New Age History and Economics

The Day We See The Truth And Cease To Speak it, Is The Day We Begin To Die. MLK Jr.

Wednesday, November 16, 2016

Excerpts Mein Kampf-Jews



Lies being taught;
Mein Kampf is unintelligible ravings of a maniac.
Now the Truth; Read and know. CHAPTER XIC Jews;
 
In order to form a correct judgment of the place which the Jew holds in relation to the whole problem of human civilization, we must bear in mind the essential fact that there never has been any Jewish art and consequently that nothing of this kind exists to-day. We must realize that especially in those two royal domains of art, namely architecture and music, the Jew has done no original creative work. When the Jew comes to producing something in the field of art he merely bowdler-izes something already in existence or simply steals the intellectual word, of others. The Jew essentially lacks those qualities which are characteristic of those creative races that are the founders of civilization.

To what extent the Jew appropriates the civilization built up by others--or rather corrupts it, to speak more accurately--is indicated by the fact that he cultivates chiefly the art which calls for the smallest amount of original invention, namely the dramatic art. And even here he is nothing better than a kind of juggler or, perhaps more correctly speaking, a kind of monkey imitator; for in this domain also he lacks the creative elan which is necessary for the production of all really great work. Even here, therefore, he is not a creative genius but rather a superficial imitator who, in spite of all his retouching and tricks, cannot disguise the fact that there is no inner vitality in the shape he gives his products. At this juncture the Jewish Press comes in and renders friendly assistance by shouting hosannas over the head of even the most ordinary bungler of a Jew, until the rest of the world is stampeded into thinking that the object of so much praise must really be an artist, whereas in reality he may be nothing more than a low-class mimic.
No; the Jews have not the creative abilities which are necessary to the founding of a civilization; for in them there is not, and never has been, that spirit of idealism which is an absolutely necessary element in the higher development of mankind. Therefore the Jewish intellect will never be constructive but always destructive. At best it may serve as a stimulus in rare cases but only within the meaning of the poet's lines: 'THE POWER WHICH ALWAYS WILLS THE BAD, AND ALWAYS WORKS THE GOOD' (KRAFT, DIE STETS DAS BÖSE WILL UND STETS DAS GUTE SCHAFFT). (Note 15) It is not through his help but in spite of his help that mankind makes any progress.
[Note 15. When Mephistopheles first appears to Faust, in the latter's study, Faust inquires: "What is thy name?" To which Mephistopheles replies: "A part ofthe Power which always wills the Bad and always works the Good." And when Faust asks him what is meant by this riddle and why he should call himself'a part,' the gist of Mephistopheles' reply is that he is the Spirit of Negation and exists through opposition to the positive Truth and Order and Beauty which proceed from the never-ending creative energy of the Deity. In the Prologue to Faust the Lord declares that man's active nature would grow sluggishin working the good and that therefore he has to be aroused by the Spirit of Opposition. This Spirit wills the Bad, but of itself it can do nothing positive, and by its opposition always works the opposite of what it wills.]

Since the Jew has never had a State which was based on territorial delimitations, and therefore never a civilization of his own, the idea arose that here we were dealing with a people who had to be considered as Nomads. That is a great and mischievous mistake. The true nomad does actually possess a definite delimited territory where he lives. It is merely that he does not cultivate it, as the settled farmer does, but that he lives on the products of his herds, with which he wanders over his domain. The natural reason for this mode of existence is to be found in the fact that the soil is not fertile and that it does not give the steady produce which makes a fixed abode possible. Outside of this natural cause, however, there is a more profound cause: namely, that no mechanical civilization is at hand to make up for the natural poverty of the region in question. There are territories where the Aryan can establish fixed settlements by means of the technical skill which he has developed in the course of more than a thousand years, even though these territories would otherwise have to be abandoned, unless the Aryan were willing to wander about them in nomadic fashion; but his technical tradition and his age-long experience of the use of technical means would probably make the nomadic life unbearable for him. We ought to remember that during the first period of American colonization numerous Aryans earned their daily livelihood as trappers and hunters, etc., frequently wandering about in large groups with their women and children, their mode of existence very much resembling that of ordinary nomads. The moment, however, that they grew more numerous and were able to accumulate larger resources, they cleared the land and drove out the aborigines, at the same time establishing settlements which rapidly increased all over the country.

The Aryan himself was probably at first a nomad and became a settler in the course of ages. But yet he was never of the Jewish kind. The Jew is not a nomad; for the nomad has already a definite attitude towards the concept of 'work', and this attitude served as the basis of a later cultural development, when the necessary intellectual conditions were at hand. There is a certain amount of idealism in the general attitude of the nomad, even though it be rather primitive. His whole character may, therefore, be foreign to Aryan feeling but it will never be repulsive. But not even the slightest trace of idealism exists in the Jewish character. The Jew has never been a nomad, but always a parasite, battening on the substance of others. If he occasionally abandoned regions where he had hitherto lived he did not do it voluntarily. He did it because from time to time he was driven out by people who were tired of having their hospitality abused by such guests. Jewish self-expansion is a parasitic phenomenon--since the Jew is always looking for new pastures for his race.

But this has nothing to do with nomadic life as such; because the Jew does not ever think of leaving a territory which he has once occupied. He sticks where he is with such tenacity that he can hardly be driven out even by superior physical force. He expands into new territories only when certain conditions for his existence are provided therein; but even then--unlike the nomad--he will not change his former abode. He is and remains a parasite, a sponger who, like a pernicious bacillus, spreads over wider and wider areas according as some favourable area attracts him. The effect produced by his presence is also like that of the vampire; for wherever he establishes himself the people who grant him hospitality are bound to be bled to death sooner or later. Thus the Jew has at all times lived in States that have belonged to other races and within the organization of those States he had formed a State of his own, which is, however, hidden behind the mask of a 'religious community', as long as external circumstances do not make it advisable for this community to declare its true nature. As soon as the Jew feels himself sufficiently established in his position to be able to hold it without a disguise, he lifts the mask and suddenly appears in the character which so many did not formerly believe or wish to see: namely that of the Jew.

The life which the Jew lives as a parasite thriving on the substance of other nations and States has resulted in developing that specific character which Schopenhauer once described when he spoke of the Jew as 'The Great Master of Lies'. The kind of existence which he leads forces the Jew to the systematic use of falsehood, just as naturally as the inhabitants of northern climates are forced to wear warm clothes.

Tuesday, November 1, 2016

Mein Kampf Chapter XIb Aryans place society before self.

Lies being taught;
Mein Kampf is unintelligible ravings of a maniac.

Now the Truth; Read and know. CHAPTER XIb Race and People - Aryans place society and service before self. 
“The readiness to sacrifice one's personal work and, if necessary, even one's life for others shows its most highly developed form in the Aryan race. The greatness of the Aryan is not based on his intellectual powers, but rather on his willingness to devote all his faculties to the service of the community. Here the instinct for self-preservation has reached its noblest form; for the Aryan willingly subordinates his own ego to the common weal and when necessity calls he will even sacrifice his own life for the community.

The constructive powers of the Aryan and that peculiar ability he has for the building up of a culture are not grounded in his intellectual gifts alone. If that were so they might only be destructive and could never have the ability to organize; for the latter essentially depends on the readiness of the individual to renounce his own personal opinions and interests and to lay both at the service of the human group. By serving the common weal he receives his reward in return. For example, he does not work directly for himself but makes his productive work a part of the activity of the group to which he belongs, not only for his own benefit but for the general. The spirit underlying this attitude is expressed by the word: WORK, which to him does not at all signify a means of earning one's daily livelihood but rather a productive activity which cannot clash with the interests of the community. Whenever human activity is directed exclusively to the service of the instinct for self-preservation it is called theft or usury, robbery or burglary, etc.

This mental attitude, which forces self-interest to recede into the background in favour of the common weal, is the first prerequisite for any kind of really human civilization. It is out of this spirit alone that great human achievements have sprung for which the original doers have scarcely ever received any recompense but which turns out to be the source of abundant benefit for their descendants. It is this spirit alone which can explain why it so often happens that people can endure a harsh but honest existence which offers them no returns for their toil except a poor and modest livelihood. But such a livelihood helps to consolidate the foundations on which the community exists. Every worker and every peasant, every inventor, state official, etc., who works without ever achieving fortune or prosperity for himself, is a representative of this sublime idea, even though he may never become conscious of the profound meaning of his own activity.

Everything that may be said of that kind of work which is the fundamental condition of providing food and the basic means of human progress is true even in a higher sense of work that is done for the protection of man and his civilization. The renunciation of one's own life for the sake of the community is the crowning significance of the idea of all sacrifice. In this way only is it possible to protect what has been built up by man and to assure that this will not be destroyed by the hand of man or of nature.

In the German language we have a word which admirably expresses this underlying spirit of all work: It is Pflichterfüllung, which means the service of the common weal before the consideration of one's own interests. The fundamental spirit out of which this kind of activity springs is the contradistinction of 'Egotism' and we call it 'Idealism'. By this we mean to signify the willingness of the individual to make sacrifices for the community and his fellow-men.

It is of the utmost importance to insist again and again that idealism is not merely a superfluous manifestation of sentiment but rather something which has been, is and always will be, a necessary precondition for growth of human civilization;  

Were it not for idealism all the faculties of the intellect, even the most brilliant, would be nothing but intellect itself, a mere external phenomenon without inner value and never a creative force.

Since true idealism, however, is essentially the subordination of the interests and life of the individual to the interests and life of the community, and since the community on its part represents the pre-requisite condition of every form of organization, this idealism accords in its innermost essence with the final purpose of Nature. This feeling alone makes men voluntarily acknowledge that strength and power are entitled to take the lead and thus makes them a constituent particle in that order out of which the whole universe is shaped and formed.

Without being conscious of it, the purest idealism is always associated with the most profound knowledge. Knowledge can either be used for self preservation or for progress of society. Posterity will not remember those who pursued only their own individual interests, but it will praise those heroes who renounced their own happiness.

The Jew offers the most striking contrast to the Aryan. There is probably no other people in the world who have so developed the instinct of self-preservation as the so-called 'chosen' people. The best proof of this statement is found in the simple fact that this race still exists. Where can another people be found that in the course of the last two thousand years has undergone so few changes in mental outlook and character as the Jewish people? And yet what other people has taken such a constant part in the great revolutions? But even after having passed through the most gigantic catastrophes that have overwhelmed mankind, the Jews remain the same as ever. What an infinitely tenacious will-to-live, to preserve one's kind, is demonstrated by that fact!

It is a remarkable fact that herd instinct brings individuals together for mutual protection only as long as there is a common danger which makes mutual assistance expedient or inevitable. The same pack of wolves which a moment ago joined together in a common attack on their victim will dissolve into individual wolves as soon as their hunger has been satisfied. This is also sure of horses, which unite to defend themselves against any aggressor but separate the moment the danger is over.

It is much the same with the Jew. Jews act in concord only when a common danger threatens them or a common prey attracts them. Where these two motives no longer exist then the most brutal egotism appears and these people who before had lived together in unity will turn into a swarm of rats that bitterly fight against each other.

If the Jews were the only people in the world they would be wallowing in filth and mire and would exploit one another and try to exterminate one another in a bitter struggle, except in so far as their utter lack of the ideal of sacrifice, which shows itself in their cowardly spirit, would prevent this struggle from developing.

Therefore it would be a complete mistake to interpret the mutual help which the Jews render one another when they have to fight--or, to put it more accurately, to exploit--their fellow being, as the expression of a certain idealistic spirit of sacrifice.

In order to form a correct judgment of the place which the Jew holds in relation to the whole problem of human civilization, we must bear in mind the essential fact that there never has been any Jewish art and consequently that nothing of this kind exists to-day. We must realize that especially in those two royal domains of art, namely architecture and music, the Jew has done no original creative work.

Adolf Hitler
Kaps