Nietzsche as Spiritual Warrior — The Antichrist (Part 4 of 4)
Everyone familiar with the world of ideas has heard the term “Nietzschean” invoked as an allusion to the purported beliefs of the great German philosopher, but what does this term really mean and why does it matter? In part four of Nietzsche as Spiritual Warrior — The Antichrist, we present the philosopher’s indictment of Judaeo-Christian morality as an inverted value system cynically wielded by a self-anointed priestly class as a means of securing their own parasitic power and privilege.
This same analysis, of course, equally applies to the secular offshoots of Christian universalism prevailing today — namely, the neo-liberal tenets of diversity, multiculturalism, free trade, open borders, etc. — insofar as the costs of these national solvents are externalized onto middle and working-class Whites by an unaccountable elite insulated within their own gated communities and private institutions. — Dissident Millennial
by Friedrich Nietzsche
WHEN CHRISTIANITY DEPARTED from its native soil, that of the lowest orders, the underworld of the ancient world, and began seeking power among barbarian peoples, it no longer had to deal with exhausted men, but with men still inwardly savage and capable of self torture — in brief, strong men, but bungled men. Here, unlike in the case of the Buddhists, the cause of discontent with self, suffering through self, is not merely a general sensitiveness and susceptibility to pain, but, on the contrary, an inordinate thirst for inflicting pain on others, a tendency to obtain subjective satisfaction in hostile deeds and ideas. Christianity had to embrace barbaric concepts and valuations in order to obtain mastery over barbarians: of such sort, for example, are the sacrifices of the first-born, the drinking of blood as a sacrament, the disdain of the intellect and of culture; torture in all its forms, whether bodily or not; the whole pomp of the cult. Buddhism is a religion for peoples in a further state of development, for races that have become kind, gentle and over-spiritualized (—Europe is not yet ripe for it—): it is a summons that takes them back to peace and cheerfulness, to a careful rationing of the spirit, to a certain hardening of the body. Christianity aims at mastering beasts of prey; its modus operandi is to make them ill — to make feeble is the Christian recipe for taming, for “civilizing.” Buddhism is a religion for the closing, over-wearied stages of civilization. Christianity appears before civilization has so much as begun — under certain circumstances it lays the very foundations thereof…
In my “Genealogy of Morals” I give the first psychological explanation of the concepts underlying those two antithetical things, a noble morality and a ressentiment morality, the second of which is a mere product of the denial of the former. The Judaeo-Christian moral system belongs to the second division, and in every detail. In order to be able to say Nay to everything representing an ascending evolution of life — that is, to well-being, to power, to beauty, to self-approval — the instincts of ressentiment, here become downright genius, had to invent an other world in which the acceptance of life appeared as the most evil and abominable thing imaginable. Psychologically, the Jews are a people gifted with the very strongest vitality, so much so that when they found themselves facing impossible conditions of life they chose voluntarily, and with a profound talent for self-preservation, the side of all those instincts which make for decadence — not as if mastered by them, but as if detecting in them a power by which “the world” could be defied. The Jews are the very opposite of decadents: they have simply been forced into appearing in that guise, and with a degree of skill approaching the non plus ultra of histrionic genius they have managed to put themselves at the head of all decadent movements (—for example, the Christianity of Paul—), and so make of them something stronger than any party frankly saying Yes to life. To the sort of men who reach out for power under Judaism and Christianity, — that is to say, to the priestly class — decadence is no more than a means to an end. Men of this sort have a vital interest in making mankind sick, and in confusing the values of “good” and “bad,” “true” and “false” in a manner that is not only dangerous to life, but also slanders it.
The history of Israel is invaluable as a typical history of an attempt to denaturize all natural values: I point to five facts which bear this out. Originally, and above all in the time of the monarchy, Israel maintained the right attitude of things, which is to say, the natural attitude. Its Jahveh was an expression of its consciousness of power, its joy in itself, its hopes for itself: to him the Jews looked for victory and salvation and through him they expected nature to give them whatever was necessary to their existence — above all, rain. Jahveh is the god of Israel, and consequently the god of justice: this is the logic of every race that has power in its hands and a good conscience in the use of it. In the religious ceremonial of the Jews both aspects of this self-approval stand revealed. The nation is grateful for the high destiny that has enabled it to obtain dominion; it is grateful for the benign procession of the seasons, and for the good fortune attending its herds and its crops. — This view of things remained an ideal for a long while, even after it had been robbed of validity by tragic blows: anarchy within and the Assyrian without. But the people still retained, as a projection of their highest yearnings, that vision of a king who was at once a gallant warrior and an upright judge — a vision best visualized in the typical prophet (i.e., critic and satirist of the moment), Isaiah. — But every hope remained unfulfilled. The old god no longer could do what he used to do. He ought to have been abandoned. But what actually happened? Simply this: the conception of him was changed — the conception of him was denaturized; this was the price that had to be paid for keeping him. — Jahveh, the god of “justice” — he is in accord with Israel no more, he no longer visualizes the national egoism; he is now a god only conditionally… The public notion of this god now becomes merely a weapon in the hands of clerical agitators, who interpret all happiness as a reward and all unhappiness as a punishment for obedience or disobedience to him, for “sin”: that most fraudulent of all imaginable interpretations, whereby a “moral order of the world” is set up, and the fundamental concepts, “cause” and “effect,” are stood on their heads. Once natural causation has been swept out of the world by doctrines of reward and punishment some sort of unnatural causation becomes necessary: and all other varieties of the denial of nature follow it. A god who demands — in place of a god who helps, who gives counsel, who is at bottom merely a name for every happy inspiration of courage and self-reliance… Morality is no longer a reflection of the conditions which make for the sound life and development of the people; it is no longer the primary life-instinct; instead it has become abstract and in opposition to life — a fundamental perversion of the fancy, an “evil eye” on all things. What is Jewish, what is Christian morality? Chance robbed of its innocence; unhappiness polluted with the idea of “sin”; well-being represented as a danger, as a “temptation”; a physiological disorder produced by the canker worm of conscience…
When the centre of gravity of life is placed, not in life itself, but in “the beyond”— in nothingness — then one has taken away its centre of gravity altogether. The vast lie of personal immortality destroys all reason, all natural instinct — henceforth, everything in the instincts that is beneficial, that fosters life and that safeguards the future is a cause of suspicion. So to live that life no longer has any meaning: this is now the “meaning” of life… Why be public-spirited? Why take any pride in descent and forefathers? Why labour together, trust one another, or concern one’s self about the common welfare, and try to serve it?… Merely so many “temptations,” so many strayings from the “straight path.” — “One thing only is necessary”… That every man, because he has an “immortal soul,” is as good as every other man; that in an infinite universe of things the “salvation” of every individual may lay claim to eternal importance; that insignificant bigots and the three-fourths insane may assume that the laws of nature are constantly suspended in their behalf — it is impossible to lavish too much contempt upon such a magnification of every sort of selfishness to infinity, to insolence. And yet Christianity has to thank precisely this miserable flattery of personal vanity for its triumph — it was thus that it lured all the botched, the dissatisfied, the fallen upon evil days, the whole refuse and off-scouring of humanity to its side. The “salvation of the soul”— in plain English: “the world revolves around me.”… The poisonous doctrine, “equal rights for all,” has been propagated as a Christian principle: out of the secret nooks and crannies of bad instinct Christianity has waged a deadly war upon all feelings of reverence and distance between man and man, which is to say, upon the first prerequisite to every step upward, to every development of civilization — out of the ressentiment of the masses it has forged its chief weapons against us, against everything noble, joyous and high spirited on earth, against our happiness on earth… To allow “immortality” to every Peter and Paul was the greatest, the most vicious outrage upon noble humanity ever perpetrated. — And let us not underestimate the fatal influence that Christianity has had, even upon politics! Nowadays no one has courage any more for special rights, for the right of dominion, for feelings of honourable pride in himself and his equals — for the pathos of distance… Our politics is sick with this lack of courage! — The aristocratic attitude of mind has been undermined by the lie of the equality of souls; and if belief in the “privileges of the majority” makes and will continue to make revolution — it is Christianity, let us not doubt, and Christian valuations, which convert every revolution into a carnival of blood and crime! Christianity is a revolt of all creatures that creep on the ground against everything that is lofty: the gospel of the “lowly” lowers.