Under Christianity neither morality nor religion has any point of contact with actuality. It offers purely imaginary causes (“God” “soul,” “ego,” “spirit,” “free will” — “unfree will” for that matter), and purely imaginary effects (“sin,” “salvation,” “grace,” “punishment,” “forgiveness of sins”). Intercourse between imaginary beings (“God,” “spirits,” “souls”); an imaginary natural science (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 later 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 lying 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 decadence…
Under Christianity neither morality nor religion has any point of contact with actuality. It offers purely imaginary causes (“God” “soul,” “ego,” “spirit,” “free will” — “unfree will” for that matter), and purely imaginary effects (“sin,” “salvation,” “grace,” “punishment,” “forgiveness of sins”). Intercourse between imaginary beings (“God,” “spirits,” “souls”); an imaginary natural science (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 later 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 lying 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 decadence…
