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Author: C .T.

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Monologe im Führerhauptquartier

The Führer’s monologues, 1

For the context of these translations click here,
for this monologue in German, here.

Part One: Table talks # 1-74
– 5 July to 31 December 1941 –

 

Führer Headquarters Saturday, 5 July 1941

What we lack, he said, is a clear presentation of the will to live, the way of life of der Völker [the Germanic peoples]. The difference between the fascist and the Russian people’s movements is that the fascist involuntarily followed the path of the old Roman community formation, while the Russian tended in the direction of anarchy.

The Russian does not, by nature, strive for higher forms of community. The people can also live in such a way that there is no grouping of family units into a whole; if Russia has a state form in the occidental sense, it’s merely the result of coercion.

In a certain sense all human culture, the beautiful, is a result of coercion, of what we call education; but the Aryan peoples have a disposition to activity. A man like Krümel[1] is active from morning till night, another is always thinking; the Italian is industrious as a bee; for the Russian, the highest cultural creation is vodka, the ideal: to always do only what is necessary. Work in our sense and even more work, such as an Aryan might demand from him, are a nuisance to him.

It is questionable whether one can get along in Russia without the priest; the Pope has comforted the Russian about the fact that he is condemned to work; in return, he will be well off in the afterlife. The Russian will work if he is under an iron organisation, but he is unable to organise himself. Only the drop of Aryan blood in individual veins is what has given the Russian people inventions and state organisation.

A just regime belongs to the strong hand of rulership, who presupposes this in every leadership. But just as the horse, if it isn’t constantly kept in check, throws away all training in a flash—in America a few horses had run away and a few decades later the country had enormous herds of wild horses. The horse found its way back to nature so quickly, so the primal urge to return to nature is also always present in the Russian. For him, these are the forms of life in which the family exists. Like a mother hare, the Russian will care for her children with everything that belongs to motherhood. But that’s all the Russian wants. His rebellion against the coercion of state organisation—and it always means coercion because it curtails the freedom of the individual—is brutal and blindly cruel, as is always the reaction of the women. If he fails in this, he breaks down in self-recriminations; it is in these revolutions that he strives back to nature. Thus nihilism remains the form of his revolution.

The boss also said:

He believes that there was still oil in a thousand places; in the case of coal, we know how the coal reserves decrease: cavities form. When it comes to oil, we don’t know whether the cavities won’t fill up again from reservoirs invisible to us.

Man is perhaps the most dangerous microbe imaginable. He takes the whole earth without asking whether there might be substances of vital importance for life in another region, which he looks with the microscope for the cause of devastation that is felt on the surface of the earth.

___________

[1] The cook in Hitler’s special train was known by this joking name.

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Daybreak Publishing Lord of the Rings Racial right Richard Carrier

A new translation of Adolf’s talks

Or

The younger brother of Boromir

Before we begin translating each talk from Werner Jochmann’s 2000 edition, published in German, I must clarify a few points.

Hitler’s after-dinner talks have been repudiated both by some white nationalists (those who are Christian and sympathetic to National Socialism), and by anti-Christian liberals like Richard Carrier who resent the idea that Hitler might have harboured anti-Christian ideas. Both base their arguments on the botched English translation currently on the market. The way to shut them up is simply to translate into English a reliable edition of the original manuscript, which we will do for The West’s Darkest Hour.

Each Hitler after-dinner talk will be accompanied by a hatnote linking to this PDF: the translated introduction by Werner Jochmann and a very brief text by David Irving (the original in German can be read: here). Since Jochmann’s introduction consists of 34 pages, we have taken the liberty of adding some subheadings to make it less of a chore to read: Heim, Picker, Bormann, Hitler, Master Plan East, Final solution and Christianity (the subheading This edition does appear in Jochmann’s original text).

The Christian question is central to understanding not only the dark hour, but the resounding failure of white nationalists. Recently, some commenters and I made use of LOTR and the character Boromir to understand the problem. While I agree with what Krist Krusher said about Tolkien, the metaphor is splendid to illustrate why using the One Ring—Christianity—to save the race will always end in the destruction of whoever dons the ring.

The point is that ‘No one here can wield the ring: it only answers to its Master’. And the Master is none other than the Jew who wrote the Gospel! (even though he now only lives disembodied in the amorphous form of Sauron). The One Ring answers only to him and to him alone. When a racialist Christian wants to put on the ring to fight the dark hour he falls into the trap set by Sauron: precisely what I recently said about an old article published on this site: ‘Silly Christian apologetics on The Occidental Observer’.

I’d like to end this entry with what I said a couple of days ago in the comments section: ‘Even the toughest Americans are willing to put on the One Ring to fight Sauron rather than understand—as Frodo’s servant, Sam, finally made Faramir understand—that it was impossible to use it for Gondor’s purposes’.

In his private talks, Hitler understood what American white nationalists still fail to understand.

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Catholic Church Franks Kriminalgeschichte des Christentums (books) So-called saints

Christianity’s Criminal History, 148

– For the context of these translations click here –

 

St. Gregory of Tours (Louvre)

When we read the History of the Franks, as amorphous as it is detailed, by Gregory of Tours, which is the main source of that period, we are surprised that the same head in which such a grotesque belief in miracles and the devil was floating around, and that seems to have no other concern than some obscure miracles and signs—for him unquestionable facts, gesta praesenti—, we are surprised, I repeat, that this same head relates with the most realistic tone and often with an almost amoral indifference the horrors of the time without admiring either the decadent displays of conscience or the most criminal heroes of the age.

He doesn’t feel the slightest scruple and knows nothing of the conflicts between loyalties, being unreservedly in favour of the brutal policy of the princes, that is, in favour of their crimes insofar as they represented the advance of the Catholic Church. This means, however, a halfway between securing for the Church a stable situation and for the high clergy’s ever-increasing riches; he belonged to that clergy. (Someone has observed that the episcopal ministry, supposedly so exhausting, left Gregory sufficient time to write his extensive works.)

No doubt civil and fratricidal wars didn’t entirely fit into the saint’s mind, for they naturally affected him and his Church. But external wars, wars aimed at the aggrandisement of the Christian kingdom—the annihilation of the ‘heretics’ and especially the Arians (four times he tells the hoax story of the fathers of the Church, according to which Arius burst in the toilet); the extinction of the pagans and other infidels—, could never be terrible enough. Thus, at the beginning of the fifth book of his History of the Franks, he confesses without a qualm: ‘Would that you too, O kings, were engaged in battles like those in which your fathers struggled, that the heathen terrified by your union might be crushed by your strength! Remember how Clovis won your great victories, how he slew opposing kings, crushed wicked peoples and subdued their lands, and left to you complete and unchallenged dominion over them!’

Fighting battles, killing enemy kings, and subjugating hostile peoples as well as his own, is what a famous Catholic saint, after more than half a millennium of Christianity, calls all this. For ‘the triumphs of the Franks are also the successes of Gregory’ (Haendler).

Even when it comes to sexually motivated murder, Gregory acts as a modern ‘progressive’. Without batting an eyelid he recounts the case of the exuberant Deoteria. While her husband was on a trip to Béziers, she sent word for King Teudebert: ‘No one can resist you, dearest lord. We know that you are our master. Come, then, and do what is pleasing in your eyes’. And Theudebert came to the castle, made Deoteria his concubine, his wife; and Bishop Gregory calls the Catholic lady (who afterwards began to fear her own daughter’s rivalry and had her killed at Verdun) ‘a skilful and clever woman’. As skilful and clever as Theudebert himself because, as Gregory himself proclaims, ‘she ruled her kingdom with justice, honoured the bishops and made donations to the churches’; and ‘all the taxes, which had hitherto reverted to the royal treasury of the churches of Auvergne, she graciously remitted to them’.

In other words, Gregory turns a blind eye to the well-known Catholic double standard.

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David Irving Heinrich Himmler

True Himmler, 1

I won’t read the first chapter for the moment because I am pained by David Irving’s hypothesis: that the Allies assassinated Himmler when he was taken prisoner, that it wasn’t suicide. But I will be reading my hard copy of this thick volume over the next few weeks until I finish it. So far as I have read the second chapter, Irving’s style is very readable, and I think anyone who considers himself sympathetic to National Socialism should buy it from the author’s bookstore.

The editing is splendid, and trying to read such magnificent books in PDFs is an outrage, as it is precisely these books that deserve to be in our personal library, with plenty of footnotes in our own handwriting.

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David Irving Racial right Richard Weikart

On the Boromirs

A commenter drew my attention to the most recent interview with Richard Weikart. I just watched the interview and at minute 35:40 Weikart said something that contradicts the impression I have of American white nationalism: ‘They are overwhelmingly anti-Christian’.

Most American white nationalists are either Christian or sympathetic to Christianity. Rare in American white nationalism is the person like Alex Linder who sees Christianity as evil, and there is no longer a truly central figure in that movement, as the late William Pierce, who has a negative image of Christianity.

It is a pity that there are no surveys to know the exact percentage of Christians or Christian sympathisers in white nationalism. But the impression I get after reading a dozen years of white nationalist sites is that, except for Linder, there is no major figure who truly abhors Christianity (Kevin Alfred Strom’s webzine is not as vehement as Linder in its criticism of Christianity).

Although brief, a good example of Christian racialists was seen recently in what was said to me in the comments section of The Occidental Observer, to which I have already referred a couple of times. The moderator didn’t let my last comment pass. In addition to answering his third question to one Occidentan, I suggested he read Pierce’s story of the race. It doesn’t matter that that answer of mine didn’t appear in TOO, as long as I was at least able to defend myself against the slanders that racialist Christians were casting on me.

As a good Christian, Weikart (who is almost exactly my age by the way), is anti-racist. The interview I heard today was very enlightening because it shows how the Christian religion clouds the otherwise clear understanding of such scholars. If I could answer Weikart I would tell him that regarding the leading white nationalist sites, the webzines of Jared Taylor, Kevin MacDonald and Greg Johnson, he won’t find overtly anti-Christian positions. Even a racialist site as much visited as Taylor’s according to the latest statistics I saw, Hunter Wallace’s, is openly Christian.

Given that Christianity is inherently anti-racist, the question that comes to mind is how much longer American white nationalists will continue to ignore the issue. People like Weikart, a good scholar of Hitler, are fascinating in that they show that, from the Christian POV, he is more consistent by being anti-racist than racist. Wallace may be looking to square the circle, but the other pundits mentioned in the previous paragraph simply ignore the CQ, the Christian Question. The West’s Darkest Hour will continue to be ignored by racialist Christians and even racialist non-Christians because an honest discussion about the religion of our parents is a taboo subject in the dissident right.

Changing the subject, today I received a mail from David Irving. The second volume of his biography of Himmler will be published next year. I am very much looking forward to reading it… It is infinitely more important to know Hitler and Himmler well than the Boromirs who covet the One Ring to the point of self-destruction. I hope that Weikart’s book, which will reach me this month, will help me in this endeavour.

Update of May 29: The comments are now closed on that TOO thread, and the moderator finally let my response to Occidentan pass. But it took some days for my comment to be approved.

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Hitler's Religion (book) Richard Weikart

Weikart’s book

Last year a commenter called to my attention a passage from Hitler’s Religion by Richard Weikart:

Worse yet, he [Hitler] actually threatened to obliterate Christianity later in the second volume. After calling Christianity fanatically intolerant for destroying other religions, Hitler explained that Nazism would have to be just as intolerant to supplant Christianity:

A philosophy filled with infernal intolerance will only be broken by a new idea, driven forward by the same spirit, championed by the same mighty will, and at the same time pure and absolutely genuine in itself. The individual may establish with pain today that with the appearance of Christianity the first spiritual terror entered in to the far freer ancient world, but he will not be able to contest the fact that since then the world has been afflicted and dominated by this coercion, and that coercion is broken only by coercion, and terror only by terror. Only then can a new state of affairs be constructively created. (Mein Kampf, Chapter V)

Hitler’s anti-Christian sentiment shines through clearly here, as he called Christianity a ‘spiritual terror’ that has ‘afflicted’ the world. Earlier in the passage, he also argued Christian intolerance was a manifestation of a Jewish mentality, once again connecting Christianity with the people he most hated. Even more ominously, he called his fellow Nazis to embrace an intolerant worldview so they could throw off the shackles of Christianity. He literally promised to visit terror on Christianity. Even though several times later in life, especially before 1934, Hitler would try to portray himself as a pious Christian, he had already blown his cover.

Hitler’s tirade against Christianity in Mein Kampf, including the threat to demolish it, diverged remarkably from his normal public persona. He was usually more circumspect, refraining from open criticism of Christianity. However, many of his colleagues testified that Hitler’s personal opinion about Christianity did not match his hypocritical public stance; Hitler, for his part, thought religion itself was hypocritical.

Gilad Atzmon, a Jew whose relatively recent books have been reviewed by the racial right, said that the intolerant fanatics win.

He is right: and that was why Julian the Apostate failed: he was a very tolerant emperor towards Christians, Jews and pagans. The priest of the 14 words, on the other hand, is as intolerant as the Christians who destroyed the classical world.

As I said last year to the commenter who quoted the passage above, ‘Although Richard Weikart is ideologically an enemy, he is infinitely more honest about Hitler’s anti-Christianity than Richard Carrier. I guess I’ll have to get a copy of Weikart’s book…’

I just ordered it from Amazon.

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Lord of the Rings Quotable quotes

Forbidden ring

by Adit

Christianity used to have a lot of political clout, and they think they [the American white nationalists] can somehow harness that clout. It reminds me of the Lord of the Rings where it is suggested they could wield the ring against the enemy. ‘No one here can wield the ring: it only answers to its master’. Ethno-nationalists can’t wield Christianity because it is Universalist. If you try it will only corrupt and consume you. I wish they could get that through their heads.

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Henry Picker Martin Bormann

The Führer’s monologues (ix)

This edition

The texts published here are all part of Martin Bormann’s collection of Führergespräche (Führer talks). They are printed in unabridged form, retaining their chronological order. As a rule, Heim summarised the content in a note immediately after each conversation. Only in a few cases did he add statements to later notes, resulting in slight deviations in the chronology (e.g., table talk #91). Only the regularly recurring opening formulas were deleted: ‘The boss expressed himself at tea in approximately the following lines of thought’ or: ‘The boss expressed himself in the sense of, among other things, the following lines of thought’.

Spelling has been normalised; corrections of obvious spelling mistakes, especially in personal names, are not marked. The omissions in the text appear in the original. It is unclear whether Heim left the gaps because he did not remember the information correctly, or whether there are other reasons for the omissions.

The records of Heim’s conversations that Henry Picker transcribed and included in his edition of the Tischgespräche are all marked with an asterisk after the document number. Given the errors and oversights that Picker made in transcribing or printing his documents, these texts should in future be cited according to the edition available here. The editor did not consider it necessary to point out all the deviations and oversights, as this would have impaired the readability of the source and bloated the annotation apparatus.

Document 6 of 9 August 1941, which Picker included in his edition, is not in the collection of interview transcripts. Nor was it written by Heim, as Picker claims. Whether these Grundsätze der Offiziers-Ehrauffassung were formulated based on the keywords and guiding ideas given by Hitler himself must remain an open question. They do not belong in this collection and are not included in the first edition of Tischgespräche edited by Gerhard Ritter.

Four of Hitler’s monologues (#41, 61, 62 and 213) were recorded by Martin Bormann himself. In character, they are more file notes and were partly dictated as such. However, since the head of the Party Chancellery himself classified them as ‘Führer Talks’ and placed them chronologically in his collection, they have been included in this edition, as have documents #203 to 212, which were prepared by one of Bormann’s assistants after Heim’s departure.

All other documents were dictated and signed by Heim.

Our commentary on Hitler’s monologues has been kept deliberately brief. The editor has refrained from interpreting expressions of opinion on questions of history, politics, worldview or art, as this would have more than doubled the annotation apparatus.

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Protestantism Racial right

TOO, OD and CC on Xtianity

Regarding what I was saying a couple of days ago about an exchange of mine in The Occidental Observer, it is curious that when I criticise Christianity, some racialists resort to smearing me rather than answering my arguments.

On another racialist forum, Occidental Dissent, a commenter who some time ago said I was right about Christianity (though he added I was pretty severe) commented yesterday: ‘­­I am not a Believer but I wouldn’t mind living in a strict Christian theocracy if that form of government knew how to deal with the jews, coloreds, communists and queers’. That hypothetical is a pipe dream: history shows us that Christian theocracies have never implemented Aryan preservation in the West. Then the editor of that webzine intervened in that comments section:

Feel free to show me the data where White identity is correlated with secularism or paganism. If there is a sizeable audience for this, I have never seen any evidence of it. There is no such thing as a White pagan ethnostate or a White secular ethnostate because there is no support for it. BTW, White identity has always been associated with Protestantism here. There was never a point when that was not the case. The very idea of racial purity comes from Protestant settlers who didn’t want to mix with the natives.

First of all, there was indeed a pagan state exclusively for Nordid whites. The Nazi government was quasi-pagan (my next line of research will be precisely Hitler’s anti-Christian POV and Himmler’s paganism). Secondly, if the Americans had been as purists as the Nazi leadership, they wouldn’t have allowed that anti-racist, anti-slavery propaganda flourish in the US, something that OD’s editor knows very well. (In 1688 some Quakers signed an antislavery petition in Pennsylvania: a little mustard seed that, over the centuries, grew into the huge tree of today.) Third, even without having developed an explicitly racial ideology, Sparta and Republican Rome were de facto ethnostates for the Nordid types. Finally, white identity has always been associated with Protestantism in the US because Catholics have been mixing since Constantine, but Protestant churches now admit even blacks to the white altar!

The Occidental Dissent article is a response to yesterday’s article in Counter-Currents ‘What Christian Nationalism Looks Like in Current-Year America’ by Robert Hampton. What Hampton says about Christian nationalists is worth a look. In addition to considering the stance of these Christian nationalists as ‘Israelite LARPing’, Hampton said:

In reality, Christian nationalism is an evangelical, multiracial, philo-Semitic circus… Some figures associated with the movement will highlight the dangers of illegal immigration or Critical Race Theory, but it’s not their central focus. They’re in a spiritual struggle to make America Christian again. This is not a euphemism for making America white again. The central identity they want for Americans is the Christian faith, not the racial identity of the men who built this country. What unites us is religion, not race. This identity can include all people, regardless of color. All that matters is that one professes a fundamentalist version of Christianity.

However, there is one phrase I disagree with Hampton:

Christianity is still the faith of the vast majority of white people, and it would be stupid to wage war against it.

This seems to me like telling the loved one of a heavy smoker that it is stupid to wage a war against smoking; that he has to find another way to prevent cancer instead of lecturing him about giving up his bad habits. So bad are Xtian habits that Hampton writes: ‘A lot of what fundamentalist Christians believe doesn’t align with our struggle, for example their worship of the state of Israel and their strange fixation on adopting non-white kids’.

As old visitors know, this thing, raising coloured kids, is the real sin against the holy ghost. What I don’t quite understand is why anti-Christian racialists like Kevin Alfred Strom keep saying things like: ‘The primary enemy we face as a people, beyond any question, is the Jewish power structure’. Is it because they are stuck in William Pierce’s school and haven’t yet crossed the Rubicon?

The inversion of values brought about by Christianity from the 4th century c.e. onwards is the root of our fall. We wouldn’t have these problems (now even influential Jews) in a modern society that had emerged not from the Christian Middle Ages, but from a parallel quantum world in which the descendants of Spartans or Republican Romans had discovered science, modern technology and eventually National Socialism.

Categories
Catholic Church Chess Kriminalgeschichte des Christentums (books) Merovingian dynasty

Christianity’s Criminal History, 147

– For the context of these translations click here –

 
Ignorant, criminal on a grand scale and a good Catholic

It is true that we cannot judge that epoch, an epoch of ignorant, superstitious, fallacious and bloody people, with our modern—oh so ethical—modern standards: we must not act anachronistically against history! But can we and should we still measure that era, a thoroughly Christian era, by Christian criteria, by certain biblical criteria, such as the precepts of the Sermon on the Mount or the commandments of the Decalogue? And precisely because we look at it in this way, shouldn’t we recognise it by its fruits?

The Catholic author Daniel-Rops, too, feels a prevailing sense of ‘horror’ at ‘the continually repeated spectacle of crimes that are frankly unspeakable’. ‘Everywhere there is blatant violence, ready to explode at any moment. Nothing stops it: not family ties, not the precepts of the most elementary decency and not even the Christian faith’. Not even that? Didn’t the faith allow all that to go on? Didn’t it provide what we might call the supreme consecration, the endorsement of the status quo? Didn’t the faith pray for the rulers, the generals, the cutthroats? Didn’t it pray before wars, during wars, and after wars? Didn’t it participate in wars and plundering, or make continual donations to the Church from the spoils of war or plunder? Didn’t it fatten the powerful on the misery of the masses?

The Church unreservedly sided with the scoundrels and butchers. And while the violent acts of the kings are more and more unbridled, the chain of blood vengeance never ends, the murders of relatives multiply precisely among the great ones: the Catholic son kills the Catholic father, the brother kills the brother who is as Catholic as him, the Catholic uncle kills the Catholic nephew, and while the robberies of the Merovingian kings occur, the annihilated enemies who were Germanic princes, and the snatched booty of gold, jewels and weapons could hardly be hidden any longer under the underground vault of the palace of Braine; the episcopate saw in those crowned Catholic criminals the legitimate representatives of state authority, the representatives of God on earth.

Since the Church sided with the Merovingian potentates from the beginning as their ally, it was able to develop as it hadn’t done for a long time. Its influence grew, and both the secular and monastic clergy became incredibly wealthy. And to a large extent the almost permanent catastrophes, and the terror that rarely ceased, greatly favoured the appearance of donations to the Church. ‘As people expected protection and help from them, and were continually threatened by looting, arson, murder and violence, they turned to the Church and its saints’ (Bleiber).

The Church thought nothing of opposing this. Its wheat increased. It was only between 475 and the beginning of the 6th century that the number of Gallic monasteries increased tenfold; but in the first half of the following century more abbeys were built there than ever before or since. And looking back to the middle of the 7th century, a modern researcher even speaks of ‘an episcopal and monastic state’ (Sprandel). The episcopate, which was a ‘great power’ not only economically but also politically (Dopsch), played almost as decisive a role in the kingdom as the absolute sovereign monarchy did in the Church. The two were closely linked and intertwined, for the ruler also had to show himself devotissimus of the Church and, at least in the Carolingian period, was regarded ‘as a clergyman’ (Brunner).
 

______ 卐 ______

 

Editor’s note: Chess, as it is known today, emerged in Medieval Europe as an evolution of a Persian game which in turn evolved from an Indian game (the earliest reference to the latter is found in the Mahabharata: an epic-religious text of the Aryans from the 3rd century BC).

As can be seen in the picture, two bishops flank the king and queen in the original formation of the game, already in its European incarnation.
 

______ 卐 ______

 
The whole period, cruel in the extreme and extraordinarily fraudulent, was at the same time very ‘pious’. Attendance at Sunday mass was widespread ‘at the ringing of the bells they crowded into the churches’ (Pfister). Eucharistic communion became almost as widespread. Church singing was zealously cultivated. Almost everyone attended the processions. Catholic festivals were celebrated as great popular festivals. People prayed before they began to eat, and not a glass of water was drunk without first making the sign of the cross. And it was not only God who was prayed to, but all imaginable saints were invoked continually. Numerous churches were built with marble columns and marble-covered walls, stained glass windows and many paintings; the rich even had their own domestic chapels. The kings dealt with saints, as Theuderic I did in 525-526 with St Gallus in Cologne (who set fire to a temple there, ‘because none of the foolish pagans were to be seen’ after which the arsonist took refuge in the royal palace). Childebert I visited a saint. Queens, like Radegund for example, washed the feet of bishops. Crass superstition was commonplace. Relics from Rome and Jerusalem were hoarded, and pilgrimages were made, looking for health, to the supposed tombs of the apostles.

In a word, there was a deep conviction ‘of the reality and power of the living God’ (Heinsius). There abounded ‘a vigorous and fresh faith in God and his providence; one dealt with the divine, not as an abstraction or an idea, but as a very real force. This conviction prevailed among all, shared by ecclesiastics and laymen without distinction’. The first half of the 7th century was openly regarded as ‘a flourishing period of the Frankish Church’ (Hauck), which was seen to be ‘deeply rooted in the people of the Franks’ (Schieffer), and the bishops and episcopal synods ‘applied to the work’ (Boudriot).