...The success of Kant is merely a theological success; he was, like Luther and Leibnitz, but one more impediment to German integrity, already far from steady.-- 11.
A word now against Kant as a moralist. A virtue must be _our_ invention; it must spring out of _our_ personal need and defence. In every other case it is a source of danger. That which does not belong to our life _menaces_ it; a virtue which has its roots in mere respect for the concept of "virtue," as Kant would have it, is pernicious. "Virtue," "duty," "good for its own sake," goodness grounded upon impersonality or a notion of universal validity--these are all chimeras, and in them one finds only an expression of the decay, the last collapse of life, the Chinese spirit of Königsberg. Quite the contrary is demanded by the most profound laws of self-preservation and of growth: to wit, that every man find his _own_ virtue, his _own_ categorical imperative. A nation goes to pieces when it confounds _its_ duty with the general concept of duty.
Nothing works a more complete and penetrating disaster than every "impersonal" duty, every sacrifice before the Moloch of abstraction.--To think that no one has thought of Kant's categorical imperative as _dangerous to life_!...The theological instinct alone took it under protection!--An action prompted by the life-instinct proves that it is a _right_ action by the amount of pleasure that goes with it: and yet that Nihilist, with his bowels of Christian dogmatism, regarded pleasure as an _objection_...What destroys a man more quickly than to work, think and feel without inner necessity, without any deep personal desire, without pleasure--as a mere automaton of duty? That is the recipe for _décadence_, and no less for idiocy...Kant became an idiot.--And such a man was the contemporary of Goethe! This calamitous spinner of cobwebs passed for _the_ German philosopher--still passes today!...I forbid myself to say what I think of the Germans...Didn't Kant see in the French Revolution the transformation of the state from the inorganic form to the _organic_? Didn't he ask himself if there was a single event that could be explained save on the assumption of a moral faculty in man, so that on the basis of it, "the tendency of mankind toward the good" could be _explained_, once and for all time? Kant's answer: "That is revolution." Instinct at fault in everything and anything, instinct as a revolt against nature, German _décadence_ as a philosophy--_that is Kant_!-- 12.
I put aside a few sceptics, the types of decency in the history of philosophy: the rest haven't the slightest conception of intellectual integrity. They behave like women, all these great enthusiasts and prodigies--they regard "beautiful feelings" as arguments, the "heaving breast" as the bellows of divine inspiration, conviction as the _criterion_ of truth. In the end, with "German" innocence, Kant tried to give a scientific flavour to this form of corruption, this dearth of intellectual conscience, by calling it "practical reason." He deliberately invented a variety of reasons for use on occasions when it was desirable not to trouble with reason--that is, when morality, when the sublime command "thou shalt," was heard. When one recalls the fact that, among all peoples, the philosopher is no more than a development from the old type of priest, this inheritance from the priest, this _fraud upon self_, ceases to be remarkable. When a man feels that he has a divine mission, say to lift up, to save or to liberate mankind--when a man feels the divine spark in his heart and believes that he is the mouthpiece of supernatural imperatives--when such a mission inflames him, it is only natural that he should stand beyond all merely reasonable standards of judgment. He feels that he is _himself_ sanctified by this mission, that he is himself a type of a higher order!...What has a priest to do with philosophy! He stands far above it!--And hitherto the priest has _ruled_!--He has determined the meaning of "true" and "not true"!...13.
Let us not underestimate this fact: that _we ourselves_, we free spirits, are already a "transvaluation of all values," a _visualized_ declaration of war and victory against all the old concepts of "true" and "not true." The most valuable intuitions are the last to be attained; the most valuable of all are those which determine _methods_. All the methods, all the principles of the scientific spirit of today, were the targets for thousands of years of the most profound contempt; if a man inclined to them he was excluded from the society of "decent" people--he passed as "an enemy of God," as a scoffer at the truth, as one "possessed." As a man of science, he belonged to the Chandala[2]...We have had the whole pathetic stupidity of mankind against us--their every notion of what the truth _ought_ to be, of what the service of the truth _ought_ to be--their every "thou shalt" was launched against us...Our objectives, our methods, our quiet, cautious, distrustful manner--all appeared to them as absolutely discreditable and contemptible.--Looking back, one may almost ask one's self with reason if it was not actually an _aesthetic_ sense that kept men blind so long: what they demanded of the truth was picturesque effectiveness, and of the learned a strong appeal to their senses. It was our _modesty_ that stood out longest against their taste...How well they guessed that, these turkey-cocks of God!
[2] The lowest of the Hindu castes.
14.
We have unlearned something. We have become more modest in every way. We no longer derive man from the "spirit," from the "godhead"; we have dropped him back among the beasts. We regard him as the strongest of the beasts because he is the craftiest; one of the results thereof is his intellectuality. On the other hand, we guard ourselves against a conceit which would assert itself even here: that man is the great second thought in the process of organic evolution. He is, in truth, anything but the crown of creation: beside him stand many other animals, all at similar stages of development...And even when we say that we say a bit too much, for man, relatively speaking, is the most botched of all the animals and the sickliest, and he has wandered the most dangerously from his instincts--though for all that, to be sure, he remains the most _interesting_!--As regards the lower animals, it was Descartes who first had the really admirable daring to describe them as _machina_; the whole of our physiology is directed toward proving the truth of this doctrine.
Moreover, it is illogical to set man apart, as Descartes did: what we know of man today is limited precisely by the extent to which we have regarded him, too, as a machine. Formerly we accorded to man, as his inheritance from some higher order of beings, what was called "free will"; now we have taken even this will from him, for the term no longer describes anything that we can understand. The old word "will" now connotes only a sort of result, an individual reaction, that follows inevitably upon a series of partly discordant and partly harmonious stimuli--the will no longer "acts," or "moves."...Formerly it was thought that man's consciousness, his "spirit," offered evidence of his high origin, his divinity. That he might be _perfected_, he was advised, tortoise-like, to draw his senses in, to have no traffic with earthly things, to shuffle off his mortal coil--then only the important part of him, the "pure spirit," would remain. Here again we have thought out the thing better: to us consciousness, or "the spirit," appears as a symptom of a relative imperfection of the organism, as an experiment, a groping, a misunderstanding, as an affliction which uses up nervous force unnecessarily--we deny that anything can be done perfectly so long as it is done consciously. The "pure spirit" is a piece of pure stupidity: take away the nervous system and the senses, the so-called "mortal shell," and _the rest is miscalculation_--that is all!...15.
Under Christianity neither morality nor religion has any point of contact with actuality. It offers purely imaginary _causes_ ("God," "soul," "ego," "spirit," "free will"--or even "unfree"), and purely imaginary _effects_ ("sin," "salvation," "grace," "punishment," "forgiveness of sins"). Intercourse between imaginary _beings_ ("God," "spirits," "souls"); an imaginary _natural history_ (anthropocentric; a total denial of the concept of natural causes); an imaginary _psychology_ (misunderstandings of self, misinterpretations of agreeable or disagreeable general feelings--for example, of the states of the _nervus sympathicus_ with the help of the sign-language of religio-ethical balderdash--, "repentance," "pangs of conscience," "temptation by the devil," "the presence of God"); an imaginary _teleology_ (the "kingdom of God," "the last judgment," "eternal life").--This purely _fictitious world_, greatly to its disadvantage, is to be differentiated from the world of dreams; the latter at least reflects reality, whereas the former falsifies it, cheapens it and denies it. Once the concept of "nature" had been opposed to the concept of "God," the word "natural" necessarily took on the meaning of "abominable"--the whole of that fictitious world has its sources in hatred of the natural (--the real!--), and is no more than evidence of a profound uneasiness in the presence of reality..._This explains everything._ Who alone has any reason for living his way out of reality?
The man who suffers under it. But to suffer from reality one must be a _botched_ reality...The preponderance of pains over pleasures is the cause of this fictitious morality and religion: but such a preponderance also supplies the formula for _décadence_...16.
A criticism of the _Christian concept of God_ leads inevitably to the same conclusion.--A nation that still believes in itself holds fast to its own god. In him it does honour to the conditions which enable it to survive, to its virtues--it projects its joy in itself, its feeling of power, into a being to whom one may offer thanks. He who is rich will give of his riches; a proud people need a god to whom they can make _sacrifices_...Religion, within these limits, is a form of gratitude.
A man is grateful for his own existence: to that end he needs a god.--Such a god must be able to work both benefits and injuries; he must be able to play either friend or foe--he is wondered at for the good he does as well as for the evil he does. But the castration, against all nature, of such a god, making him a god of goodness alone, would be contrary to human inclination. Mankind has just as much need for an evil god as for a good god; it doesn't have to thank mere tolerance and humanitarianism for its own existence...What would be the value of a god who knew nothing of anger, revenge, envy, scorn, cunning, violence? who had perhaps never experienced the rapturous _ardeurs_ of victory and of destruction? No one would understand such a god: why should any one want him?--True enough, when a nation is on the downward path, when it feels its belief in its own future, its hope of freedom slipping from it, when it begins to see submission as a first necessity and the virtues of submission as measures of self-preservation, then it _must_ overhaul its god. He then becomes a hypocrite, timorous and demure; he counsels "peace of soul," hate-no-more, leniency, "love" of friend and foe. He moralizes endlessly; he creeps into every private virtue; he becomes the god of every man; he becomes a private citizen, a cosmopolitan...Formerly he represented a people, the strength of a people, everything aggressive and thirsty for power in the soul of a people; now he is simply _the good god_...The truth is that there is no other alternative for gods: _either_ they are the will to power--in which case they are national gods--_or_ incapacity for power--in which case they have to be good...17.
Wherever the will to power begins to decline, in whatever form, there is always an accompanying decline physiologically, a _décadence_. The divinity of this _décadence_, shorn of its masculine virtues and passions, is converted perforce into a god of the physiologically degraded, of the weak. Of course, they do not _call_ themselves the weak; they call themselves "the good."...No hint is needed to indicate the moments in history at which the dualistic fiction of a good and an evil god first became possible. The same instinct which prompts the inferior to reduce their own god to "goodness-in-itself" also prompts them to eliminate all good qualities from the god of their superiors; they make revenge on their masters by making a _devil_ of the latter's god.--The _good_ god, and the devil like him--both are abortions of _décadence_.--How can we be so tolerant of the naïveté of Christian theologians as to join in their doctrine that the evolution of the concept of god from "the god of Israel," the god of a people, to the Christian god, the essence of all goodness, is to be described as _progress_?--But even Renan does this. As if Renan had a right to be naïve! The contrary actually stares one in the face. When everything necessary to _ascending_ life; when all that is strong, courageous, masterful and proud has been eliminated from the concept of a god; when he has sunk step by step to the level of a staff for the weary, a sheet-anchor for the drowning; when he becomes the poor man's god, the sinner's god, the invalid's god _par excellence_, and the attribute of "saviour" or "redeemer" remains as the one essential attribute of divinity--just _what_ is the significance of such a metamorphosis?
what does such a _reduction_ of the godhead imply?--To be sure, the "kingdom of God" has thus grown larger. Formerly he had only his own people, his "chosen" people. But since then he has gone wandering, like his people themselves, into foreign parts; he has given up settling down quietly anywhere; finally he has come to feel at home everywhere, and is the great cosmopolitan--until now he has the "great majority" on his side, and half the earth. But this god of the "great majority," this democrat among gods, has not become a proud heathen god: on the contrary, he remains a Jew, he remains a god in a corner, a god of all the dark nooks and crevices, of all the noisesome quarters of the world!...His earthly kingdom, now as always, is a kingdom of the underworld, a _souterrain_ kingdom, a ghetto kingdom...And he himself is so pale, so weak, so _décadent_...Even the palest of the pale are able to master him--messieurs the metaphysicians, those albinos of the intellect. They spun their webs around him for so long that finally he was hypnotized, and began to spin himself, and became another metaphysician. Thereafter he resumed once more his old business of spinning the world out of his inmost being _sub specie Spinozae_; thereafter he became ever thinner and paler--became the "ideal," became "pure spirit," became "the absolute," became "the thing-in-itself."..._The collapse of a god_: he became a "thing-in-itself."
18.
The Christian concept of a god--the god as the patron of the sick, the god as a spinner of cobwebs, the god as a spirit--is one of the most corrupt concepts that has ever been set up in the world: it probably touches low-water mark in the ebbing evolution of the god-type. God degenerated into the _contradiction of life_. Instead of being its transfiguration and eternal Yea! In him war is declared on life, on nature, on the will to live! God becomes the formula for every slander upon the "here and now," and for every lie about the "beyond"! In him nothingness is deified, and the will to nothingness is made holy!...19.
The fact that the strong races of northern Europe did not repudiate this Christian god does little credit to their gift for religion--and not much more to their taste. They ought to have been able to make an end of such a moribund and worn-out product of the _décadence_. A curse lies upon them because they were not equal to it; they made illness, decrepitude and contradiction a part of their instincts--and since then they have not managed to _create_ any more gods. Two thousand years have come and gone--and not a single new god! Instead, there still exists, and as if by some intrinsic right,--as if he were the _ultimatum_ and _maximum_ of the power to create gods, of the _creator spiritus_ in mankind--this pitiful god of Christian monotono-theism! This hybrid image of decay, conjured up out of emptiness, contradiction and vain imagining, in which all the instincts of _décadence_, all the cowardices and wearinesses of the soul find their sanction!-- 20.
In my condemnation of Christianity I surely hope I do no injustice to a related religion with an even larger number of believers: I allude to _Buddhism_. Both are to be reckoned among the nihilistic religions--they are both _décadence_ religions--but they are separated from each other in a very remarkable way. For the fact that he is able to _compare_ them at all the critic of Christianity is indebted to the scholars of India.--Buddhism is a hundred times as realistic as Christianity--it is part of its living heritage that it is able to face problems objectively and coolly; it is the product of long centuries of philosophical speculation. The concept, "god," was already disposed of before it appeared. Buddhism is the only genuinely _positive_ religion to be encountered in history, and this applies even to its epistemology (which is a strict phenomenalism). It does not speak of a "struggle with sin," but, yielding to reality, of the "struggle with suffering." Sharply differentiating itself from Christianity, it puts the self-deception that lies in moral concepts behind it; it is, in my phrase, _beyond_ good and evil.--The two physiological facts upon which it grounds itself and upon which it bestows its chief attention are: first, an excessive sensitiveness to sensation, which manifests itself as a refined susceptibility to pain, and _secondly_, an extraordinary spirituality, a too protracted concern with concepts and logical procedures, under the influence of which the instinct of personality has yielded to a notion of the "impersonal." (--Both of these states will be familiar to a few of my readers, the objectivists, by experience, as they are to me).
These physiological states produced a _depression_, and Buddha tried to combat it by hygienic measures. Against it he prescribed a life in the open, a life of travel; moderation in eating and a careful selection of foods; caution in the use of intoxicants; the same caution in arousing any of the passions that foster a bilious habit and heat the blood; finally, no _worry_, either on one's own account or on account of others. He encourages ideas that make for either quiet contentment or good cheer--he finds means to combat ideas of other sorts. He understands good, the state of goodness, as something which promotes health. _Prayer_ is not included, and neither is _asceticism_. There is no categorical imperative nor any disciplines, even within the walls of a monastery (--it is always possible to leave--). These things would have been simply means of increasing the excessive sensitiveness above mentioned. For the same reason he does not advocate any conflict with unbelievers; his teaching is antagonistic to nothing so much as to revenge, aversion, _ressentiment_ (--"enmity never brings an end to enmity": the moving refrain of all Buddhism...) And in all this he was right, for it is precisely these passions which, in view of his main regiminal purpose, are _unhealthful_. The mental fatigue that he observes, already plainly displayed in too much "objectivity" (that is, in the individual's loss of interest in himself, in loss of balance and of "egoism"), he combats by strong efforts to lead even the spiritual interests back to the _ego_. In Buddha's teaching egoism is a duty. The "one thing needful," the question "how can you be delivered from suffering," regulates and determines the whole spiritual diet.