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Tag: Nature

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Welfare of animals

Thaw

As some of my regular visitors know, what I fear most in the event of the Aryan man becoming extinct is the fate of the animals at the hands of the more primitive versions of humans that would survive him, which in my soliloquies I call ‘Neanderthals’.

I have been watching amazing videos of a whale shark asking for help (oh how can it do so without verbal language!) from divers to remove a piece of rubbish attached to her body. Yesterday I saw other similar videos of a whale that also had rubbish stuck to him and another one with some orcas that got entangled in a human net. The non-verbal way in which these creatures call for help is striking! It is obvious that they have an intelligence of their own; and the compassionate instinct to help an entangled animal, a task that cost divers hours of hard work, is absent in non-Aryans.

The rescuers of these animals are always Aryans. If the race disappears, we can imagine the fate that awaits the animals on a planet that only the coloureds would inhabit. For example, we can already imagine the Chinese inheriting the Earth if the Aryan suicide is consummated…

The catastrophes we have predicted will only affect human societies: the collapse of fiat currencies and the energy devolution resulting from the gradual depletion of oil fields. But I have not discussed global warming on this site.

Yesterday I was watching videos about the melting of permafrost across the Arctic (e.g. this one). The social catastrophes we have talked about would not exterminate Homo sapiens, let alone the Homo sapiens neanderthalensis. But if the permafrost in Siberian Russia, Canada and the rest of the Arctic melts, the methane that the microbes would expel into the atmosphere would cause the Earth to warm up to a runaway greenhouse effect.

So if the Aryan goes extinct, Nature itself could take care of exterminating the surviving Neanderthals.

That’s my Good News, my gospel! Remember that the four words are not only Gens alba conservanda est but Eliminad todo sufrimiento innecesario: whereas only the most psychogenically emergent Aryans have behaved nobly towards our biological cousins. If Aryan man sinned in repudiating Heydrich and Himmler’s noble project of ethnic cleansing, Nature herself would see it through.

As Savitri Devi observed, you cannot denazify the Gods.

Categories
Eduardo Velasco Feminism Patriarchy Real men

Matriarchy

vs. Patriarchy, 3

by Eduardo Velasco

 

Matriarchy: Society and Idiosyncrasy

Matriarchy is distinguished by hedonism, promiscuity, concupiscence, indulgence, narcosis, passivity, laziness, drunkenness and an overloaded, opulent, baroque sensuality.

Everything is permeated with ‘free will’.

Spiritual influence belongs to the matriarchs. Women have a disproportionate influence on society through sexual suggestion and by monopolising the upbringing of children away from their fathers.

Things are kept quiet for fear of offending. Ambiguity and ‘political correctness’ are born.

Value is placed on material possessions and wealth.

Leisure time is mainly taken up with dances, feasting, parties, orgies, acrobats and dancers.

Embellishments, make-up, dresses, colours, luxury, well-being, spices and dyes are valued.

Matriarchy pampers the weak. Peaceful and weak collectivities flourish, too rooted in their piece of land and unable to conquer, explore, pioneer or endure uprooting and loneliness. The archetypal matriarchy is a timorous, docile, humanitarian, anti-heroic, pacifist and pusillanimous society. Peace is extolled and everyone fornicates with everyone. ‘Make love not war’ is a very typical neo-matriarchal slogan.

The spineless man is appreciated for his docility. The cowardly and weak are protected as one of the group. No one has the right to punish or reproach, authority is dissolved.

Everything that preserves life and tends to make life more bearable for the weak is valued. Harshness is removed, and everything is softened. The goal is the enjoyment of a long and pleasurable life.

In matriarchy one tends to enjoy quietly and uncompromisingly and catches pleasure on the fly as soon as it presents itself, in a rather pseudo-tropical mentality. The ‘playboy’, the ‘dandy’ and the fat man are typical products of the matriarchy, and impossible in a real patriarchal society. The pursuit of easy pleasure sets the tempo of matriarchal peoples.

All life is sought to be protected and preserved, even if it means isolating it from the harshness of the real world. Well-being and comfort are sought.

Greetings are elaborate and promiscuous. Manners are nervous, there is a tendency towards indiscretion, groping and getting too close to the interlocutor. Their voices are raised in absurd situations, but they are afraid to shout when the situation calls for it.

As Julius Evola said, matriarchy is a carrier of egalitarian social forms of anarchist or communist character. Ants and bees live in pseudo-communist matriarchies. The ‘Mother Church’, with its manhood-castrated priests, is another matriarchal figuration, however much it may shock the fans of The Da Vinci Code.

Dogmatic, utilitarian and materialistic rules and precepts are obeyed.

The lazy laughter of corrupt women and spineless men, the indulgence and the pampering, the mocking, sad and empty look of the weak, the coughing of the sick, the whining, the depressions, the inconstancy, the capriciousness of over-pampered children, the whining of the bereaved, the inbreeding, the wailing of the disconsolate, the aberration and neutralisation of powerful and vital instincts are characteristic of Matriarchy and a society deprived of order and the influence of fighting men.
 

Patriarchy: society and idiosyncrasy

Patriarchy is marked by effort, struggle, will, purpose and action, and is distinguished by asceticism, self-control and sobriety. Women are excluded from state or decision-making processes (see the Senate of Rome or the Germanic Thing), and it is the men who mould the new generations to their whim, although it is taken for granted that a man is usually not complete until he has a complementary female spirit by his side to inspire him and bring him some magic.

Everything is imbued with order, ritualism, severity and simplicity. In India, the Aryan invaders call their dark-bred enemies ‘those without rites’.

In patriarchy, the man dominates the family. There is always some sort of supreme patriarch, leader, king or emperor. Children are made to grow up with their duty in mind to take over power from their parents’ generation. The first-born predator of power is the hope of the future and gives character to his society. Social hegemony belongs to the young, vigorous, aggressively impulsive warrior who thirsts for power and to make his mark on the world.

Things are said up front and almost crudely (think of the modern Baltic and Slavic countries). Fights and duels of honour abound.

Value is attached to value itself, and material possessions are only valuable insofar as they express status (as arms, shields, armour, horse and plundered booty once expressed the position of the military caste). Likewise, great value is placed on that which is difficult to achieve, that which is within the reach of the select minority.

Leisure time is occupied mainly with sport, hunting, study, religious meditation and military training, resulting in people who are athletic, warlike, vigorous, spiritual, predatory and ready for anything.

Simplicity, coarseness, naturalness, austerity and toughness are valued. This results in Spartan lives of constant hardening.

Patriarchy pampers the strong and directly worships war, courage, daring, risk and heroism. Severe and aggressive societies flourish, tending to invade, conquer and possess new lands, under the mentality that ‘might makes right’. Patriarchy is thus the system capable of giving birth to heroes through a patriarchal life. Pioneers, explorers, restless and searching men, brimming with ambition and the will to power are forged.

The cowardly, the docile, the useless and the mannered are hated to death. Boys despise girls and girls fear boys.

Boldness, honour and courage are valued. Violence, harshness, force and even brutality are respected. It accepts risk with morbidity, plays with death and pain, and flirts with discomfort, stress, horror and fear, thinking that it strengthens men. A life of honour and glory is valued, even if it is very short (this choice is condensed in the brilliant Greek figure of Achilles). Heroism and sacrifice are worshipped, even if it means a life of suffering and toil. Eugenics, comradeship, the sacredness of the teacher-pupil relationship, mors triumphalis and euthanasia are ideals of the patriarchal mentality.

Pleasure and luxury are regarded with extreme suspicion and treated with great care, or even banished. Discipline, asceticism, self-control, will, training, haughty, rustic, aggressive and military character take their place. The phenomena of soldiering and militarism, as well as athleticism, are typical products of the long-term social action of patriarchy. This gives rise to imperialist peoples who glorify war. Feminist Marilyn French states (Beyond Power), not without some revulsion on her part, that patriarchy is a system that gives pre-eminence to power over life, control over pleasure and dominion over happiness. We might add that patriarchy also gives importance to control over emotions, feelings, suffering and pain (children are told that ‘men don’t cry’), and to power over the earth and matter.

It seeks to harden and strengthen life by exposing it to discomfort and thus shielding it against future bad experiences. The most representative phrases of this mentality are ‘it is for your own good’ and ‘you will thank me in the future’. Struggle and ascension prevail over the pursuit of pleasure.

In patriarchy, greetings are sober and simple. There is a tendency towards discretion, simplicity and static and solemn manners, almost martial in their runic rectitude. Patriarchy is influenced by the philosophy and way of doing things of the männerbunden (‘men’s societies’, or armies), which are one of its hallmarks and cornerstones.

Patriarchy carries hierarchical social forms of a fascist character, in which order decides everything. State and empire are originally patriarchal institutions. In the animal kingdom, just as ants and bees are close examples of matriarchy, wolves live in a quasi-patriarchal system, ruled by dominant males who renew themselves over the generations. The entire pack participates in the training and apprenticeship of the pups, and the fathers expel the offspring from the home once they have reached sufficient maturity to earn their living.

Principles and codes of honour are obeyed which have their origins in the world of spirit and ideas and which unquestionably have a long-term practical purpose. The best examples of patriarchy: the barbarian Aryan societies (such as the ancient Dorians or Germanic), the ancient Iranians, Vedic India, the Greeks, the Romans, the ancient Japanese, the traditional strands of today’s Western civilisation or the very society that was emerging in the Third Reich—especially in the Hitlerjugend and the SS—as well as the Prussian militaristic mentality of all epochs.

The shouting of fervent troops, the sternness towards women and children, the clattering of horses’ hooves, the blood spilt on the snow, the warlike ardour of young men, the weapons, the glorious idealistic art, the fire and bronze, the glitter of metal, the clatter of black boots, the military parades, the chanting and the roar of artillery and rifles are the glorious manifestations of the Aryan patriarchy.

A YouTube video is worth a thousand pictures: Viking prayer to family, lineage, ancestors and death, taken from the film The 13th Warrior, in which a patriarchal Nordic people face a prolific and sinister matriarchal people (Antonio Banderas, you suck!).

Categories
Eduardo Velasco Patriarchy

Matriarchy

vs. Patriarchy, 2

by Eduardo Velasco
 

Matriarchy: The family and relations between the sexes

Individuals live in large common households, like prehistoric caves or the great houses of the Danubian Culture.

The procreation of large numbers takes precedence, which results in a repellent jumble. Subhuman matriarchy makes females the object of a cult of abomination, deformity, and promiscuity. Children are overpampered and overprotected, to the point of sapping their initiative and entrepreneurial spirit. Nowadays, we see children overloaded with coats, scarves, jumpers, gloves, and hats, even when it is clearly not cold at all. Mothers repress them when they show initiative or independence, an entrepreneurial spirit, or when they take risks.

As promiscuity is often such that no one knows who the fathers are, the family name is passed down through the mother’s side. Even in cases where there is marriage, the man often takes the woman’s surname and goes to live in the woman’s house, as was once the case among the Basques.

Families are not solid or defined. There are incestuous and endogamous tendencies. The environment encourages pederasty and rape, as in so many primitive societies today. Because of these practices, the deformed and defective abound.

Matriarchy is no friend of hierarchies, and everything tends to blur in the presence of the collective totem and the mass.

 
Patriarchy: the family and relations between the sexes

Individuals live in single-family homes.

Despite the importance of fertility and birth rate, the number of children is not important, but the quality of each child. This favours the emergence of strong families, eugenic selection systems and careful training and education methods. ‘Maybe few, but very good’, is the emblematic phrase of this mentality. In patriarchy, sons are treated as men from the time they are boys, while in matriarchy they are still pampered and treated as boys when they are still adults. Fathers and clan veterans seek ways of ‘manning up’ their sons through hardening initiations, and mothers have no say in this, for it is taken for granted that after a certain age (in Sparta and medieval European aristocracies, at age seven), the boy must be emancipated from female influence. Boys are allowed to run around, get hurt, get dirty and unclothed to grow up healthy and tough. Boys are encouraged to develop curiosity, fascination and respect for violence. It is especially in the ancient Aryan armies that the mentality of sacrifice, training, ceremony, fighting and dedication reaches its peak.

The ritual and solemn marriage ceremony is a patriarchal institution. The strong family, the clan, and the tightly knit community are patriarchal phenomena to the core. The wife takes her husband’s surname when she marries, and the children will have the father’s surname. There is a tendency for children to acquire the surname ‘son of’ about their paternity. This is evident in Anglo-Saxon and Scandinavian countries, with the adoption of surnames ending in –son or –sen, in Slavic countries with –vich or –witz, or in Spain itself, with the suffixes –ez.

With matriarchy one knows exclusively who the mother is. With patriarchy, the father and mother are known, and the cleanliness of the lineage is guaranteed as long as the patriarchal law is respected. The patricians formed the aristocracy of Rome. Patriarchy guarantees the purity of blood. Matriarchy guarantees its interbreeding. Deeply united families emerge and practically create their tradition and mythology, even in terms of divine ancestry. Pride in the lineage of the fathers, the zeal for purity of blood, and the desire to preserve the race—racism—flourishes. Loyalty, honour and restraint, i.e. the instinct of protection of the pure and spiritual essence, take root. The Aryan patriarchy is the only social system which considers that honour also has to do with women.

Patriarchy tends to form severe hierarchies and caste systems which are separated by genetic criteria, and which favour the distinction of the best elements and the concentration of power in their hands. Examples are the systems of socio-racial separation that arose in India, Iran, Greece, Rome and the feudal Middle Ages. Apartheid in South Africa and Rhodesia is a more modern example.

Categories
Eduardo Velasco Patriarchy

Matriarchy

vs. Patriarchy, 1

by Eduardo Velasco (*)

 
Since the New Age along with The Da Vinci Code, feminist-Marxist propaganda and so on, have poisoned this terrain and vilified patriarchy, I proceed to reconquer it.

What is matriarchy in the first instance?

Matriarchy is not a society ruled by women—that is, a gynarchy or gynecocracy—as deluded feminists insist on demonstrating. Such societies rarely occurred, and are very exotic exceptions, in the most primitive, backward and weakest peoples of the world, such as in the Amazon or Indonesia. And if we do not find gynarchies in the modern world, such societies perished at the hands of logically stronger, struggling, non-gynocratic societies. Matriarchy is thus a society in which the predominant influence on the collective character of the people is feminine. The peculiarity of the society as a whole has more affinity with femininity than masculinity, all the spotlights are directed at women, and there is a distinct odour of spiritual oestrogen in the air.

Matriarchy originally corresponds to ancient primitive societies and what Julius Evola calls ‘Mother civilisation’. We are talking about peoples who are generally decadent, spiritually and physiologically exhausted or depressed, where the primacy of religious worship corresponds to Mother Earth—the Great Mother—and where material enjoyment, pleasures, luxury, voluptuousness and opulence are worshipped. Priority is given to compassionate, pious, conciliatory and charitable instincts. The rule to follow is ‘enjoy’, and the result is promiscuous behaviour in every sense. Hedonism or the notion of ‘a brave new world’ is typically matriarchal.

Where can we find traces of matriarchy? In the pre-Aryan inhabitants of Europe, and the Eastern races. For example, in the Etruscans, the Vascons, the Pelasgians or the Minoans, or in areas of Celtic influence where the pre-Indo-European character came to predominate. Even in the Ottoman Turks, in their fat, drunken, retarded or perverted sultans, in the inordinate influence that some of their concubines, or their mothers, came to wield.

What is patriarchy? Quite the opposite. If matriarchy is free will and promiscuity, patriarchy is organisation, ritualism and discipline.

What happened when patriarchal societies met matriarchal societies? There was war. And—oh surprise—the patriarchal invaders triumphed every time, despite being generally fewer in number. Patriarchy violently burst into history, brought by Aryan invasions. Thus, if the Danubian Culture and related settlements around the Mediterranean, in the East and the British Isles, were matriarchal, on the other hand the Mound Culture, the Urnfield Culture, the Volga Battle Axe Culture, the Baltic cultures, the Nordic Megalithic Culture, the Globular Amphora Culture and the Corded Pottery Culture, were patriarchal, and are associated—oh surprise—with the expansion of the Nordic Race.

Intolerance against matriarchy was probably the first religious intolerance and the first fanaticism which our ancestors learned to acquire in the Iron Age. Aryan mythology itself preserves remnants of the immense struggle which our Race waged against the sinister matriarchal cults, remnants of which we shall examine later. In their decadence, the Aryans absorbed some of the customs of the subjugated peoples—that subtle, sticky, disgusting, soft, hedonistic, pacifistic filth with which atriarchy infected Aryanity even before Christianity.
 

Matriarchy: religiosity and worldview

The source of life is seen as exclusively water and earth. In the matriarchal religious cosmogony of Nature, vegetation is not born because it is watered by Heaven and guided by the Sun (and, naturally, sheltered by the Earth), but exclusively pushed from below by chthonic forces from the underworld. In the same vein, earthquakes are seen as the wrath of the Earth.

The primacy of religious worship belongs to Mother Earth, and everything in matriarchal society has a chthonic orientation. Calendars are based on the lunar cycle and the menstrual cycle it represents. Matriarchal symbols are telluric and tend towards the lunar, the aquatic and the underworld. Curved rather than straight lines abound. Examples are labyrinths, rivers, lakes, caves, snakes, swamps, stars and night.

As examples of typically matriarchal divinities, we have Cybele, Persephone, Demeter, Astarte, Tanit, Gaia or Isis. Such goddesses are often complemented by a castrated male companion (who reminds me very much of today’s pantywaists), such as Osiris or Attis, in an aberrant and unnatural religious cult.

Matriarchal priestesses are hetaeras who offer ‘sacred prostitution’ services and who are in the business of accumulating money. The priests are often eunuchs, like the priests of the Temple of Ephesus, those of Cybele, those of Astarte or as in the Mysteries of Attis.

The dead are buried, whereby they are symbolically returned to the womb from which they are considered to have emerged. In both Greece and Rome, the commoners (descendants of pre-Indo-European matriarchal peoples) were precisely called ‘sons of the Earth’ as opposed to the dominant castes, who were of Hellenic (Greece) or Italic (Rome) Indo-European origin and called themselves ‘sons of the Gods’. The underlying matriarchal philosophy was ‘from the Earth you came and to the Earth you shall return’, thus denying any ascension, any higher essence linked to Heaven and any accountability for our actions. It is such a philosophy that invites ‘enjoy, for life is short’, and acts as redemption for the minds of those who are incapable of obeying any dictates from above.

Places of religious worship used to be caves, areas deep in the earth’s matrix. There is a cult of evil ritual sacrifice, particularly the morbid sacrifice of a pure and innocent victim. Thus, in Phoenicia and Canaan, the newborn firstborn was burned alive, and something similar happened in Carthage. The Etruscans were fixated on the sacrifice of an adolescent male, and the Jews on the sacrifice of Aryan children or robust adult specimens.

Grotesque art forms predominate: disproportionate masks, totemic demonic figures, the butchery of human sacrifice or orgiastic scenes of eating, drinking, fucking and sleeping. The very ancient ‘Venus’ figures are the archetype par excellence of the ‘Great Mother’ in whom these people saw their ideal of fertility and femininity. The songs of matriarchy are laments (think of Arabian desert music or flamenco).

A picture is worth a thousand words: the Venus of Willendorf, a matriarchal idol of the Danubian Culture. Just like a fitness model or a Greek goddess, eh? Sperm whale dimensions, sagging tits, no face, and hips as wide as the Strait of Gibraltar. A testament to the ‘bucolic’, ‘peaceful’ and ‘harmonious’ primitive matriarchal culture so admired by today’s intellectual progressives.
 

Patriarchy: religiosity and worldview

The memory is preserved of the invasion of a minority and heroic people over a far more prolific people, but little is given to fights of honour. In mythologies, we remember a struggle of a heroic and virile element against a telluric element, as in the cases of Apollo against the serpent Python, Hercules against the two serpents commanded by Hera, Theseus against the Minotaur, Indra against Vitra or Thor against the serpent Iormugand.

The hero Hercules (called Heracles Misogenes), typically Aryan, is always fighting against the forces commanded by Hera ever since, as a newborn, he strangled two serpents that Hera sent to kill him. We are often told that these myths have to do with a simple ‘social evolution’ that led from matriarchy to patriarchy, but the reality is that they are related to the invasion of a patriarchal people (the Aryan) over a matriarchal people (the Ugrian, the Dravidian, the Semitic, etc., as the case may be) and the imposition of the triumphant patriarchy over the defeated matriarchy.

Heaven represents the world of spirit and light. The Sun (serene sky, light) and the storm (lightning, rain, angry sky) are seen as the source of life. The Earth is not disregarded or omitted; on the contrary, it is integrated into a system of Earth-Sky interaction in which the predominant role is played by the Sky, and in which the intermediate product is the natural world of green vegetation and red blood. The Aryans were not unaware of the importance of the telluric and Mother Earth. Demeter, Persephone, Gaya, Erda and Mat Zemya bear witness to this.

The primacy of religious worship belongs to Father Sky, and everything in a patriarchal society has a celestial (‘Olympian’) rather than an earthly orientation. Calendars are based on the solar-heroic cycle of birth, zenith, sacrifice, death and rebirth.

The main symbols of patriarchal societies are phallic, celestial, warlike and solar. Examples are the Swastika, the mountain (made into a holy place like Japan’s Mount Fuji or Sparta’s Mount Taigeto, or even the abode of the Gods, like Mount Olympus), the fire, the tree, the banner, the flag, the Sun, the Celtic Cross, the wheels, the eagle, the horse, the Lightning (considered the destructive counterpart of the creative power of the Sun), the hammer, the double axe, the sword or the spear. Straight lines take precedence over curves. The best example of this is the runic alphabet and the runic-derived Greek, Latin and Cyrillic capital alphabets, as well as the ancient Templar alphabet.

The main patriarchal divinities are warrior representations of male fighting, virility and fertility, even of subtle but certain rebellion (Prometheus, Hercules, Siegfried). Thor, as the god of thunder, rain and storms, wielder of the hammer and scourge of ‘giants’ is probably the best example of male divinity of celestial fertility and struggle against the Cthonic forces. Likewise, the gods of patriarchal pantheons are ruled by a Heavenly Father. Examples of typical patriarchal gods are Odin, Tyr, Zeus, Apollo, Apollo, Ares, Mars, Teutatis, Taranis, Thor, Dievs, Perun and Perkunos. The Latin name Jupiter (originally equivalent to Thor in his role as the wielder of thunder) comes from ‘Father God’ (Dyaus Piter). However, the patriarchate also has important female divinities: Phrygia, Athena, Minerva, Artemis, Diana and Dievana are typical Patriarchal goddesses, aloof, serene and full of austere dignity.

The origin of the priestly castes, where they exist, is in the warrior aristocracy. Priestly functions are often performed by kings, military captains, clan patriarchs, heads of families or first-born sons of the family line. Personal magic is considered a feminine affair, and power over the earth and matter is considered a man’s business. Likewise, priestesses in patriarchal societies (as opposed to matriarchal hetairas) are virgins, as were the priestesses of Artemis in Sparta, the Pythia of Delphi or the vestals of Rome.

The dead are cremated, which symbolically implies that their bodies are consumed and their spirits ascend from Earth to Heaven—to the world of the spirit. Sovereigns or heroes are deposited inside tumuli, mountains or pyramids, i.e. celestial monuments of vertical matter which, in their purifying ordination, are raised to Heaven, with the subconscious idea of preserving them in the earthly bosom to return at a future time of greatest need. It is well borne in mind that death is not the end, and that our actions will decide the future of the dead in the Hereafter. The Hereafter itself is not conceived as a peaceful and happy paradise, it is conceived as a place where old comrades-in-arms, blood brothers and ancient patriarchs of the Race await, and where the struggle is eternal.

The places of worship were originally mountain tops—as among the ancient Iranians—or places where there were dolmens, menhirs and other vertical and ‘phallic’ signs. Later, burial mounds, pyramids and temples were erected, which were conceived as the material envelope of the spiritual idea: the material shell of the sacred spiritual fire.

In art, sobriety and a tendency towards realism and idealism prevailed. There is a tendency to depict scenes of sport, hunting and war—in other words, of effort and heroism. In architecture, the celestial orientation is evident: monuments related to Heaven (dolmens, menhirs), obelisks, columns, pyramids, domes, towers, triangles and so on.

The cult of sacrifice in patriarchal societies is centred on the notion of duty, asceticism and effort, especially on the battlefield. The fallen in battle are elevated to divine status and become objects of worship.

____________

Note of the Editor: This article was originally published on November 11, 2008, when Eduardo Velasco didn’t yet post his entries in the Evropa Soberana webzine, but in Velasco’s (also defunct) Nordic Thunder webzine. A copy of the original article in Spanish taken from web.archive.org can be read here.

Categories
Energy / peak oil Technology

Plough

The day before yesterday I was talking about James Burke’s BBC series The Day the Universe Changed, and today I started watching another of his TV series, Connections. I suggest that visitors of this site watch the first episode of the latter series.

Keep in mind what I was saying to Mauricio yesterday in the comments section about the possibility of the world returning to the gold standard. The Connections episode magnificently shows how fragile our technological civilisation is. Burke uses as a paradigm how a several-hour blackout in New York stopped the System in its tracks.

In my article yesterday I mentioned Sebastian Ronin, the only racialist to predict that energy devolution will open a window of opportunity for the white race in the West’s darkest hour. We can already imagine what the depletion of the oil fields will do to the world economy (everything depends on oil, even most electricity providers!).

In the episode linked above, Burke takes us momentarily into a scenario where technological civilisation collapses. After imagining how to get out of a large metropolis (at one point in the episode we see blacks chimp out), Burke takes us to an uninhabited farm that we can’t run because it relies on electricity. Fortunately, in the cellar of that farm Burke found an old plough thanks to which, and some surviving oxen, we can return to the technological times of ancient Egypt. (In such a world, our women would go back to behaving like the cute Little Red Riding Hood I mentioned a week ago in ‘Woods Girl’.)

Burkes’ plough (Connections, episode 1).

The good news, or the gospel according to Ronin, is that the oil fields are going to start running out. Some say that we will reach peak oil this decade and that, from the specific year we reach it, everything will gradually collapse over a century.

By that time Americans will be back to using their guns as they used to in the Wild West, especially to keep out the coloured zombies who will be starving, looking for food and the pussies of Little Red Riding Hoods (white women that we will be defending with all our might).

Categories
Friedrich Nietzsche George Lincoln Rockwell Jesus Martin Kerr

Hitler made us holy again

Address given at the 2016
JdF 127 Hitler Festival
in Detroit, Michigan
by NEW ORDER Chief of Staff
Martin Kerr

In the Table Talk, Adolf Hitler accepts as a matter of course that the figure commonly known as Jesus Christ was an actual historical person. He describes him as the leader of a popular revolt against the Jews of his time. Savitiri Devi, one of the best known and most eloquent of Hitler’s post-war disciples, felt otherwise. In her essay, Saul of Tarsus, she writes that based on her own extensive research, she believed that Jesus (whose name would have been Yeshua bin-Yusef al-Nazarini or something similar in his native Semitic tongue of Aramaic) was merely a fictional character from Christian mythology; that is, he was not an historical person.

It matters little to us today whether or not Yeshua was real, or whether he was as imaginary as Bilbo Baggins and Huckleberry Finn. But, of course, it does matter to the Christians, who have built up an elaborate if perverse theology based on his putative teachings. In fact, so important has he been to the Christian world that all historical dates are routinely calculated from the year that he was supposed to have been born. That practice started around the year 525 by a Christian monk named Dionysis Exiguus. Years after his birth were counted forwards and those before his birth were counted backwards. Traditionally, these designations have been known as AD for Anno Domini (or “Year of our Lord”) and BC or “Before Christ.” For reasons of Political Correctness, these old terms have now been replaced by CE (for “Common Era”) and BCE (“Before Common Era”).

But regardless of what initials are used, the basic method of calculating and enumerating the years of the calendar has remained unchanged, because Jesus—real or not—is held to be someone who “broke history in half.” In the Christian conception of things, there is an absolute rift between what came before him and what came after. In the conventional wisdom, Jesus changed everything.

 

______ 卐 ______

 

In the 1880s, a towering intellectual figure arose in Germany to challenge the accepted dispensation: the philosopher Friedrich Nietzsche. In his autobiography, Ecce Homo, Nietzsche suggested that it was he, Nietzsche, who was the one who would break history in half. Through a process which he called the “transvaluation of all values,” Nietzsche sought not just to supersede Christianity, but to reverse it. Thereby he would lay the foundations for a new European super-civilization. I imagine that in Nietzsche’s scheme of things, future historians would date all history from his, Nietzsche’s coming, and not from the advent of the one whom our Norse ancestors called the “Pale Christ.”

Nietzsche, we note, was completely ignored during his lifetime, except for some cursory interest that he aroused in philosophical circles, which had a negative, dismissive view of his work. That he grandiosely described himself as the man who would break history in half is widely viewed either as sarcasm on Nietzsche’s part, or else as a psychological defensive mechanism to protect his ego from the rejection he suffered from his colleagues.

Perhaps there is a modicum of truth to both of these explanations, but I feel at the heart of things, Nietzsche was being fiercely serious. He recognized the full import and significance of his teachings, even if his contemporaries did not. Today, we National Socialists recognize him as one of the earliest “fragments of the future,” someone who was not the “last of yesterday,” but rather was one of the “first of tomorrow.”

 

______ 卐 ______

 

As it turned out, neither the Christian savior nor Nietzsche was the one who broke history in half. The theology espoused by Jesus was merely a reshuffling of the older Semitic worldview, a prime feature of which was the belief that there is a dichotomy between spirit and matter. Spirit is pure and good, it tells us, while the flesh is impure and corrupt. Nietzsche, for all his genius, was unable to articulate a realistic, systematic alternative to the Christian worldview.

No, it remained to Adolf Hitler to be the man to shatter the dispensation that had held Aryan man in thrall for 2,000 years or more.

I do not know when the realization first entered the Führer’s mind that there is no division between soul and matter, but rather that our flesh is infused with and animated by our spirit, while spirit is given form by our bodies. It must have been at a very young age. Probably, it did not dawn on him all at once, but instead only emerged gradually as he matured intellectually. In any event, by the time that he sat down to write Mein Kampf, his basic worldview was already well-formed and complete.

Adolf Hitler believed that the universe was governed by natural laws, and that for man to be happy and successful, he must first acknowledge that these laws exist; secondly, he must discover what they are; and thirdly, he must live in accordance with them.

This is another way of saying that the universe runs according to the principles of Causality—that is, of cause-and-effect relationships—and that it does not operate on the basis of supernatural forces, or on the mental constructions and wishful thinking of intellectuals and ideologues, or on the religious fantasies of theologians.

But at the same time, he knew that the human soul or spirit was a reality. His consistent use of religious language and imagery, plus specific comments recorded in Table Talk, reveal the Führer to be a deeply religious man, even if his spiritual outlook was diametrically opposed to that of Christianity.

Rather than believing that Man is born as a sinful being who can only be rescued from eternal hellfire and damnation by accepting the good lord Jesus as his personal savior, Adolf Hitler believed that Man was born into a state of grace with the Natural Order. In the Hitlerian worldview, we are all holy beings at birth. It is through being raised with false beliefs, and thrown into a society out of synch with the Natural Order, that we lose our state of natural grace and holiness.

Matt Koehl once discussed the Christian conception of original sin with me, contrasting it to the Hitlerian outlook. “If you look at a newborn baby in its cradle, what do you see?” he asked. “The Christians see an evil being born in sin, and doomed to Hell and torment without the intervention of their savior. But as a National Socialist, I see an innocent and holy being, born into a state of harmony and grace with the Natural world.”

This is the Führer’s great gift to Aryan man—and, indeed, to the whole world: he has restored us to a state of grace with the Natural Order. Hitler made us holy again, and only the Gods have the power to sanctify.

 

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As Aryans, we may be endlessly, sincerely, and profoundly thankful on a personal level for such insights. But unlike the Christians, as National Socialists, we are committed not just to our own personal salvation, but to the salvation and resurrection of our Race.

How do we incorporate our fundamentally religious perception of National Socialism into the practical work of building Adolf Hitler’s earthly movement? We struggle with these issues today—but we are not the first to have raised such questions.

Our great forbearer, George Lincoln Rockwell, wrestled with this question as well. During the final year of his life he prepared to transform his tiny, noisy band of political dissidents into a mighty mass movement. In a passage from his book, White Power, he gives us his thoughts on the future religious or spiritual orientation of the movement:

National Socialism, as a PHILOSOPHY, embodies the eternal urge found in all living things—indeed in all creation—toward a higher level of existence—toward perfection—toward God.

This “aristocratic” idea of National Socialism—the idea of a constant striving in all Nature toward a higher and higher, more and more complex, and more and more perfect existence—is the metaphysical, supernatural aspect of our ideal.

In other words, concepts of social justice and natural order are the organs and nerves of National Socialism, but its PERSONALITY, its “religious” aspect—the thing that lifts it above any strictly political philosophy—is its worshipful attitude toward Nature and a religious love of the Great gifs of an Unknown Creator.

Christianity, for instance, is a far higher thing than its rituals, the words of its prayers, or any of its creeds. It is a SPIRITUAL STRIVING toward the believer’s ideals of spiritual perfection.

National Socialism is the same sort of striving toward even higher and higher levels here on this earth, while Christianity is striving toward a future and later life not of this earth.
For the ordinary “soldier” in our “army”, building and fighting for Natural Order—National Socialism—it is sufficient that they respect and obey the laws and doctrines established by the lofty ideals of our philosophy with merely an instinctive love of those ideals, perhaps not with the complete understanding of the highest forms of our philosophy.

But just as the greatest Christian leaders have been those not preoccupied with details and rules but rather those who were “God intoxicated” with the highest ideals of the religion, the leaders among our National Socialist elite must share this fundamentally religious approach. For them the true meaning of our racial doctrine must be part of their idealistic “striving toward God.” [1]

Through total identification of ourselves with our great race, we partake of its past and future glories. When we contribute in any way, especially by self-sacrifice, toward helping our race along the path toward higher existence, we reach toward God—the Creator of the Master Race.

In short, while the mechanics and rules of National Socialism, as codified and set forth here, are sufficient for most of us, for the few idealists ready and willing to sacrifice their very lives in the cause of their people, National Socialism must be a very real religious ideal—a striving toward God.

We should all keep Commander Rockwell’s words in mind as we go forth into the world in the coming Jahre des Führers 127. We should endeavor to bring every single racially conscious White person into our Movement. But at the same time, we must maintain the ideological purity of our Cause by seeing to it that only those with a clear understanding of the spiritual, religious character of our worldview become Movement officers. And this is especially true with members of the senior leadership corps.

In this way, we will guarantee that we, too, are “breaking history in half,” in keeping with the Führer’s mission.

HEIL HITLER!

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[1] From White Power, chapter XV, pp. 455-457.

Categories
Aryan beauty Beauty Leonardo da Vinci Painting Poetry

On the series ‘European beauty’

In the 17th photograph of our ‘European beauty’ series, which I uploaded to this site today, we see a mountain backdrop in northern Italy (see my exchange yesterday about the locations that the photos represent). That Italian mountain may well have inspired Leonardo da Vinci for some of his drawings of the Holy Family, or the Annunciation with mountains in the background. It was a time when artists were almost compelled to paint pictures with religious motifs, although the angel of the Annunciation, beyond the Nordic and the hyperborean, is the absolute opposite of any Semitic profile. These are the antecedents of the nymphs that Parrish painted last century against the background of majestic mountains.

In the 18th and 19th centuries, when artists became independent of the patronage of the Church, they were finally able to admire the mountains and Aryan beauty from a more secular viewpoint. On a mountain excursion in 1739 the poet Thomas Gray, visiting the Grande Chartreuse, wrote: ‘Not a precipice, not a torrent, not a cliff, but is pregnant with religion and beauty’.

More famous for admiring nature were Goethe and poets like Coleridge and Wordsworth, and in painting Turner came to capture more abstractly the vital spirit of nature. While Constable painted the plains the poet Wordsworth was more associated with the mountains. I confess that Wordsworth’s leisurely, long solo walks in the English countryside prompted me to ask about prices for houses in Perth when I visited Scotland because that town was perfect for my long solo walks. Of course, it was only a fantasy as I have no money in the bank. Still, I cherished the idea of moving to a place where I could feel European Nature without interference from Gomorrah.

The inhabitants of Gomorrah may believe that by going to the gym they’ll be healthy, ignoring that a healthy body can only inhabit a healthy mind. It can only be obtained through the spirit of romantic poets and painters who understood, through their art, what Hitler would later understand through pantheism. The Aryan dissident who feels like Lot in Gomorrah and cannot afford a cosy cottage in the countryside should undertake the study of art in the solitude of his room, though unlike what Catholic Kenneth Clark told us, from the panentheist point of view.

This is one of the tremendous deficits of American white nationalism. Without the feeling of the numinous, it is impossible to awaken what Jung called the Self, as the full understanding of beauty is the royal road to a true racial awakening.

Categories
Hitler's Religion (book) Richard Weikart

Hitler’s Religion: Conclusion

In mid-January of 1940, Hitler was discussing with his colleagues a rather frequent topic of his conversations and monologues: the church. After he sarcastically imitated Niemöller, the Confessing Church leader who was incarcerated in a concentration camp, someone in his entourage indicated to him that posterity might not be able to figure out what Hitler’s own religious views were, because he never openly stated his beliefs. The person who brought this to Hitler’s attention had clearly noticed the discrepancy between his private expressions of intense antipathy to Christianity and his public religious image. Since many in Hitler’s entourage were also intensely anti-Christian, perhaps they were trying to provoke him to state his personal religious views publicly. In any case, this observation about the inscrutability of Hitler’s religious views still has merit today—even though we have far more information about Hitler available to us than most of his contemporaries had.

That, of course, does not mean everyone draws the same conclusion. As we have seen, some people today interpret Hitler as an atheist, while others insist he was a Christian…

Interestingly, when Hitler was confronted in January 1940 with the observation that people might not know where he stood religiously, he suggested that, on the contrary, it should not be difficult for people to figure it out. After all, he asserted, he had never allowed any clergy to participate in his party meetings or even in funerals for party comrades. He continued, “The Christian-Jewish pestilence is surely approaching its end now…”

Hitler clearly thought that anyone should be able to figure out that he was not a Christian. Nonetheless, Rosenberg reported in his diary later that year that Hitler had determined that he should divulge his negative views about Christianity in his last testament “so that no doubt about his position can surface. As head of state he naturally held back—but nevertheless after the war clear consequences will follow.” Many times, Hitler told his colleagues that he would reckon with Christianity after the successful conclusion of the war…

So, what did Hitler not believe? He continually rejected Christianity, calling it a Jewish plot to undermine the heroic ideals of the (Aryan-dominated) Roman Empire. He did not accept the deity of Jesus, the resurrection of Jesus, or indeed any of the miracles of Jesus. There is no evidence that he believed in a triune God. Though he esteemed Jesus as an Aryan fighter against Jewish materialism who was martyred for his anti-Jewish stance, he did not ascribe to Jesus’s death any significance in human salvation. Indeed, he did not believe in salvation at all in the Christian sense of the term, because he denied a personal afterlife. Despite his public invocations to God, Hitler also did not believe in the efficacy of prayer. His God responded to people and judged them according to their works, not their words. Although he spurned Christianity, this did not lead him to disbelieve in every form of deity, however. He overtly rejected atheism, associating it with “Jewish-Bolshevism.” Further, he explicitly condemned mysticism, occultism, and neo-paganism. Thus, it is evident Hitler was neither a Christian, atheist, occultist, nor neo-paganist.

While this narrows the range of religious options slightly, it still leaves us with agnosticism, pantheism, panentheism, deism, and non-Christian theism. A reasonable case could be made for more than one of these options. In order solve this puzzle, however, one must not only examine the full panoply of Hitler’s religious statements but also decipher how to weigh those statements. Are his private statements more revealing of his true convictions than his public speeches? Probably, but even his private statements must be used cautiously. Are his books a better indication of his personal beliefs than his speeches? This is likely, because he seemed to be more systematic in explaining his worldview in Mein Kampf and in his Second Book. However, they also served propaganda purposes and must be used carefully as well…

One problem is that Hitler often portrayed God as an impersonal force, yet sometimes he implied God did take a personal interest in humanity, or at least in the German people’s destiny. Though he usually insisted that God does not intervene in the natural cause-and-effect relationships in the universe, at times he seemed to ascribe a role to Providence in history…

One of the reasons that I do not think Hitler was a theist is because he did not seem to think God could contravene the laws of nature. Hitler often called the laws of nature eternal and inviolable, thus embracing determinism. He interpreted history as a course of events determined by the racial composition of people, not by their religion or other cultural factors. The way to understand humanity and history, according to Hitler, was to study the laws of nature. He considered science, not religious revelation, the most reliable path to knowledge. What Hitler thought science revealed was that races are unequal and locked in an ineluctable struggle for existence, which would determine the future destiny of humanity…

Evil or sin, in Hitler’s opinion, was anything that produced biological degeneration. Thus, Hitler thought he was operating in complete harmony with God’s will by sterilizing people with disabilities and forbidding the intermarriage of Germans and Jews. Killing the weak to make way for the strong was part of the divine plan revealed in nature, in Hitler’s view. Thus, even murdering disabled Germans, launching expansionist wars to wrest territory from allegedly inferior races, and murdering millions of Jews, Sinti, Roma, Slavs, and others defined as subhumans, was not only morally permissible but also obedience to the voice of God. After all, that was how nature operated, producing superabundantly and then destroying most of the progeny in the Darwinian struggle for existence. Hitler often reminded his fellow Germans that even if this seemed ruthless, it was actually wise. In any case, he warned that they could not moralize about it, because humans were completely subject to the laws of nature.

In the end, while recognizing that Hitler’s position was somewhat muddled, it seems evident his religion was closest to pantheism. He often deified nature, calling it eternal and all-powerful at various times throughout his career. He frequently used the word “nature” interchangeably with God, Providence, or the Almighty. While on some occasions he claimed God had created people or organisms, at other times (or sometimes in the same breath) he claimed nature had created them. Further, he wanted to cultivate a certain veneration of nature through a reinvented Christmas festival that turned the focus away from Christianity. He also hoped to build an observatory-planetarium complex in Linz that would serve as a religious pilgrimage site to dazzle Germans with the wonders of the cosmos. Overall, it appears a pantheist worldview was where Hitler felt closest to home…

[H]opefully this study of Hitler’s religion sheds light on a number of important issues. First, his anti-Christianity obviously shaped the persecution of the Christian churches during the Third Reich. Second, his religious hypocrisy helped explain his ability to appeal to a broad constituency…

Finally, and most importantly, his religion did not provide him any transcendent morality. Whatever Hitler’s stance on other religious issues, his morality was entirely of this world, derived from his understanding of the workings of nature. In my view, this was the most pernicious element of his religion. Hitler followed what he considered the dictates of nature by stealing, killing, and destroying. Ultimately, however, he perished, because his God could not give him life.

 

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Editor’s note:

I included this final paragraph from Richard Weikart’s book only to show that the Christian author of Hitler’s Religion saw Hitler in photographic negative: white he saw black, black white; dark grey light grey, and light grey dark grey.

Once one transvalues values, it becomes clear that ‘the Jewish-Christian pestilence’, to use Uncle Adolf’s words, is what is driving the Aryan on the path to extinction.

What Weikart and the rest of the Christians and secular neochristians ignore is that one can only gain power by obeying the laws of Nature, not by violating them as they do (here Hitler hit the nail on the head). In fact, violating Nature’s laws will lead to a catastrophe greater than what happened after World War II.

Hitler did love Mother Nature. Above, Alpine view of the Berghof chalet, 1936 (Heinrich Hoffmann Collection, Bavarian State Library).

Categories
Axiology Ethnic cleansing Eugenics God Hitler's Religion (book) Miscegenation Racial right Richard Weikart

Hitler’s Religion: Chapter 10

On April 10, 1923, Hitler fulminated, “The liberation [of Germany] requires more than diligence; to become free requires pride, will, spite, hate, hate, and once again, hate.” A year earlier, he told a Munich crowd, “Christianity prescribes to us faith, hope and love. Love and hope cannot help us; only faith can, because it begets the will.” Hitler preached hate, spurned Christian love, and later ordered the murder of millions of innocent [sic] people, including Jews, Gypsies, Slavs, and people with disabilities.

 

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Note of the Editor: This is where we see the gulf between me and not only the author of Hitler’s Religion, but with white nationalists who don’t know how to hate to the point of becoming exterminationists.

 

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The notion that Hitler was a Nietzschean promoting an aristocratic morality and spurning the so-called slave morality of Christianity was a position already popularized in the 1930s and 1940s by Hermann Rauschning, a Nazi leader who jumped ship well before Hitler launched his war of aggression and genocide. Rauschning became a vociferous critic of Hitler from exile. On the basis of his personal contacts with Hitler, he claimed Hitler was an “Antichrist” waging a “deliberately planned battle against the dignified, immortal foundation of human society; the message from Mount Sinai.” Rauschning called this “Hitler’s Battle Against the Ten Commandments.” According to Rauschning, Hitler said he was fighting against “the curse of so-called morals, idolized to protect the weak from the strong in the face of the immortal law of battle, the great law of divine nature. Against the so-called ten commandments [sic], against them we are fighting.” Rauschning’s work is controversial and must be used cautiously, because he is not always accurate in his description of Hitler’s religious and philosophical stance. Nonetheless, it is interesting he intimated that Hitler’s religious position was either pantheistic or at least close to pantheism, since he put the words “divine nature” in Hitler’s mouth. He also testified that Hitler stated, “For our Volk it is decisive, whether they uphold the Jewish Christian faith with its morality of sympathy, or a strong heroic faith in God in nature, in God in one’s own Volk, in God in one’s own destiny, in one’s own blood.”

More recently, the German philosopher Gunnar Heinsohn has taken Rauschning’s position even further, arguing that the reason Hitler wanted to annihilate the Jews was to extinguish their moral teaching promoting the sanctity of life. No doubt Heinsohn is correct when he explains that Hitler embraced a social Darwinist position that was the polar opposite of Judaism’s ethics, which forbade murder and enjoined loving one’s neighbor. However, the problems with Heinsohn’s position are legion. First, most Christians believe in the Ten Commandments, too, and the prohibition against murder is just as pronounced in the Christian tradition as in Judaism, so why didn’t Hitler kill all Christians in his zeal to eliminate this ethical code?
 

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Note of the Editor: As Savitri Devi said, Hitler was one thing, Kalki will be another…

 

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When Hitler pursued policies that most of us consider evil, he was not, in his mind, abandoning moral considerations. On the contrary, he was convinced that what he was doing was not only morally justified, but morally praise-worthy.

I argued this point extensively in my previous book, Hitler’s Ethic: The Nazi Pursuit of Evolutionary Progress, where I identify Hitler’s ethical position as a racist form of evolutionary ethics. Hitler believed that whatever promoted evolutionary progress was morally good, and anything that hindered progress or led to biological degeneration was reprehensible. In his view, any moral system, code, or commandments must be judged according to how it contributes to the biological advancement (or regression) of humanity. His belief that the Aryan or Nordic race was superior to all other races led him to this corollary: Whatever benefits the Nordic race is moral. Wolfgang Bialas’s recent analysis of Nazi ethics agrees largely with this interpretation of Hitler’s thought. Bialas states, “The Nazi worldview clearly had an ethical dimension, rooted in notions of an evolutionary ethic that legitimized the struggle for existence.” Indeed, so many historians have argued that social Darwinism was a central tenet of Nazi ideology that this idea is considered commonplace.

Since Hitler based his ethical views on natural laws, especially evolutionary laws, this means that Christian ethics were not sacrosanct. Some elements of Christian morality might, in Hitler’s view, comport with the laws of nature and thus be valid. Other Christian commandments, however, needed to be discarded as relics of the benighted, prescientific past. Indeed, many historians have noted the fundamentally anti-Christian thrust of Hitler’s ethics. Alan Bullock, an early biographer of Hitler, explains, “In Hitler’s eyes Christianity was a religion fit only for slaves; he detested its ethics in particular. Its teaching, he declared, was a rebellion against the natural law of selection by struggle and the survival of the fittest.” Another biographer, Joachim Fest, notes that Hitler wanted to replace Judeo-Christian morality with the “indubitable will of Nature.” Claudia Koonz, in her insightful study titled The Nazi Conscience, argues that Nazism preached and practiced a coherent moral ideology that was an “absolutist secular faith” contrary to Christianity. The Holocaust historian Robert Wistrich also stresses the anti-Christian character of the Nazi moral vision, stating, “For at the heart of Nazism, despite its cunning pretense of ‘positive Christianity,’ there was a deep-seated rejection of the entire civilization that had been built on Judeo-Christian ethics.” Ulf Schmidt, who specializes in the history of medicine and medical ethics under Nazism, likewise interprets Nazi ideology as a departure from Christian moral teaching. He asserts, “Nazism reveals a fundamental break with Judeo-Christian ethics, an attack against a traditional belief system based on altruism and compassion”…

By the time he made this statement in October 1941, German physicians following his orders had murdered over 70,000 Germans with disabilities, and German killing squads operating in Soviet territories had massacred multitudes of Jews and communist officials…

Another way that Hitler’s morality diverged from Christian norms was that he ignored or reinterpreted what Jesus called the most important commandment: “You shall love the Lord your God with all your heart, with all your soul, and with all your strength.” Hitler did love nature, so perhaps in some sense he did love his pantheistic God. However, Jesus was quoting from the Old Testament, where the Lord specified was Yahweh. Hitler certainly did not love that God, whom he identified as the God of the Jews.

Further, Hitler continually insisted that God was inscrutable and unknowable, unlike in Christianity, where one could cultivate a personal, loving relationship with Him. One cannot communicate with the impersonal kind of God that Hitler believed in. (I do not give much weight to Hitler’s public invocations to God in his speeches, since they seem to have been intended for his audience, not as a sincere effort to communicate with God.) In any case, Hitler never encouraged people to love God and cultivate a relationship with Him, so whatever positions he took on other questions of ethics, he missed the central tenet of Christian morality…

What Hitler thought he discovered through reason was that nature was ruled by the struggle for existence, and humans could not escape this natural law. He believed that the struggle for existence had produced everything, including humanity, and would continue to lead to biological progress. Gilmer Blackburn expresses a view widely shared by historians when he explains the primacy of struggle in Hitler’s worldview: “If the Nazi dictator entertained convictions that could be termed ‘religious,’ his creed began and ended with the struggle for existence.” In Hitler’s view, then, morality consisted of submitting to the universal law of the struggle for existence by fighting one’s enemies and triumphing—or else perishing —in the contest. Only through this struggle could humanity thrive and progress. Trying to evade the struggle would only lead to decline and biological degeneration.
 

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Note of the Editor: What to make of the pacifism of Greg Johnson and other white nationalist pundits, for whom the concept of Holy Racial Wars is anathema?

 

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He then scoffed at those who thought they could contravene the laws of nature and extinguish the instinct for preservation: “For only then [if the self-preservation instinct could be eliminated] could one try to implement the statutes of a League of Nations or the Geneva Convention, in the place of the law of the all-powerful nature (Allgewalt Natur) that has been valid since the beginning of all life on this earth.” He then asserted that the “unbreakable laws of nature” will continue to hold sway over the struggle for existence between humans in the future. Hitler’s use of the term “all-powerful nature” (Allgewalt Natur) implies pantheism, since it ascribes to nature a characteristic—omnipotence— exclusive to deity. Further, he clearly invoked natural laws, especially the struggle for existence, as the arbiter of morality…“Whether man agrees to or rejects this harsh law makes absolutely no difference,” he said. “Man cannot change it; whoever tries to withdraw from this struggle for life does not erase the law but only the basis of his own existence”…

Hitler deduced two key principles from the need to wage the struggle for existence: the right to destroy those who are weaker and the right to take living space, i.e., land, from them. These themes reverberate through many of Hitler’s speeches and writings, and found their ultimate fulfillment in his genocidal policies during World War II…

In another passage in Mein Kampf which addresses the need to promote population expansion, he articulated the social Darwinist perspective that this process would result in the weak perishing in the competition for limited resources… He then spelled out the consequences of his pro-natalist policy more clearly: “A stronger race will drive out the weak, for the vital urge in its ultimate form will, time and again, burst all the absurd fetters of the so-called humanity of individuals, in order to replace it by the humanity of Nature which destroys the weak to give his place to the strong”…

In the struggle for existence in nature, many organisms are exterminated, so, Hitler queried, why should we suppose that this would be different for human races, some of which are not far separated from apes? Hitler warned against moralizing about this struggle or the destruction of the inferior creatures of the earth (such as other human races), stating, “On this earth the right of the stronger holds sway, the right of struggle and the right of victory; if you think that rights prevail, then you are deceiving yourself.” The struggle is good in itself, Hitler claimed, because it prevents degeneration, which would otherwise occur…

During World War II, Hitler continually justified his genocidal policies by appealing to the laws of nature, especially in “secret speeches” given to military cadets and officers. (Some of these “secret speeches” had thousands in attendance; in this respect, they were hardly secret. However, they are called “secret speeches” because they were not open to the general public and not published at the time, as many of Hitler’s speeches were.) In May 1944, Hitler lectured his military leadership about the reasons they needed to be relentlessly harsh in the war. Hitler insisted that nature knows nothing of tolerance, but rather eliminates the weak:

“There is no tolerance in nature. Nature is, if I take ‘tolerant’ as a human concept, the most intolerant thing that has ever existed. It destroys everything that is not capable of living, that will not or cannot defend itself; it eliminates them…”

Later in this speech, Hitler broached the topic of his harsh anti-Jewish policies, and though he did not specifically mention the mass extermination of the Jews, he certainly implied it. He insisted that his policy of “driving out” the Jews was “just as nature does it, not brutal, but rational, in order to preserve the better ones [i.e., the Germans].” He then answered those who might wonder if this could have been accomplished in a less cruel fashion: “We stand in a struggle for life and death.” Anything that helped the Aryans preserve their race in this struggle was morally right, Hitler informed them. Thus, cruelty, oppression, murder, and even genocide were morally justified, in his view, if they advanced the cause of the German people.

During his Nuremberg Party Congress address in 1929, Hitler indicated one of the corollaries to his view that the strong should prevail over the weak: infanticide for those deemed inferior. He hoped to take the “natural process of selection” into his own hands if he came to power by “acting deliberately according to racial laws.” He then praised Sparta for having practiced infanticide, and he criticized modern European societies for setting up institutions to care for the weak and sickly…

By killing approximately 200,000 disabled Germans during World War II, Hitler thought he was pleasing God.

When Hitler spoke about the triumph of the stronger in the struggle for existence, he was of course rooting for the home team: the German people, whom he believed to be racially superior, because they had substantial portions of so-called Aryan or Nordic racial elements in their blood. Though at times Hitler called the German Volk a creation of God and indeed “the highest image of the Lord,” on many other occasions he actually deified the German Volk. In his May Day speech in 1923, he told his audience that National Socialists needed to learn to love their Fatherland and Volk with a fanatical love that “allows no other idols beside it.” Seeing divinity in the German Volk is consistent with a pantheistic view, where God pervades everything.

Hitler’s devotion to the German Volk was in some ways even more pronounced than his devotion to the inscrutable God, because the German Volk was closer at hand. Hitler never quite figured out how to worship his unknowable Providence, but he did find ways to serve the German people (or, at least, he thought he was serving them). He often claimed that the German Volk was supreme on this earth and the object of his complete faith and commitment. In October 1935, he denied that he was subject to anyone except his own conscience. Then he continued, “And this conscience has but one single commander (Befehlsgeber): our Volk!” Two days earlier, he made a similar statement: “The Volk alone is our Lord (Herr), and we serve this Volk according to our best knowledge and conscience.” Both these statements would be blasphemous for anyone believing in a monotheistic god that transcends the German Volk. If Hitler had been a monotheist, he should have confessed God as the commander of his conscience, not the Volk. If he were a Christian, he should have confessed Jesus as his Lord.

 

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Note of the Editor: If white nationalists had their race as their God and not Jesus, they would celebrate Uncle Adolf’s birthday every April 20, not Jesus’ putative birthday. Think of Parrish’s Daybreak painting on this site to see what we mean by God: not just any kind of life but the most sublime, including majestic Nature.

 

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Just a few days after he came to power in February 1933, he preached to his fellow Germans that the Volk was the highest value they could pursue. They were engaged in a struggle in which the goal was “the preservation of this Volk and this soil, the preservation of this Volk for the future, in the realization that this alone can constitute our reason for being”…

Hitler served a God and cultivated a conscience that did not care if some people were exterminated in the global struggle for existence. His God only cared about the strongest, the ablest, and the most intelligent—and Hitler was convinced that the German people embodied these traits better than any other race.

 

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Editor’s note: If the Western traitors had not thrown so much manure on Hitler’s memory, his words and not those of David Lane would be our sacred words, as Adolf’s precede Dave’s.
 

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How did Hitler’s vision of the supremacy of the German Volk and his utter disregard for other peoples fit into the Christian command to love your neighbor as yourself, which Jesus called the second most important commandment?… Hitler’s insistence that Germans should hate or harm their racial enemies, rather than love them, demonstrates once again his opposition to Christian morality…

When Hans Frank asked Hitler what he read at the Western Front during World War I, Hitler replied that at first he read the Gospels. Later, he gladly set them aside, he said, in part because “the story about turning the other cheek, when one receives a blow, is not a good prescription for the Front.” In December 1941, Goebbels recorded in his diary that Hitler rejected Christianity because of its Sermon on the Mount morality.

Christianity, Hitler claimed, “is Jewish in its entire essence. A religion that proceeds from the principle that one should love his enemies, may not kill, and must offer the left cheek when struck on the right one, is not suitable for a manly doctrine of defending one’s Fatherland. Christianity is in fact a doctrine of decay. For a modern person it deserves only intellectual disdain.”

Hitler’s contempt for Christian morality, including some of the Ten Commandments (such as the prohibition on killing), was palpable. Certainly many versions of Christianity had interpreted loving one’s enemies and turning the other cheek in such a way that did not apply to many areas of life, such as warfare. However, no one committed to Christian morality would directly criticize a commandment of Jesus—or one of the Ten Commandments—as Hitler did.

Not only did Hitler not consider other races part of the same moral community with the German Volk, but he also construed them as competitors in the racial struggle for existence. Thus he held that destroying people of other races is not only morally permissible, but morally good and right…

In 1933, Hitler could not publicly spell out what suppressing other races meant, because he was still trying hard to deceive the world into thinking he was a man of peace so he could remilitarize without outside interference. However, after the genocidal war on the Eastern Front was in full swing, Hitler divulged his racial philosophy in all its brutality to his entourage. In a monologue in October 1941, Hitler expounded his philosophy of conquest and racial annihilation. He planned to sift through the people in the conquered territories of the East to find racially desirable elements that could be preserved. However, Russians living in the cities “must completely die off. We need not have any pangs of conscience about this,” because “we do not have any responsibility toward these people.” The Germans’ task, Hitler asserted, was to settle these territories with Germans and treat the natives as American Indians had been treated.

Hitler denied, however, that he had any hatred for these people. Rather, he was acting with cool deliberation. He remarked, “I am approaching this matter ice-cold. I feel that I am only the executor of a historical will [i.e., a will guiding historical development]”… Hitler asserted: “Heaven only recognizes power.” He then sarcastically dismissed the “principle that all humans should love one another”…

Hitler considered expansionist warfare a part of the God-ordained racial struggle. This was a constant theme in Mein Kampf and in many of his speeches, especially during World War II. It was also the primary message of his Second Book, where he claimed that the earth is not given once and for all to anyone, but rather is on loan from Providence to those courageous enough to take possession of it and strong enough to hold onto it. Once again, Hitler thought the stronger race had God on its side, even as it crushed the weaker. “Therefore,” he asserted, “every healthy native people sees nothing sinful in the acquisition of land, but rather something natural.” The “modern pacifist,” he continued, “who repudiates this most holy right” lives off past injustices.
 

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Editor’s note: Once more: Johnson et al…

 

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In a December 1940 speech, Hitler enunciated similar social Darwinist themes that virtually quoted from his Second Book and reiterated major points he made in Mein Kampf. People ignore these wise but harsh laws at their peril, according to Hitler, because those not strong enough to prevail in the struggle have forfeited their right to exist.

In a monologue in October 1941, Hitler contrasted his philosophy of expansionist warfare with Christianity. He presented war as essentially a struggle over land and resources, and, as he did so often in other venues, justified killing in warfare by appealing to the pitiless struggle in nature. War, he stated, “corresponds to the principle in nature, ever to bring about selection through struggle: The law of existence demands uninterrupted killing, so that the better will live. Christianity is rebellion against this fundamental principle, a protest against the creation; followed consistently, it would lead to the breeding of the inferior”…

Hitler’s belief that nature imposed a moral imperative to expand the population had profound implications for his views on sexual morality. His pro-natalist sexual morality had some points of contact with traditional Christian views, since the Catholic Church opposed contraception, abortion, prostitution, and homosexuality. However, Hitler’s opposition was based on entirely different premises. Hitler only opposed them to the extent that they interfered with increasing the number of healthy Nordic babies, which was the ultimate goal of his sexual morality. In the case of contraception and abortion, Hitler favored contraception and abortion for those deemed biologically inferior. In July 1933, Hitler passed a decree that resulted in the compulsory sterilization of about 350–400,000 Germans with disabilities. While prohibiting abortion for healthy Germans, abortions for Germans with disabilities were required, and Jews and other racial “undesirables” were allowed to practice abortion.

One of the most important commandments in Hitler’s sexual morality was thou shalt not mix your blood with other races. While the Catholic Church forbade intermarriage between Catholics and non-Catholics, Hitler forbade intermarriage and sexual relations between Germans and Jews, regardless of their religious convictions.
 

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Note of the Editor: As my ancestors were Spanish, I am fascinated by the origins of the tragedy of ancient Hispania. When the values were standing, the Visigoths burned at the stake those who interbred with the Iberian mudbloods. That all changed with what the Visigothic king Recceswinth did, who, being duped by the Christians, transvalued the most vital value: from trying to keep the bloodline pure to what would become in Spain the burning at the stake of heretics. The astronomic blunder of Recceswinth dates back to the 7th century. Weikart, as a good Christian, lives under the sky of the inverted values bequeathed to us by Christianity; so in this passage, and his book in general, he sees everything in a photographic negative (as does every Christian and neochristian in the West who condemns Hitlers’ eugenics).

 

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For Hitler, it was a sin— punishable by law after the Nuremberg Laws were promulgated in 1935— for a Catholic of Aryan descent to marry a Catholic with Jewish grandparents. Hitler also forbade intermarriage of Germans with Slavs but encouraged German intermarriage with the Norwegians or Dutch, because they were deemed fellow Nordic peoples…

Goebbels noted that Hitler was not prudish but viewed sexual morality from an entirely different perspective than Christians did. Hitler thought, “We must also view this question [sexual morality] from the standpoint of its utility for the Volk. That is our morality.” The main point, according to Hitler, was to get as many children as possible for the Volk.

Because he favored marriage and procreation, Hitler was incensed that the Catholic Church taught celibacy for priests and nuns. In his view, this robbed the German people of its potential and weakened it in its struggle with other races. In October 1941, Hitler lamented that Catholicism encouraged some women to forgo marriage. However, even more important than marriage, Hitler intoned, was that women bear children: “Nature doesn’t care at all, whether before-hand a declaration is made in the presence of witnesses! Nature wants the woman to have a child.” This demonstrates once again that, for Hitler, nature dictated morality. In this case, the morality it dictated was that extramarital sexual relations were perfectly fine, as long as they resulted in more healthy German babies.

Categories
God Hans F. K. Günther Hitler's Religion (book) Martin Bormann Nordicism Richard Weikart Roger Penrose

Hitler’s Religion: Chapter 8

Editor’s Note: We will now read excerpts from ‘Who was Hitler’s Lord?’, the eighth chapter of Hitler’s Religion by Richard Weikart:
 

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One of the most famous quotations from Hitler’s Mein Kampf is, “Hence today I believe that I am acting in accordance with the will of the Almighty Creator: by defending myself against the Jew, I am fighting for the work of the Lord.” Some construe this to mean Hitler believed in the Christian God and saw his war fighting against Jews as part of a religious battle that had been waged for centuries. Even though Hitler did not overtly appeal to Christianity in this statement, his use of the terms “Almighty Creator” and “Lord” would have been understood by many of his contemporaries (and those who currently ignore Hitler’s many anti-Christian utterances) as the Christian God. Anti-Semites in the Catholic or Protestant churches would have applauded him for doing “the work of the Lord.”

Nonetheless, there are major problems with suggesting that this statement indicates Hitler’s Lord was the Christian God. The aim of Hitler’s anti-Semitism—the “Lord’s work” he thought he was doing—was radically different from the goal of traditional Christian anti-Semitism (as mentioned in chapter six). The context itself suggests Hitler had some other kind of God in mind. Hitler was fulminating against the “Jewish doctrine of Marxism,” which he thought “rejects the aristocratic principle of Nature.” In the sentence immediately preceding his famous quotation about doing the work of the Lord, Hitler stated, “Eternal Nature inexorably avenges the infringement of her commands.” Four important points emerge from this. First, Hitler personified nature in this passage, ascribing to it characteristics that would normally be associated with God. Second, Hitler called nature eternal. If he thought nature existed forever, as this statement indicated, then the God he believed in could not have created nature sometime in the past. Thus Hitler’s God was not even a deistic, much less a theistic, God. The “Almighty Creator” he mentioned in the following sentence could not have created nature, making it highly probable that Hitler’s “Creator” was nature. Third, Hitler believed that nature’s commands defined morality, since he claimed nature issues commands…

Thus, the “Lord” on whose behalf Hitler was fighting the Jews was none other than nature deified. Samuel Koehne seems to agree with this interpretation, stating in a recent article, “At times he [Hitler] conflated this ‘divine will’ and ‘Nature,’ or the ‘commands’ of ‘Eternal Nature’ and the ‘will of the Almighty Creator.’” When Hitler called nature eternal in Mein Kampf, this was not just a slip of the pen (or typewriter). He referred to nature as eternal on several occasions throughout his career…

I am not, of course, the first person to conclude Hitler was a pantheist. In 1935, a religious commentator George Shuster placed the dominant German religious beliefs in the 1930s into five categories: Catholicism, Lutheranism, Judaism, neo-pantheism, and negativity toward religion. Though Hitler was influenced by the first two, his deepest cravings evinced pantheism, according to Shuster. Pius XI did not specifically mention Hitler in his encyclical Mit brennender Sorge, but he did combat therein the “pantheistic confusion” he saw in Nazi ideology. Shortly after World War II, the German theologian Walter Künneth interpreted Hitler’s religion as a form of apostasy from Christianity. He argued that when Hitler used terms like God, Almighty, and Creator, as he was wont to do, he redefined these terms in a pantheistic direction. Künneth stated, “In proper translation Hitler meant by ‘Creator’ the ‘eternal nature,’ by ‘Almighty’ and ‘Providence’ he meant the lawfulness of life, and by the ‘will of the Lord’ he meant the duty of people to submit themselves to the demands of the race.”

Robert Pois argues not only that Nazism advocated a religion of nature, but that it was central to the Nazi project. Their “religion was one which could and did serve to rationalize mass-murder,” he asserts. He only spends a few pages discussing Hitler’s own religious views, but he does portray Hitler as a pantheist who exalted “pitiless natural laws” above humanity. “What Hitler had done,” according to Pois, “was to wed a putatively scientific view of the universe to a form of pantheistic mysticism presumably congruent with adherence to ‘natural laws.’” In Pois’s view, Hitler’s pantheistic perspective was part of the Nazi revolt against the Christian faith and its values. Hitler “had virtually deified nature and he most assuredly identified God (or Providence) with it.” Pois might overstate the role played by the “religion of nature” in the Nazi Party, but he does demonstrate that it was not uncommon. André Mineau argues that the SS was inclined toward pantheism, stating, “The SS view of religion was a form of naturalistic pantheism that had integrated the biological paradigm.”

A number of other scholars who have analyzed Hitler’s religion concur it was pantheistic… Thomas Schirrmacher, in the most extensive and thorough analysis of Hitler’s religion to date, emphasizes the anti-Christian character of Hitler’s theology. However, Schirrmacher interprets Hitler as a non-Christian monotheist, specifically rejecting the idea that Hitler was a pantheist or deist. Oddly, however, Schirrmacher admits Hitler used the terms God, Almighty, and Creator synonymously with the rule of nature and the laws of nature.

Before I explain Hitler’s pantheistic religion in greater depth, it is important to understand that pantheism was an influential religious perspective in German-speaking lands (and elsewhere in Europe) before and during Hitler’s time. By the early twentieth century, two forms of pantheism had emerged, which I will call mystical pantheism and scientific pantheism. Mystical pantheists believed that the cosmos had a mind or will that was supreme, while scientific pantheists stressed determinism, i.e., the strict rule of natural laws. According to scientific pantheism, the laws of nature are an expression of the will of God and thus inescapable and ironclad. Mystical pantheism disagreed with this view, denying that science could fathom the mind of the universe. Mystical pantheism sometimes had affinities or even overlapped with animism, polytheistic nature-gods, or occultism. Scientific pantheism, on the other hand, shared similarities with atheism…
 

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Editor’s note

This is central to understanding what I call the religion of holy words, and only those philosophers who have speculated in astrophysical mysteries, as Roger Penrose has done, would understand anything. I mean how the beauty of the alphabet with which God created the universe (mathematics), to quote Galileo, is related to the beauty of Nature and the Aryan race in particular.

To defend Aryan beauty is to defend the emerging God that is being born with the pure, unpolluted Aryans, as can also be seen in this new series of images on European beauty that I have started in the new incarnation of this site. He who doesn’t feel beauty to the extent of wanting to preserve it, has not been initiated into the mysteries of our religion.

Weikart continues:

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Some forms of anti-Semitism in the late nineteenth century favored pantheism as an antidote to the supposedly Jewish features of monotheism. For instance, Eduard von Hartmann, who is sometimes regarded as a forerunner of Freud because of his philosophizing about the unconscious, promoted pantheism as a replacement for Christianity in 1874. He believed Christianity was in its death throes. Hartmann was a popularizer of Schopenhauer’s philosophy, though he blended it with Schelling’s pantheism. Hartmann praised pantheism as the original religion of the Aryans, while denigrating monotheism as an inferior Semitic religion…

(The NS regime honored the German Darwinian biologist and pantheist Ernst Haeckel by including his portrait in the 1936 “Exhibition of Great Germans” in Berlin.)

Another early twentieth-century figure who shared many affinities with Hitler’s religious views was Hans F. K. Günther, whom Hitler admired for his writings on Nordic racism. Hitler was so enthusiastic about Günther’s work that he pressed Wilhelm Frick to appoint him to a professorship in social anthropology at the University of Jena in 1930, and Hitler attended his inaugural lecture. When Hitler instituted a Nazi Party Prize for Art and Science at the 1935 Nuremberg Party Rally, he bestowed the first prize for science on Günther. In 1934, Günther discussed Nordic religion in his book Piety of a Nordic Kind. (The copy of this book that I examined was owned by the Adolf Hitler School, an elite Nazi educational institution, so, clearly the Nazis approved of this work.) In this book, Günther examined the religiosity of the Indo-Germanic people, not the specific content of their religions, yet he admitted that pantheism or some kind of mysticism is more compatible with Nordic religious inclinations than theism is. Like Hitler, he believed that the world is eternal, and he dismissed as an “Eastern” invention the idea that God created the world (“Eastern” likely meant Jewish in this context—it clearly was not referring to South or East Asian religions.) He also denied body-soul dualism, the need for redemption, and the existence of an afterlife, claiming instead that true religion should focus on this world…

Martin Bormann’s outspoken pantheistic views also seem similar to Hitler’s religion, and though he probably did not influence Hitler, he was able to disseminate his views to other Nazi Party leaders. In June 1941, Bormann, the head of the Nazi Party apparatus and one of the most powerful figures in the final four years of the Third Reich, issued a statement on the relationship between National Socialism and Christianity to all the Gauleiter. He told them that Nazis do not understand God as a human-like being sitting somewhere in the cosmos, but rather as the vastness of the universe itself. He continued,

“The force which moves all these bodies in the universe, in accordance with natural law, is what we call the Almighty or God. The assertion that this world-force can worry about the fate of every individual, every bacillus on earth, and that it can be influenced by so-called prayer or other astonishing things, is based either on a suitable dose of naiveté or on outright commercial effrontery.”

Bormann then equated morality with the laws of nature, which are the will of God. Though Rosenberg was critical of Bormann’s style, even he noted the content of Bormann’s missive was similar to Hitler’s ruminations during his Table Talks.

Bormann also equated God with nature in his private correspondence. In February 1940, he wrote to Rosenberg and encouraged him to help develop a handbook of moral instruction for the youth, so they could replace religion classes with moral education. One of the moral laws that Bormann wanted included was “love for the all-ensouled nature, in which God manifests himself even in animals and plants”…

When we examine Hitler’s religious statements in depth, we find that he often expressed views of nature and God that seem closer to pantheism than to any other religious position. Also, his friends and associates noticed that he had an extremely intense love of nature. His boyhood friend August Kubizek noted that Hitler loved nature “in a very personal way. He viewed nature as a whole. He called it the ‘Outside.’ This word from his mouth sounded so familiar, as though he had called it ‘Home’”…

Wagener also recalled Hitler discussing the celebration of Christmas. After noting that Christmas had originated as a pagan ceremony at the time of the winter solstice, Hitler indicated his approval for celebrating Christmas, but not in honor of Jesus’s birth. He asked, “Now, why shouldn’t our young people be led back to nature?” He hoped that Christmas festivities could lead children away from the church and “into the great outdoors, to show them the powerful workings of divine creation and make vivid to them the eternal rotation of the earth and the world and life.” He desired the Hitler Youth to introduce Christmas traditions in which “the young people should be led back to nature, they should recognize nature as the giver of life and energy. It is only in the freedom of nature that a human being can also open himself to a higher morality and a higher ethic.” Thus, Christmas Hitler-style would draw young people away from the church while fostering veneration for nature as the highest entity…

In a monologue in February 1942, Hitler discussed his plans for the observatory and planetarium he wanted to erect near his former hometown of Linz, Austria, which he intended to turn into a cultural capital of his Third Reich. Perched on a hill above Linz, the planetarium would replace the Catholic baroque pilgrimage church currently located there.

The church —this “temple of idols,” Hitler called it—would be torn down to make way for the observatory, which would become a Nazi pilgrimage site. The slogan on the observatory would read, “The heavens proclaim the glory of the Eternal One.” Hitler dreamed of tens of thousands of visitors flowing through this planetarium every Sunday, so they could comprehend the immense vastness of the universe. Thus Sunday would be a time to venerate nature, not the Christian God. Hitler hoped this contemplation of nature would instill in Germans a kind of religiosity that would replace the “superstition” of the churches.

He wanted people to be religious, but in an anticlerical (pfaffenfeindlichen) fashion. “We can do nothing better,” he said, “than to direct ever more people to these wonders of nature.” At the observatory, Hitler thought, people could learn, “A person can comprehend this and that, but he cannot dominate nature; he must know that he is a being dependent on the creation.” Hitler envisioned this observatory and planetarium as the new temples for the worship of nature. He was so serious about building the observatory that he had one of his favorite architects, Professor Gieseler, begin drawing up plans for it in 1942.

Another way that Hitler endowed nature with the attributes usually associated with God was by portraying it as the source of morality. In Mein Kampf, Hitler argued humans can never master nature but have to submit to its laws. An individual

“… must understand the fundamental necessity of Nature’s rule, and realize how much his existence is subjected to these laws of eternal fight and upward struggle. Then he will feel that in a universe where planets revolve around suns, and moons turn about planets, where force alone forever masters weakness, compelling it to be an obedient slave or else crushing it, there can be no special laws for man. For him, too, the eternal principles of this ultimate wisdom hold sway. He can try to comprehend them; but escape them, never.”

Nature dictates moral and social laws to humans, just as it controls the physical laws of the universe. Hitler reiterated this theme of nature being the source of morality several times in Mein Kampf, including passages discussed earlier in this chapter…

According to Hitler’s secretary Christa Schroeder, Hitler often discussed religion and the churches with the secretaries. She testified, “He had no kind of tie to the church. He considered the Christian religion an outdated, hypocritical and human-ensnaring institution. His religion was the laws of nature.” Schroeder confirmed what seems obvious from reading through Hitler’s monologues: he rejected Christianity and worshipped nature…

Hitler had little or no reason to pose as a pantheist, because this would not have appealed to a very large constituency. However, he had very strong political reasons to pose as a believer in a more traditional kind of God. Savvy politician that he was, he wanted to appeal to Germans of all religious persuasions, so he used more traditional God-language to win popular support. This is consistent with his own statements about the relationship between religion and propaganda, and it squares with what we know about his hypocritical use of Christian themes.

Another strong possibility is that Hitler’s view of God was not pantheistic, but panentheistic. Friedrich Tomberg argues this, claiming that Hitler embraced a panentheism that believed “everything is in nature, but nature is in God.” This would allow Hitler to equate nature with God, because panentheists see nature as divine. However, they also see God as having an existence beyond nature, too. A panentheist could construe God as intervening in history in some ways, though usually not in miraculous events. This could correspond roughly with the way Hitler described God blessing or favoring the German Volk.