15.

Neither morality nor religion comes into contact with any point of reality in Christianity. Nothing but imaginary causes ("God," "soul," "I," "spirit," "free will"—or even "unfree will"); nothing but imaginary effects ("sin," "redemption," "grace," "punishment," "forgiveness of sin"). Intercourse between imaginary beings ("God," "spirits," "souls"); an imaginary natural science (anthropocentric; complete lack of the concept of natural causes); an imaginary psychology (nothing but self-misunderstandings, interpretations of pleasant or unpleasant general feelings, for example, the states of the nervus sympathicus sympathetic nerve with the help of the sign language of religious-moral idiosyncrasy—"repentance," "pangs of conscience," "temptation of the devil," "the proximity of God"); an imaginary teleology ("the kingdom of God," "the Last Judgment," "eternal life").

This world of pure fiction distinguishes itself very much to its disadvantage from the dream world, in that the latter reflects reality, while the former falsifies, devalues, and denies reality. After the concept of "nature" was invented as the antithesis to "God," "natural" had to be the word for "reprehensible"—that entire world of fiction has its root in hatred of the natural (the reality!), it is the expression of a deep discomfort with the real. But that explains everything. Who alone has reasons to lie themselves away from reality? The one who suffers from it. But to suffer from reality means to be a failed reality. The preponderance of feelings of displeasure over feelings of pleasure is the cause of that fictitious morality and religion: however, such a preponderance provides the formula for décadence decline/decay.

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