?In itself, the individual is not necessarily opposed to the collectivity;
individual and collective stand opposed in each of us like two different
parts of the soul. (ECC 38)?
?Christ had invented a religion of love, that is, an aristocratic culture of
the individual part of the soul; the Apocalypse invents a religion of Power,
that is, a terrible popular cult of the collective part of the soul. The
Apocalypse turns Christ into a collective ego, it gives him a collective
soul? (ECC 49/50)?
?In truth, it is Christianity that becomes the Antichrist; it betrays
Christ, it forces a collective soul on him behind his back, and in return it
gives the collective soul a superficial individual figure, the little lamb.
Christianity, and above all John of Patmos, founded a new type of man, and a
type of thinker that still exists today, enjoying a new reign: the
carnivorous lamb, the lamb that bites and then cries, ?Help! What did I ever
do to you? It was for your own good and our common cause. (ECC 38/39)?
?Save the individual soul, then, as well as the collective soul, but how? ?
Do not love anymore, do not give of yourself, do not take: in this way you
will save the individual part of yourself. For love is not the individual
part, it is not the individual soul, it is rather what makes the individual
soul an ego? The soul as the life of flows is the will to live, struggle and
combat, like wrestlers engaging each other. Every accord is dissonant? The
inalienable part of the soul appears when one has ceased to be an ego; it is
this eminently flowing, vibrating, struggling part that has to be conquered.
The collective problem, then, is to institute, find, or recover a maximum
of connections? There is no return to nature, but only a political problem
of the collective soul, the connections of which a society is capable, the
flows it supports, invents, leaves alone, or does away with. (ECC 51/2)?
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