Nietzsche: The Will to Power. Friedrich NietzscheЧитать онлайн книгу.
As a matter of fact, the Christian is an example of exaggerated self-control: in order to tame his passions, he seems to find it necessary to extirpate or crucify them.
229.
Man did not know himself physiologically throughout the ages his history covers; he does not even know himself now. The knowledge, for instance, that man has a nervous system (but no "soul") is still the privilege of the most educated people. But man is not satisfied, in this respect, to say he does not know. A man must be very superior to be able to say: "I do not know this,"—that is to say, to be able to admit his ignorance.
Suppose he is in pain or in a good mood, he never questions that he can find the reason of either condition if only he seeks.... In truth, he cannot find the reason; for he does not even suspect where it lies.... What happens?... He takes the result of his condition for its cause; for instance, if he should undertake some work (really undertaken because his good mood gave him the courage to do so) and carry it through successfully: behold, the work itself is the reason of his good mood.... As a matter of fact, his success was determined by the same cause as that which brought about his good mood—that is to say, the happy co-ordination of physiological powers and functions.
He feels bad: consequently he cannot overcome a care, a scruple, or an attitude of self-criticism.... He really fancies that his disagreeable condition is the result of his scruple, of his "sin," or of his "self-criticism."
But after profound exhaustion and prostration, a state of recovery sets in. "How is it possible that I can feel so free, so happy? It is a miracle; only a God could have effected this change."—Conclusion: "He has forgiven my sin." ...
From this follow certain practices: in order to provoke feelings of sinfulness and to prepare the way for crushed spirits it is necessary to induce a condition of morbidity and nervousness in the body. The methods of doing this are well known. Of course, nobody suspects the causal logic of the fact: the maceration of the flesh is interpreted religiously, it seems like an end in itself, whereas it is no more than a means of bringing about that morbid state of indigestion which is known as repentance (the "fixed idea" of sin, the hypnotising of the hen by-means of the chalk-line "sin").
The mishandling of the body prepares the ground for the required range of "guilty feelings"—that is to say, for that general state of pain which demands an explanation....
On the other hand, the method of "salvation" may also develop from the above: every dissipation of the feelings, whether prayers, movements, attitudes, or oaths, has been provoked, and exhaustion follows; very often it is acute, or it appears in the form of epilepsy. And behind this condition of deep somnolence there come signs of recovery—or, in religious parlance, "Salvation."
230.
Formerly, the conditions and results of physiological exhaustion were considered more important than healthy conditions and their results, and this was owing to the suddenness, fearfulness, and mysteriousness of the former. Men were terrified by themselves, and postulated the existence of a higher world. People have ascribed the origin of the idea of two worlds—one this side of the grave and the other beyond it—to sleep and dreams, to shadows, to night, and to the fear of Nature: but the symptoms of physiological exhaustion should, above all, have been considered.
Ancient religions have quite special methods of disciplining the pious into states of exhaustion, in which they must experience such things.... The idea was, that one entered into a new order of things, where everything ceases to be known.—The semblance of a higher power....
231.
Sleep is the result of every kind of exhaustion; exhaustion follows upon all excessive excitement....
In all pessimistic religions and philosophies there is a yearning for sleep; the very notion "sleep" is deified and worshipped.
In this case the exhaustion is racial; sleep regarded psychologically is only a symbol of a much deeper and longer compulsion to rest.... In praxi it is death which rules here in the seductive image of its brother sleep....
232.
The whole of the Christian training in repentance and redemption may be regarded as a folie circulaire arbitrarily produced; though, of course, it can be produced only in people who are predisposed to it—that is to say, who have morbid tendencies in their constitutions.
233.
Against remorse and its purely psychical treatment.—To be unable to have done with an experience is already a sign of decadence. This reopening of old wounds, this wallowing in self-contempt and depression, is an additional form of disease; no "salvation of the soul" ever results from it, but only a new kind of spiritual illness....
These "conditions of salvation" of which the Christian is conscious are merely variations of the same diseased state—the interpretation of an attack of epilepsy by means of a particular formula which is provided, not by science, but by religious mania.
When a man is ill his very goodness is sickly.... By far the greatest portion of the psychical apparatus which Christianity has used, is now classed among the various forms of hysteria and epilepsy.
The whole process of spiritual healing must be remodelled on a physiological basis: the "sting of conscience" as such is an obstacle in the way of recovery—as soon as possible the attempt must be made to counterbalance everything by means of new actions, so that there may be an escape from the morbidness of self-torture.... The purely psychical practices of the Church and of the various sects should be decried as dangerous to the health. No invalid is ever cured by prayers or by the exorcising of evil spirits: the states of "repose" which follow upon such methods of treatment, by no means inspire confidence, in the psychological sense....
A man is healthy when he can laugh at the seriousness and ardour with which he has allowed himself to be hypnotised to any extent by any detail in his life—when his remorse seems to him like the action of a dog biting a stone—when he is ashamed of his repentance.
The purely psychological and religious practices, which have existed hitherto, only led to an alteration in the symptoms: according to them a man had recovered when he bowed before the cross, and swore that in future he would be a good man.... But a criminal, who, with a certain gloomy seriousness cleaves to his fate and refuses to malign his deed once it is done, has more spiritual health.... The criminals with whom Dostoiewsky associated in prison, were all, without exception, unbroken natures,—are they not a hundred times more valuable than a "broken-spirited" Christian?
(For the treatment of pangs of conscience I recommend Mitchell's Treatment.2)
234.
A pang of conscience in a man is a sign that his character is not yet equal to his deed. There is such a thing as a pang of conscience after good deeds: in this case it is their unfamiliarity, their incompatibility with an old environment.
235.
Against remorse.—I do not like this form of cowardice in regard to one's own actions, one must not leave one's self in the lurch under the pressure of sudden shame or distress. Extreme pride is much more fitting here. What is the good of it all in the end! No deed gets undone because it is regretted, no more than because it is "forgiven" or "expiated." A man must be a theologian in order to believe in a power that erases faults: we immoralists prefer to disbelieve in "faults." We believe that all deeds, of what kind soever, are identically the same at root; just as deeds which turn against us may be useful from an economical point of view, and even generally desirable. In certain individual cases, we admit that we might well have been spared a given action; the circumstances alone predisposed us in its favour. Which of us, if favoured by circumstances, would not already have committed every possible crime?... That is why one should never say: "Thou shouldst never have done such and such a thing," but only: "How strange it is that I have not done such and such a thing hundreds of times already!"—As a matter of fact, only a very small number