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Tag: Adolf Hitler

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Matt Koehl Metaphysics of race / sex

Faith of the Future, 7

by Matt Koehl

 

VII. The Faith of Adolf Hitler

Beyond its purely intellectual aspect, the revolutionary Idea of Adolf Hitler contains an added dimension, to which one must turn to discover the source of its ineluctable attraction—its compelling magic, as it were. It is from its sentient—its emotional—content that one must reduce the secret of its extraordinary mystique—just as it is here that one cannot help but perceive its nuclear potential as the mythos of a new age. For it is not by logic and reason that great, earth-shaking movements are impelled, but by the unfathomable force of suprarational faith subjectively felt by the adherents of such a movement.
In the arena of great world events, even the most rational of ideas must take on the character of subjective faith—or remain forever condemned to the realm of sterile abstraction. It must, in other words, proceed beyond the understanding of the mind to an appreciation of the heart. Only thus does it assume that mysterious and inexplicable quality which guarantees success.
If we examine the various individual features of the National Socialist idea—its views on such fundamental concepts as race, personality, the state, work, struggle and Nature, for example—we find that these do not, even when taken together, suffice to explain the curious fascination surrounding its manifestation. For that we must turn, ultimately, to the personality of its author. For in the person of Adolf Hitler, the Idea undergoes fusion into a transcendent whole which is greater than the sum of its parts. Only in a subjective appreciation of this phenomenon and what it represents does the Idea become comprehensible.

* * *

Who, then, was Adolf Hitler? What was he?
Certainly, he bore the attributes of any man. He had two natural parents. He had flesh and blood. He ate and slept. He grew up, went to school, and worked for a living. He formed friendships, had personal likes and dislikes, became angry, but also had a warm sense of humor. He experienced joy and sorrow, pleasure and pain. In other words, his were all the normal human experiences and emotions. He was, in fact, completely human.
Historically, of course, Adolf Hitler was something more. He was a great national leader and statesman. Where can one find a comparable instance of a humble man of the people rising—by sheer will, determination and genius in the face of every conceivable obstacle and odd—to leadership of a great nation, liberating it from alien domination, purging it of racial and moral decay, and building within it a regime of national unity and social justice?
Where was there a similar statesman who, singlehandedly, was able to halt the seemingly inexorable advance of Communism across the face of a continent? Where else was there a leader who was able to lift his country—a country defeated in war and burdened with unbearable reparations—up out of economic and social misery and restore it to a position of prosperity, dignity and pride, while other nations sickened in the throes of a Great Depression? Where in all of history was there ever a ruler who enjoyed greater popular support?
Yet, it is beyond his manifest role as an outstanding national leader and statesman, as well as his obvious humanity, that we must look to discover the essential person of Adolf Hitler. Specifically, it is in the domain of the extrahistorical—i.e., in that area outside the normal historical process—that we must turn to find the true identity of the figure who stood in our midst just a few short generations ago. For although his life’s work continues to exercise an ongoing effect, its real meaning cannot be disclosed through the usual investigations of historiography.

* * *

More than one observer has commented on a certain strange, compelling quality which seemed to emanate from the person of Adolf Hitler. Kubizek, for example, has described the remarkable incident on the Freinberg.[1] Others have reported similar, if less dramatic, experiences in their own personal encounters with Hitler. And not only did this mysterious quality manifest itself in such individual meetings, but before larger audiences as well. Even persons who were not German and not National Socialist have testified to the singular ability of Adolf Hitler to articulate the unspoken feelings and aspirations of his listeners as though he were giving utterance to their innermost thoughts and emotions.
Recalling a Hitler rally which she attended in 1930, one Social Democratic writer described the phenomenon in this way: “The audience was breathlessly under his spell. This man expressed their thoughts, their feelings, their hopes; a new prophet had arisen—many even saw in him another Christ…” [2]
That he was able to affect his contemporaries in this manner is in itself remarkable. What is even more extraordinary and amazing, however, is the ability of Adolf Hitler to exert a continuing charismatic effect on generations which were not even born during his mortal lifetime! He still seems to articulate our deepest, most heartfelt feelings and longings as Aryans. He seems to strike a flawless chord with our innermost being. When he speaks, there is an immanent awareness that we are actually listening to the sound of our own inner voice. So perfect is his relation to our racial psyche that it is as though he has become one with it. We have the feeling that here before us is the consummate expression of the collective unconscious of our race.
It is as though we are confronted by an awesome presence, by a timeless charisma. Indeed, there is a certain enigmatic aura surrounding the figure of Adolf Hitler which seems to transcend all barriers of time and space. When we mention his name, we sense that we are speaking of more than a historical phenomenon; we allude to something which is eternal and infinite. We have the feeling that we are referring not only to the past, but to the present and future as well. Instinctively, we sense that here was more than just another man, that here was someone quite extraordinary.
The truth is that in Adolf Hitler we are confronted by a phenomenon which defies all objective analysis and rational explanation. Indeed, it is one which can only be understood in its symbolic, or representative, role—that is, through mythos interpretation. For only in the realm of the mythos—of the epic, the saga and legend—do we find those elements adequate to describe this most unusual personality. Only through a process of apotheosis can we hope to achieve a coherent understanding of the true reality of this remarkable figure. Only then do the various facets of his earthly life and career submit to plausible explanation.
Accordingly, we may proceed to a recognition that this very unusual being did, indeed, bear a divine mandate. He was, indeed, the instrument of a higher destiny. He was, indeed, endowed by Providence with a special mission. And, indeed, may he be described as an incarnation of the Absolute—of that great, ineffable Force without beginning or end, which rules and dominates this universe and determines the destinies of men.
Intuitively we recognize that represented here is something elemental, something primal—something that goes back to the very foundation of the world. We perceive that this singular figure was/is a manifestation of the will of the Eternal in corpore; that he was/is the voice of the Almighty, the word—the logos—spoken anew to modem man; that, indeed, he was/is the herald of a new age here on earth.
At the same time, we recognize him as the perfect personification of our racial soul. He is our consciousness and our conscience. In him is our racial will made manifest. In him do we see embodied the highest hopes and aspirations of Aryan man.
And so, in paying homage to this extraordinary personality, we at the same time defer to our own soul and to the divine which lies within us. In immanent relationship with him and in the service of his Cause do our lives acquire purpose, meaning, value, relevance, direction, structure, significance. Without him, we have no worth; we are nothing—nil. With him, we are privileged to become part of a larger order—indeed, we possess the possibility of transcending the limitations of our own mortal existence.
This, then, is the One whom we are honored to call Führer—Leader—our spiritual guide, special gift of Providence, the One chosen to disclose the divine will, the divine ordinances to the present age.
Every human order contains an idea which is symbolic of its higher purpose and mission. And so it is, above all, as a symbol of a new age that the figure of Adolf Hitler must be seen. It may be stated that he represents the inner principle—the raison— of our entire racial existence, of our history, our destiny, our life. He stands as our eternal emblem before the world. He is our law and our guide as Aryans for all time to come. He is our hope, our redemption, our promise of victory.
Thus do we perceive the outline of a new, immanent reality in which the transfigured person of Adolf Hitler joins with regenerate Aryan man and the Absolute in mystic union to form the noble mythos of a new faith.
Already, the rudiments of this faith, the Hitler faith—Hitlerism— exist in wordless, inchoate form in the hearts of a small, but growing number. Slowly, almost imperceptibly, a sacred retinue is gathering in sworn bond of deathless loyalty and honor. Defiantly, its banner is raised. The prospect of battle stirs its blood. It hails the struggle— the awesome challenge. It awaits the coming storm.
A new dispensation now looms on the horizon. A new, transforming reality is rising. As the darkness of a dying civilization casts its lengthening shadow over a confused and despairing world, the faith of the future will shine forth ever more brightly as the one great, redeeming hope—the polar star of a new age and a resplendent New Order, one which will be guided and instructed by the immortal personality of the greatest figure ever to walk the face of this earth.

[1] August Kubizek, The Young Hitler I Knew, tr. E.V. Anderson (New York, N.Y., Tower Books, Inc., 1954), Chapter 10.
[2] Lilo Linke, Restless Days (New York, N.Y., A.A. Knopf, 1935), pp. 397-398.

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Eschatology Indo-European heritage Matt Koehl Metaphysics of race / sex Philosophy of history

Faith of the Future, 6

by Matt Koehl

 

VI. Worldview of a New Age


Today we are witness to the death throes of a civilization. An entire order is collapsing. The Old cannot be restored. It is doomed.
The confusion and uncertainty we now see is but a prelude to the utter chaos and agony which awaits. When the bright star of civilization implodes, it creates a spiritual black hole, one which acts in the same awesome manner as its material counterpart. All spiritual reality is impacted into nothingness by anti-spirit, as it were. No purpose, no meaning, no values, no standards, no principles, no roots, no direction, no ideals, no truth, no honor, no beauty, no excellence, no order, no gods—nothing—remains. Only that which is able to distance itself from the old world and remove itself from its terrible gravitational pull can escape the all-consuming vortex of the collapse.
In this latter category will be found all those now spiritually alienated, who somehow manage to find their way to a new world. Today there exists a brooding sense of despair—a despair reflecting more than a mere loss of faith in some governmental regime or social system, but touching every aspect of life and existence. Men cry out for something to believe in, for something to guide and inform their lives. Perceptive minds are searching for purpose and direction, for a new focus of faith to replace that which has been hopelessly and irretrievably lost.
But where is such an idea, such a faith?
As has been noted, Aryan man has suffered for over a thousand years from a spiritual tension caused by the intrusion of alien ideology into his natural thought-world—a process which has distorted the culture of the West from the very beginning, and prevented the fulfillment of a higher mission. Not only was an incredible cosmology foisted upon the reluctant Aryan by the new creed, but he was forced to accept a statement of teleological purpose which amounted to a declaration of war against the natural order and its eternal laws.
God was divorced from his creation; Nature itself became suspect; the spirit was set at enmity with the flesh; man was declared inherently and hopelessly sinful; God became an external object—a remote, arbitrary, despotic figure—whom man should fear and before whom he should cringe and cower, God was also seen as kind and benevolent; accordingly, he was said to have agreed not to torment and torture man in perpetuity, as he had planned, if man in turn would consent to ritual expiation through one of his three parts. By implication, responsible, upright behavior was denigrated in favor of forgiveness through divine grace.
The preoccupation of religion in the West for over a millennium with the salvation of the individual “soul,” without regard for any larger racial considerations, has had the most disastrous consequences. Not only has it encouraged the grossest form of spiritual pettiness and selfishness, but it has had an even more harmful effect.
By assigning cardinal importance to individual salvation, it thereby downgraded the well-being of one’s own kind—of one’s folk and race—to something of lesser significance. The community of believers—red and yellow, black and white—was more precious in the sight of the Church fathers than the true community of flesh and blood, love for which was denounced as a species of “idolatry.” Whereupon the spiritual marrow of Aryan man was left to marinate in a moral concoction of meekness, mildness, resist-not-evil and love-thine-enemy.
Finally, coupled with all of the foregoing measures for moral disarmament, there was added a Judeolatrous component: Those of the House of Israel were conveniently exempted from all of the above, on the grounds that as Chosen Ones they should not be disturbed by such unnecessary considerations. The modem condition presents itself as the end result of this extraordinary doctrine.

* * *

The worldview of the future will differ radically from the Judeo-Christian outlook. It will proceed from a totally different perception of the human condition and its purpose.
It will be based, in the first instance, upon a profound respect and reverence for Nature, which it conceives as a timeless order without beginning or end but undergoing constant change and cyclic renewal , and which in its ultimate configuration is consubstantial with the divine, which it treats as subject rather than object.
It regards man as part of Nature, and proposes to restore the natural laws to their rightful place in human affairs—thus reforging the sacred link between man and Nature, a link which was shattered by Semitic ideology.
At the same time, it declares that for the conscious Aryan there can be no separation from the divine; that his god is not in some other world, but resides within the precincts of his own heart; and that a proper religious attitude is one of veneration, rather than one of fear.
Thus does it lift the burden of original sin and guilt from his shoulders and end his abasement before the Almighty, proclaiming his glorious nobility instead. It restores the essential wholeness of man, for in its view there can be no cleft between body and soul. It represents, finally, an affirmation—rather than a negation—of life, and teaches joyful heroism, defiant courage and manly resolve in the face of inexorable destiny, even when it involves gloom and despair, adversity and death.
Thus does the new Idea—by returning to traditional values of Aryan religiosity—free Aryan man from that inner tension which has characterized spiritual life in the West for the past millennium, and bring him into harmony with the laws of Nature and his own being. In a word, the outlook of the future reinstates Aryan man to a sound, natural condition, once again allowing unhindered expression for his native spirituality, as well as freeing him for the accomplishment of a great mission.
In so doing, it recalls the faith of our ancient forefathers, who lived in communion and rapport with Nature and enjoyed a fully developed religious life, which established the moral and ethical standards of their society and set the spiritual tone of their destiny.
Most importantly, by going back to the primal source of life itself, the new Idea is able to re-establish the primacy of race as the sacred premise for all higher existence on this earth. By thus raising the concept of race to an inviolable religious principle—indeed, to a moral imperative—it is able to speak to the paramount issue of modem time, the supreme biological/environmental issue, namely, the survival of Aryan man as the most advanced form of life on this planet.
Hence, not the salvation of a mere individual, but rather the salvation of an entire race is its vital concern. By contrast, any system of contemporary philosophical or religious thought which fails to address this fundamental question in an explicitly positive manner is irrelevant, meaningless and useless—if not downright harmful—to the cause of our continued existence.

* * *

And here it must be noted that the threat to our racial survival begins with spiritual causes; consequently, it can only be overcome by a solution which is spiritual in character. It is not from a lack of political alternatives or intellectual strategies that we suffer, but rather a more fundamental lack of will, courage, determination, dedication, commitment, integrity and overall morale—not to mention a lack of basic understanding and insight and a sense of true common identity. Whatever external dangers pose themselves derive, in the final analysis, from this internal problem.
Therefore, the question of racial survival must be seen as involving not only political and propagandistic activity, but must in the first place encompass a moral and spiritual mobilization. Without such a moral muster, all other efforts—however noble and valiant—must necessarily prove futile. The effects of decades and centuries of cultural decadence are simply too advanced and widespread to be overcome through political appeal alone.
The proper function of politics, of course, is to take people—in the mass—as they are and utilize them for a larger purpose. The spiritual condition of the Western masses is such, however, as to preclude any useful potential for revolutionary political activity at this time. Consequently, the first task of the contemporary Movement must be to establish a firm spiritual/moral base—a standard of absolute moral fixity—capable of attracting those alienated young idealists of our race who are searching for answers in a confused and despairing world, one which will influence their lives and transform them into dedicated partisans of the holiest of causes.
It is just such a strong spiritual foundation which must underlie any effective political action in the future.
There is an accompanying consideration. It must be recognized that the condition which prevails evolved over a long period of time and cannot be eliminated by instantaneous panacea, but only through a process of protracted struggle involving decades and generations. The integrity of such a struggle, however, can only be sustained by spiritual—i.e., religious—conviction and commitment, with the Movement often depending solely on its moral resources for continuity and survival. Therefore, the development of those resources as a critical necessity must assume the highest priority over every other consideration.

* * *

If the new Idea represented merely an instauration of traditional Aryan spiritual values and the natural outlook of pre-Christian times, along with an appeal for racial preservation, it certainly would possess relevance, meaning and utility; yet it would remain incomplete, and would not hold its dynamic, historic quality. For ultimately, every great historical idea embodies a special mission as well as a call for a new type of man.
What is unique about the Idea of the future is that it proposes to relieve the human condition by transcending it. It proclaims a higher destiny for Aryan man, and summons him toward a full realization of his potential for physical, spiritual and moral elevation—indeed, toward godhood—an undertaking so tragically stymied and stunted till now by the warped, deforming doctrines of an alien creed.
Nevertheless, it is precisely the possibility for such upward evolution toward a godlike race in the Nietzschean sense which assigns to the new Idea its higher purpose and meaning and gives to it its extraordinary, revolutionary character.
If we examine all of the ideological and spiritual trends of the past one hundred years, as well as those of the present time, it becomes immediately apparent that there is but one Idea which can conceivably qualify to serve as the formative principle of a post-Western, post-Christian world.
The coming dispensation will not involve so-called alternatives which are merely secularized outgrowths of the same underlying idea which is itself the cause of our present condition.
And here it must be emphasized that in the revolutionary convulsions which are coming, the neo-Semitic ideology of Karl Marx will have no more lasting significance than that of a cultural emetic. Whatever momentary power and success it enjoys is all ephemeral within a larger historical context—just as is that of all the gurus, fakirs and exotic, new cults from out of the East in these latter days of the twilight civilization.
In the contemporary world, an idea or conception may be viewed as either reactionary—and therefore transitory—or as revolutionary and enduring. Everything which tends to perpetuate the Old Order is reactionary. Everything which continues to work within the framework of the past is reactionary. Everything which tends to foster decadence is reactionary. All falsehood, all hypocrisy and opportunism are reactionary. As such, they are transitory and will not last. Only that which embraces hard reality and difficult truth will form part of something new and wonderful. Only it can truly be called revolutionary, for it will endure. It alone will furnish the spiritual foundation—the radiant nucleus—of a new age.
Today there is but one Idea which may be regarded as the regenerating seed of a revolutionary New Order; but one Idea which can serve as a spiritual standard for post-Western man; but one Idea which holds the key to the future. It is the magnificent and mighty Idea of Adolf Hitler.

Categories
Axiology Matt Koehl

Faith of the Future, 5

by Matt Koehl

 

V. The Tragedy of 1945

The fall of Berlin to the Eastern hordes in 1945 represents a decisive turning point in the history of the world. Very few have yet grasped its real import, although many have argued the hypothetical possibilities of a different denouement to that fateful conflict. Unfortunately, the scenario was predetermined and involved elements which even superhuman agency could not contain or overcome.
The events of 1945 were in fact, but the concluding scene of a great tragic drama which began on April 20, 1889, when a very remarkable figure made his appearance in this world to herald the start of the second half of human history. But although the birth of this extraordinary personality signals the beginning of a new age, his earthly work was constrained by exigencies under an Old Order.
And it is here that the element of tragedy is introduced. For he came into the world during a historical cusp—during the period when one order is dying and another has yet to be born—which foredoomed all of his finest efforts and precluded the possibility of a fulfillment of his Idea during his mortal lifetime.
It is perhaps the greatest of historical ironies that it was Adolf Hitler, the father of a new age, who offered the West its last opportunity for resuscitation and renewal. By infusing new spirit into the old civilization and by defending its major institutional forms—as the Führer proposed—it is conceivable that the Old Order might have been able to protract its historical life, perhaps even for another millennium.
It was not to be, however. The decay was too advanced. In its diseased and delirious condition, the West rejected the one hand which could have rescued it from impending death.
Beyond that, however, the contradiction between the values of the Old and the New was simply too great. In the final analysis, these values were mutually exclusive. And so the Second World War was, in fact, a “war against the West,” as critics of National Socialism have charged. It represented a titanic struggle between the Old and the New. Unfortunately, the entrenched forces of the Old—even in their decadent and moribund state—proved momentarily too formidable for the incipient New.
It must be noted here—and this is not without significance—that the Third Reich, the provisional state of the New, was itself heavily and fatally infected by ideas and elements carried over from the Old. The New had not completely prevailed against the Old. For that it had hardly had time; in fact, it had barely begun. The very nature of its introduction, which was dictated by the political and social realities of contemporary Germany, involved a gradual, evolutionary transition from the Old to the New, rather than violent upheaval—something which would have been neither feasible nor justifiable under existing historical circumstances.
In consequence, however, we find that by the outbreak of war in 1939, old thinking, old attitudes, old habits and old interests continued to persist in many quarters of German society. The new ways were still far too tenuous. Not even the space of a single generation had been granted for the introduction of necessary radical change, with the result that the new thinking and new attitudes which could have produced the extra margin of revolutionary morale to effect a different sequel never had an opportunity to develop properly.
Thus, the outcome of this tragic drama could not have been other than what it was. Fate had chosen the time and the place and had set the stage, and events proceeded in their appointed manner. Yet even this cataclysmic tragedy—with the immolation of its godlike protagonist and his martyr people—was historically necessary for two reasons:

  • First, it resulted in a decisive blow to the Old Order, a mortal blow from which it can never recover and which assures its disappearance from the stage of world history; and
  • Secondly, by clearing the field, it has served to release the new Movement from any lingering constraints, inhibitions or commitments with respect to the Old—thus enabling it to acquire the necessary freedom for the fulfillment of its revolutionary mission. This is particularly important to consider, for not only was 1945 a watershed in the larger history of the world; it was a great divide in the development of the Movement as well. A phase which had been essentially political and military now became spiritual—yes, even religious.

Militarily and politically, National Socialism stood defeated in 1943—completely. Had it represented merely a political or military structure, it could not have survived the collapse. The Idea of Adolf Hitler, however, was more than just political or military. It was above all spiritual—and spiritual ideas cannot be broken by brute force or military means alone. And yet, military might and physical compulsion were the only resources at the disposal of the Old Order, morally and spiritually it was bankrupt. And so its apparent defeat of National Socialism in reality proved to be something quite different.
For in the contest, the new Idea had lost none of its integrity—its inner substance—but remained spiritually undefeated, awaiting only the proper moment to make its reappearance. Indeed, it was precisely in this vital area that it proved itself stronger than ever.
Unimpeded by expedient—i.e., political—considerations of any kind, it was now completely free and unfettered to pursue its high destiny. Out of the crucible of the most horrible suffering and hardship, a Movement had emerged—inwardly purged, perfected in its faith, fortified, steeled and infinitely more conscious of its holy mission on this earth.
As we now move further into the future, we begin to perceive the faint outline of an awesome design: Adolf Hitler and his people had to sacrifice themselves so that the wonderful, new Idea could one day be reborn in exalted form as a glorious beacon and symbol for embattled Aryan mankind everywhere.
That was the purpose and essence of their heroic, Olympian struggle. And it is now upon this sacred foundation—one forged and hallowed in the flames of monumental tragedy—that a regenerate Movement must build, and in so doing give eternal meaning to the precious blood sacrifice of those martyred millions, representing a higher humanity, who fell with the faith of a new age in their hearts.

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Real men

A commenter responds to Greg

in a Counter-Currents thread: here

All was going well with this analysis until: ‘…likening White Nationalism to the worst forms of totalitarianism: Stalin, Hitler’.
Everything mentioned in the six points related in this article are imperative points laid out in National Socialism—and put into practice in NS Germany. National Socialism is only a ‘worst form of totalitarianism’ for those who really don’t want those aforementioned points put into practice.
The continuous defamation of National Socialist Germany—as well as its determined leader, Adolf Hitler—by people who claim to want an ‘ethnostate’ is precisely why there never will be another for a long time to come.
This kind of slander aimed at the last true bastion of Aryan independence just demonstrates the ridiculously naive and weak-kneed will of the soldiers-of-the-pen.
These sorts of theoretical discussions about what needs to be done to save the White Race always end with a sort of ‘this is what needs to be done, but we have to do it carefully’ (read: ‘let’s not rock the boat’).
National Socialism rocked the boat and the people praised the men who did so. Theories and discussion are for lesser men—action to duty and indomitable will are for the conquerors who still possess that noble and great European spirit which is the only thing that will save our people.
Turning your backs on the brave and noble people of National Socialist Germany because you don’t want to offend lesser men is indicative of a spineless will that will never achieve the goal.
You people are a disgrace. I’m just so sick and tired of this panty-wasted ‘nationalism’ theorizing. There is already a blueprint left to us. There is already a tried and true form of an ‘ethnostate’ which was very real and present in modern history. All the questions are already answered. What is needed is the spine and the will to go forward. But I’m afraid that this necessity is all but gone for western man.
Simply pathetic.

Categories
Constantine Der Antichrist (book) Eduardo Velasco Francis Parker Yockey Friedrich Nietzsche Judea v. Rome Matt Koehl

Purple nationalists

‘Apocalypse for Whites’ (original title, ‘Rome vs. Judea’) explains wonderfully the whys of my obsession with translating Deschner’s work, Kriminalgeschichte des Christentums: the criminal history of Christianity. No single racialist text has produced such an absolute eureka! moment in my intellectual life as ‘Apocalypse for Whites’. Compared to this mother of all redpills, all the output from webzines such as The Occidental Observer or Counter-Currents seem like mere purple pills: an intermediate colour between blue and red. They promise to unplug you but in the end they take you back to the Matrix because the editors are still sleeping.
Let’s recognise it: the Spaniard Evropa Soberana is a genius. Not only did he develop the New Racial Classification with a colleague. He also wrote the Sparta essay in addition to the one I just translated with the title of ‘Apocalypse for Whites’. In the 2018 edition of The Fair Race’s Darkest Hour, Soberana’s essay will appear with its original title.
The quote from The Antichrist that I put in red in § 24 of the penultimate entry of ‘Apocalypse for Whites’ hits the nail of all the nails: ‘Christians can think of themselves as anti-Jewish without understanding that they are the ultimate conclusion of Judaism’.
Any racist who is under the illusion that his mind no longer has ‘Semitic’ malware installed after Constantine handed over the empire to the Semitic bishops, would do well to remember these lines of Francis Parker Yockey. Who among the white nationalists has really transvalued all his values (Umwertung aller Werte), the last words of The Antichrist before Nietzsche’s Law against Christianity?
But Yockey cannot be considered the embodiment of the new paradigm that supplants Christ (a character that, as it appears in the Gospels, did not even exist). Nor could Nietzsche be considered the Antichrist even though he began to see the light of the tragedy that befell upon the West after Constantine.
Potentially, Adolf Hitler can be the new guiding star—if only white nationalists wake up. But in order for this new religion to embody the transvalued values it is necessary to lay the foundations first.
Before continuing with the translation of the criminal history of Christianity of Deschner I must therefore reproduce, chapter by chapter, the booklet Faith of the Future by Matt Koehl: a prelude to a Hitlerism that should replace the Alt-Right if the race is going to make it.

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David Lane Mein Kampf (book)

The Fourteen Words

by Albus

‘We must secure the existence of our people and a future for White children’.
It seems to be uncertain that David Lane coined this phrase, and when. If he was the one, maybe he took the inspiration from Ben Klassen who had written in the year 1973 in his book Nature’s Eternal Religion, the founding work for the race religion Creativity:

It is the highest right, the foremost law in Nature to fight for our survival at all costs. We must secure the existence of the White Race on the face of this planet for all time.

Klassen, again, who advocated not less than strict segregation of the races, had read Mein Kampf in German, and wanted all good parts of the world to be populated only by white people. Hitler‘s words had been:

What we have to fight for is to secure the existence and propagation of our race and our people, the feeding of its children and to keep pure its blood…

My translation; in German: „Für was wir zu kämpfen haben, ist die Sicherung des Bestehens und der Vermehrung unserer Rasse und unseres Volkes, die Ernährung seiner Kinder und Reinhaltung seines Blutes (…)“; Adolf Hitler: Mein Kampf, Zwei Bände in einem Band, 172.–173. Aufl., Zentralverlag der NSDAP Frz. Neher Nachf., 1936, Erster Band, S. 234.
Sounds pretty similar to The Fourteen Words, doesn’t it? So who is the spiritual father?

Categories
Feminism Miscegenation Real men Women

Unsweetened pill

Recently, in one of his typical videos, Millennial Woes reacted to the subject of admitting women in the movement. He has a point: the presence of female vloggers sweetens the redpill, there’s no question about that. But he goes farther and chastises those who want a boys-only club. Right after the hour Woes said: ‘We have to mature and develop beyond the male insecurity and paranoia that clearly is in abundance in our movement, in our community…’
Like many in the Alt-Right movement Woes is an ahistorical simpleton. He completely ignores that, say, women occupied prominent positions at the beginning of the Church. Hitler called Christianity the Bolshevism of the Ancient World, and we can imagine the female SJWs of the Early Church fighting for the inclusion of those nonwhites marginalised in the provinces of the Roman Empire.
I have not ended my translations of the series Apocalypse for whites, let alone the huge Kriminalgeschichte. For the moment a picture is worth a thousand words:
These are the type of mudbloods and sandniggers that composed the first Christians. The image is taken from funerary portraits of faithful resemblance to Greek-speaking people residing in Egypt. (The portraits survived thanks to the dryness of the Egyptian climate.) Although it is impossible to say who these men or women were, all were early Christians according to the book where I scanned the image.
Female vloggers sweeten the redpill, yes. But ultimately, and pace feminised western males like Woes, what we will need are natural-born killers. Women have their place in the movement lecturing other women. But only men ought to lecture men. If Alt-Right women are lecturing men that only means that the latter are avoiding a real fight in the real world. Moreover, women usually lack the IQ to see why the info provided by the authors of Apocalypse for whites and Kriminalgeschichte (think of the above pic) is so relevant for the survival of the race.
Yes: the women that Woes defends score much higher in YouTube hits than Woes himself. And Woes scores much higher than this humble WordPress blog of yours truly. But sooner of later men will have to make a choice: remain feminised like Woes or, awakened with the unsweetened redpill, fight to the death.

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David Irving

Hitler’s war, 2

by David Irving

My conclusions on completing the manuscript startled even me. Hitler was a far less omnipotent Führer than had been believed, and his grip on his subordinates had weakened with each passing year. Three episodes—the aftermath of the Ernst Röhm affair of June 30, 1934, the Dollfuss assassination a month later, and the anti-Jewish outrages of November 1938—show how his powers had been pre-empted by men to whom he felt himself in one way or another indebted. While my Hitler’s central and guiding pre- war ambition always remains constant, his methods and tactics were profoundly opportunistic. Hitler firmly believed in grasping at fleeting opportunities. ‘There is but one moment when the Goddess of Fortune wafts by,’ he lectured his adjutants in 1938, ‘and if you don’t grab her then by the hem you won’t get a second chance!’ The manner in which he seized upon the double scandal in January 1938 to divest himself of the over conservative army Commander in Chief, Werner von Fritsch, and to become his own Supreme Commander too, is a good example.
His geographical ambitions remained unchanged. He had no ambitions against Britain or her Empire at all, and all the captured records solidly bear this out. He had certainly built the wrong air force and the wrong navy for a sustained campaign against the British Isles; and subtle indications, like his instructions to Fritz Todt (page 21) to erect huge monuments on the Reich’s western frontiers, suggest that for Hitler these frontiers were of a lasting nature. There is equally solid proof of his plans to invade the east—his secret speech of February 1933 (page 25), his memorandum of August 1936 (pages 40–41), his June 1937 instructions for the expansion of Pillau as a Baltic naval base (page 50), and his remarks to Mussolini in May 1938 (page 88), that ‘Germany will step out along the ancient Teutonic path, toward the east.’ Not until later that month, it turns out (page 92), did Hitler finally resign himself to the likelihood that Britain and France would probably not stand aside.

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David Irving Free speech / association

Hitler’s war, 1


 

Introduction

‘To historians is granted a talent that even the gods are denied—to alter what has already happened!’
I bore this scornful saying in mind when I embarked on this study of Adolf Hitler’s twelve years of absolute power. I saw myself as a stone cleaner—less concerned with architectural appraisal than with scrubbing years of grime and discoloration from the facade of a silent and forbidding monument. I set out to describe events from behind the Führer’s desk, seeing each episode through his eyes.
The technique necessarily narrows the field of view, but it does help to explain decisions that are otherwise inexplicable. Nobody that I knew of had attempted this before, but it seemed worth the effort: after all, Hitler’s war left forty million dead and caused all of Europe and half of Asia to be wasted by fire and explosives; it destroyed Hitler’s ‘Third Reich,’ bankrupted Britain and lost her the Empire, and it brought lasting disorder to the world’s affairs; it saw the entrenchment of communism in one continent, and its emergence in another.
In earlier books I had relied on the primary records of the period rather than published literature, which contained too many pitfalls for the historian. I naïvely supposed that the same primary sources technique could within five years be applied to a study of Hitler.
In fact it would be thirteen years before the first volume, Hitler’s War, was published in 1977 and twenty years later I was still indexing and adding to my documentary files. I remember, in 1965, driving down to Tilbury Docks to collect a crate of microfilms ordered from the U.S. government for this study; the liner that brought the crate has long been scrapped, the dockyard itself levelled to the ground. I suppose I took it all at a far too leisurely pace.
I hope however that this biography, now updated and revised, will outlive its rivals, and that more and more future writers find themselves compelled to consult it for materials that are contained in none of the others. Travelling around the world I have found that it has split the community of academic historians from top to bottom, particularly in the controversy around ‘the Holocaust.’
In Australia alone, students from the universities of New South Wales and Western Australia have told me that there they are penalised for citing Hitler’s War; at the universities of Wollongong and Canberra students are disciplined if they don’t. The biography was required reading for officers at military academies from Sandhurst to West Point, New York, and Carlisle, Pennsylvania, until special-interest groups applied pressure to the commanding officers of those seats of learning; in its time it attracted critical praise from the experts behind the Iron Curtain and from the denizens of the Far Right.
Not everybody was content. As the author of this work I have had my home smashed into by thugs, my family terrorised, my name smeared, my printers firebombed, and myself arrested and deported by tiny, democratic Austria—an illegal act, their courts decided, for which the ministerial culprits were punished; at the behest of disaffected academics and influential citizens, in subsequent years, I was deported from Canada (in 1992), and refused entry to Australia, New Zealand, Italy, South Africa, and other civilised countries around the world (in 1993).
In my absence, internationally affiliated groups circulated letters to librarians, pleading for this book to be taken off their shelves. From time to time copies of these letters were shown to me. A journalist for Time magazine dining with me in New York in 1998 remarked, ‘Before coming over I read the clippings files on you. Until Hitler’s War you couldn’t put a foot wrong, you were the darling of the media; but after it . . .’
I offer no apology for having revised the existing picture of the man. I have tried to accord to him the kind of hearing that he would have got in an English court of law—where the normal rules of evidence apply, but also where a measure of insight is appropriate.
There have been sceptics who questioned whether the heavy reliance on—inevitably angled—private sources is any better as a method of investigation than the more traditional quarries of information. My reply is that we certainly cannot deny the value of private sources altogether. As the Washington Post noted in its review of the first edition in 1977, ‘British historians have always been more objective toward Hitler than either German or American writers.’

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Autobiography David Irving Free speech / association Heinrich Himmler Holocaust Videos

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