A Brief Inquiry on Nietzsche’s Death of God
Ruben Nagesparan Chandrakumar, BS
Nietzsche predicted that the “Death of God,” resulting from modern scientific developments, would lead to two potential realities: totalitarianism and nihilism.
Totalitarianism is characterized by an imbalance manifesting as excessive order, while nihilism is characterized by an imbalance manifesting as excessive chaos. When Nietzsche referred to the “Death of God,” he was not merely addressing the concept of God but also the underlying religious and value substructure that guides human belief, perception, and behavior.
Historically, a common theme in medical discoveries has been the ease of learning about systems that we do not fully understand once they break down and cease to function properly. A notable example is the psychological case of Phineas Gage, whose traumatic brain injury provided significant insights into brain functions. Similarly, the “Death of God” can illuminate the functions served by the underlying religious and value substructure.
Thus, I posit that “God,” the belief in “God,” and the value structure dependent on this belief serve as mediators between order and chaos. This mediator is best conceptualized as consciousness, and consciousness itself is best understood as “God” embodied—or in Christian terms, being “made in the image of God.” This view aligns with the ancient Hindu and Buddhist concept that the ego-self, or illusory self, is a mask of Brahman—the ultimate reality of universal consciousness.
To avoid descending into totalitarianism and nihilism, the spiritual awakening of the individual seems paramount. This principle underpins Christianity, as Christ’s death signified the embrace of divinity within the self.
A misinterpretation of this belief is that Christianity is the only path. This interpretation holds if one reads the Bible literally rather than symbolically and metaphysically (e.g., “I am the way and the truth and the life. No one comes to the Father except through me”). A metaphysical reading reveals no reason why the stories of Christianity and many other religious traditions cannot coexist harmoniously. In fact, many Bible stories, such as the flood story, are found in numerous other cultures that predate Christianity.
Thus, believing that Christianity means being “saved” through professing belief in “God” can lead to self-deception, narcissism, and hubris, especially when this belief is claimed as a mark of moral and cultural superiority. Such a stance contradicts the essence of Christ’s teachings, as seen in the behavior of groups like the KKK. True belief in God must be demonstrated through one’s entire life’s actions, and the commitment to ethical behavior, despite inevitable human errors, is the most genuine act of faith.
Finally, it is crucial for society to experience a rebirth in the belief in “God” to avoid the pitfalls of nihilism and totalitarianism. However, this realization of “God” must occur through the individual, echoing the wisdom of ancient traditions that emphasize the connection between the individual and the divine.