Part 28

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....

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.

159.

The whole of the Christian creed--all Christian "truth," is idle falsehood and deception, and is precisely the reverse of that which was at the bottom of the first Christian movement.

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 all forms, rites, and dogmas instead of a "practice" of life. To be really Christian would mean to be absolutely indifferent to dogmas, cults, priests, church, and theology.

The practice of Christianity is no more an impossible phantasy than the practice of Buddhism is: it is merely a means to happiness.

160.

Jesus goes straight to the point, the "Kingdom of Heaven" in the heart, and He does not find the means in duty to the Jewish Church; He even regards the reality of Judaism (its need to maintain itself) as nothing; He is concerned purely with the inner man.

Neither does He make anything of all the coarse forms relating to man's intercourse with God: He is opposed to the whole of the teaching of repentance and atonement; He points out how man ought to live in order to feel himself "deified," and how futile it is on his part to hope to live properly by showing repentance and contrition 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.

161.

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....

162.

The thief on the cross;--When the criminal himself, 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....

163.

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;

He bids us make no distinction between 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 worship in public.