CHAPTER ELEVEN Nationality and Race
There are truths so evident to everyone that, precisely for that reason, the common people don’t see them, or at least don’t recognize them. Thus, men wander through the garden of Nature, imagining they know and understand everything, passing, with very few exceptions, like blind men by one of the most salient principles of life: the isolation of species from one another.
The most superficial observation suffices to demonstrate how the innumerable forms of Nature’s creative will are subject to the immutable fundamental law of reproduction and multiplication of each species restricted to itself. Every animal mates with a congener of its own species. Only extraordinary circumstances can alter this law. Every crossbreeding of two qualitatively unequal beings produces a product that is average between the qualitative value of the parents; that is, the offspring will be on a higher level than that racially inferior element of the parents, but will not be of equal qualitative value to the racially superior element of them. Human history also offers innumerable examples of this; for it demonstrates with astonishing clarity that every mixture of Aryan blood with that of inferior peoples resulted in the ruin of the highly cultured race. North America, whose population is composed largely of Germanic elements, who mixed only to a minimal extent with the racially inferior colored peoples, represents a different ethnic world and civilization from the peoples of Central and South America, countries in which emigrants, mainly of Latin origin, mixed on a large scale with the aboriginal elements. This single example clearly illustrates the effect produced by racial mixing. The Germanic element of North America, which has retained its racial purity, has become the lord of the American continent and will maintain that position as long as it does not fall into the ignominy of
mix their blood.
Everything we admire today—science and art, technology and inventions—is nothing more than the product of the creative activity of a small number of peoples, and perhaps, in their origins, of a single people. All the great cultures of the past fell into decline simply because the race from which they sprang poisoned their blood.
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If humanity were divided into three categories: creators, preservers, and destroyers of culture, we would surely have only the Aryan element representing the first group. He laid the foundations and pillars of all human creations; only the external form and color depend on the unique character of each people.
The process of their development almost always presented the following picture: Aryan groups, usually in a very small numerical proportion, dominate foreign peoples and, thanks to the special living conditions of the new geographical environment (fertility, climate, etc.), as well as the large number of auxiliary elements of inferior races available for work, develop the intellectual and organizational capacity latent within them. In a few millennia and even centuries, they manage to create civilizations that primarily bear the characteristic stamp of their inspirers and are adapted to the aforementioned soil and living conditions of the subjugated natives. Ultimately, however, the conquerors transgress against the principle of preserving the purity of blood, which they had initially respected. They begin to intermingle with the natives and thereby close the chapter of their own existence.
One of the most essential conditions for the formation of higher cultures was always the existence of inferior racial elements, because only they could compensate for the lack of technical means, without which no higher development would be conceivable. Surely the first stage of human culture was based less on the use of domestic animals than on the services provided by humans of inferior races.
It was after the enslavement of defeated peoples that the same fate began to affect animals as well, and not vice versa, as many suppose; for first it was the defeated who had to pull the plow and
Only after him came the horse. Only pacifist lunatics can consider this a sign of human iniquity, failing to realize that this evolutionary process must have taken place to ultimately reach the point from which the pacifist apostles propagate their crazy conceptions today.
The progress of humanity resembles the ascent up an endless staircase, where one cannot ascend without first taking the first steps. The Aryan should have followed the path that reality indicated to him, not the one that fits into the imagination of a modern pacifist.
The path the Aryan had to follow was clearly defined. As a conqueror, he subjugated the inferior race and regulated their practical occupations under his command according to his will and in accordance with his goals. As long as the Aryan unreservedly maintained his lordly position, he was not only truly the sovereign, but also the preserver and propagator of culture.
The mixing of blood and, consequently, racial decline are the only causes of the disappearance of old cultures; for peoples do not die as a result of lost wars but due to the annulment of that force of resistance that is unique to uncontaminated blood.
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If we inquire into the profound causes of the predominant importance of Arianism, we can respond that this importance lies not precisely in a vigorous instinct for self-preservation, but rather in the peculiar form of manifestation of that instinct. Subjectively considered, the will to live is revealed with equal intensity in all human beings and differs only in the form of its actual effect. The instinct for self-preservation in the most primitive animals is limited to the struggle for one’s own existence. Already in the fact of cohabitation between male and female, beyond the framework of simple mating, it represents an amplification of the natural instinct for self-preservation. Almost always, one helps the other defend itself, so that here, although infinitely primitive, the first forms of the spirit of sacrifice appear. From the narrow framework of the family arise the inherent condition for the formation of more or less extensive associations and, ultimately, the formation of states themselves.
This faculty exists only on a very small scale among primitive human beings, to the point that they never progress beyond the stage of family formation. The greater the willingness to subordinate purely personal interests, the greater will be the capacity for establishing vast communities.
This spirit of sacrifice, willing to risk personal labor and, if necessary, one’s own life in the service of others, is undoubtedly more developed in the Aryan race than in any other. Not only do their qualities enhance the Aryan personality, but also the extent to which they are willing to put all their abilities at the service of the community. The instinct of self-preservation has reached its noblest form in them, subordinating their own self to the community and going so far as to sacrifice their own life in the hour of trial. The fundamental criterion from which this way of acting emanates is called—in contrast to egoism—idealism. By this concept, we understand only the spirit of sacrifice of the individual for the benefit of the community, for the benefit of their fellow human beings.
Precisely in times when idealistic sentiment threatens to disappear, we can immediately observe a decline in that force that forms community and thus provides the inherent conditions for culture. As soon as selfishness prevails among a people, the bonds of order are undone, and people imbued with the ambition for personal well-being are plunged from heaven to hell.
Posterity forgets the men who worked only for their own benefit and glorifies the heroes who renounced personal happiness.
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The antipode of the Aryan is the Jew.
Their intellectual qualities have been trained over the course of millennia. The current cultural level provides the individual—often without them even realizing it—with such a wealth of preliminary knowledge that, with this baggage, they are enabled to navigate independently. Since the Jew never possessed a culture of his own, the foundations of his intellectual work were always taken from sources
alien to his race, so that the development of his intellect took place at all times within the cultural environment that surrounded him.
The reverse phenomenon never occurred.
For while the Jewish people’s instinct for self-preservation is not less, but rather greater than that of other peoples, and while their intellectual abilities also give the impression of being equal to those of other races, they are completely lacking in the essential condition inherent in cultured people: the idealistic sentiment.
The Jewish people’s spirit of sacrifice goes no further than the simple instinct for individual self-preservation. Their apparently great sense of solidarity has no other basis than a very primitive gregarious instinct, as can be observed in many other beings in nature. Noteworthy in this regard is the fact that this gregarious instinct leads to mutual support only when a common danger makes it convenient or indispensable. It is, therefore, a fundamental error to deduce that simply because Jews associate to fight, or rather, to exploit others, they possess a certain idealistic spirit of sacrifice. Nor is the Jew driven in this by any sentiment other than pure individual selfishness.
For this reason, the Jewish State—being intended to be a living organism destined for the preservation and multiplication of a race—constitutes, from a territorial point of view, a State without any limits. Because the determined territorial circumscription of a State presupposes, in any case, an idealistic conception of the race that constitutes it and, above all, a complete understanding of the concept of labor. To the same extent that this criterion is lacking, any attempt to form and even preserve a territorially limited State also fails. Consequently, such a State lacks the primordial basis upon which a culture can be built, because the apparent culture possessed by the Jew is nothing more than the cultural heritage of other peoples, already largely corrupted in Jewish hands.
In judging Judaism from the point of view of its relation to the problem of human culture, one must not forget, as an essential characteristic, that there never was, nor can there be today, a Jewish art.
Since the Jewish people never had a State with a specific territorial constituency and consequently did not have a culture of their own, the belief arose that they were a people who could be classified among
Nomads. This is a mistake as profound as it is dangerous. The nomad undoubtedly lives within a defined territorial constituency, but he doesn’t cultivate the soil as a settled peasant, but rather lives off the produce of his livestock, wandering around his territories as a shepherd. The determining reason for this way of life must be sought in the poor fertility of the soil, which prevents him from settling in a fixed place.
No, the Jew is not a nomad; for even the nomad had a definite notion of the concept of “work,” which could have served as a basis for further evolution, provided the necessary intellectual conditions had been present. The Jew was always a parasite in the national organism of other peoples, and if he ever abandoned his field of activity, it was not of his own free will, but as a result of the expulsion he suffered from time to time from those peoples whose hospitality he had abused. “Spreading” is a typical characteristic of all parasites, and thus the Jew always seeks a new field of nourishment.
The parasitic life that the Jew leads, embedded in the body of nations and states, is the reason that one day led Schopenhauer to exclaim that the Jew is the “great master of lies.” His life among other peoples can, in the long run, survive only if he succeeds in awakening in them the belief that, in their case, they are not a people, but a “religious community,” albeit a very unique one.
This is by the way his first big lie.
In order to live as a parasite on the people, the Jew must resort to the mystification of his true character. This game will be all the more successful the more intelligent the Jew who practices it; and it is even possible that a large portion of the people who grant him hospitality will seriously believe that the Jew is in fact a Frenchman, an Englishman, a German, or an Italian, with the sole difference being his religion.
The first Jews arrived in Germania during the Roman invasion, as always, as merchants. In the wake of the barbarian invasions, they apparently disappeared, so that the period of the organization of the first Germanic states can be considered the beginning of a new and definitive Judaization of central and northern Europe. The development process that begins whenever Jewish elements encounter Aryan peoples, wherever it may be, always has the same or very similar characteristics.
With the establishment of the first colonies, the Jew suddenly made his appearance. He gradually entered economic life, not as a producer, but exclusively as an intermediary. His mercantile skill, derived from millennia of experience, placed him at a great advantage over the Aryan, who was still naive and boundlessly frank. He began by lending money. Banking and trade eventually became an exclusive monopoly.
The usurious interest rate he charges eventually provokes resistance, his growing impudence arouses indignation, and his wealth inspires envy. His plundering tyranny reaches such a point that violent reactions against him arise; but no persecution is able to dislodge him from his methods of human exploitation, nor can it be successfully expelled, because he soon reappears, just as he was before. To avoid at least the worst, the land is being protected from the grasping hand of the Jew, making it difficult for him to acquire land.
The more the power of the dynasties increases, the greater their desire to approach them. Finally, all they need do is be baptized to gain all the advantages and rights of the children of the country. The Jew does this business quite frequently, to the delight, on the one hand, of the Church, which celebrates the gain of a new parishioner, and, on the other, of Israel, which rejoices in the fraud consummated. Even in the time of Frederick the Great, no one would have dreamed of seeing the Jews as anything other than a “foreign” people, and Goethe himself was horrified at the idea that in the future the law would not prohibit marriage between Christians and Jews.
By God! Goethe was neither a reactionary nor a helot. What he expressed was nothing more than the voice of blood and reason. Despite the shameful maneuverings of the Cortes, the people intuitively realize that the Jew is a foreign body in the national organism and treat him as such.
But this state of affairs had to change. Over the course of more than a millennium, the Jew has come to dominate the language of the people who welcome him to such an extent that he believes he can risk emphasizing his Semitism less than before and instead emphasizing his “Germanism” more.
This is the case of one of the most infamous mystifications imaginable. Race is not based on language, but exclusively on blood; a truth that no one knows better than the Jew himself,
which precisely gives little importance to the preservation of its language, while the maintenance of the purity of its blood is vital to it.
The reason why the Jew decides to become a “German” from one moment to the next is obvious: his sole aspiration is to acquire the full enjoyment of the rights of a “citizen.”
Beforehand, he begins by repairing, before the eyes of the people, the harm he had inflicted upon them up to that point. He begins his evolution as a “benefactor” of humanity. Shortly thereafter, he begins to distort things, presenting himself as if he had been the sole victim of the injustices of others, and not vice versa. Some excessively foolish people believe this lie and cannot help but pity the “poor wretch.”
Something else still: the Jew also suddenly becomes liberal and shows himself enthusiastic about the progress necessary for humanity. Little by little, he thus becomes the spokesperson for a new era.
But the truth is that he continues to radically destroy the foundations of an economy truly useful to the people. Indirectly, by acquiring industrial shares, he enters the circle of national production; he turns it into an object of easy mercantilist speculation, stripping industries and factories of their personal property base. From this arises that subjective estrangement between employer and worker that later leads to the political division of social classes.
Ultimately, thanks to the Stock Exchange, the influence of the Jew in the economic sphere grows with extraordinary rapidity. He assumes the role of proprietor, or at least controller, of the national sources of production.
To strengthen his political position, the Jew seeks to eliminate the established barriers in the racial and civil order that still hamper him at every step. He strives, with his characteristic tenacity, for religious tolerance, and finds in Freemasonry, which has completely fallen into his hands, a magnificent instrument to justify and achieve his ends. Official circles, like the upper echelons of the political and economic bourgeoisie, imperceptibly allow themselves to be caught in the Jewish trap by means of Masonic ties. But the people themselves do not fall into the delicate net of Freemasonry; to subdue them, it would be necessary to resort to more clumsy, but no less effective, means.
Along with Freemasonry, the press serves as a second weapon in the service of Judaism.
With rare perseverance and great skill, the Jew knows how to take control of the press, with whose help he gradually begins to encircle and refine, to manipulate and move the whole of public life, because he is in a position to create and direct that power which, under the name of “public opinion,” is better known today than it was a few decades ago.
While the Jew seems to be overwhelmed by the desire for “enlightenment,” “progress,” “freedom,” “humanity,” etc., he intimately practices a strict exclusivity of his race. While it is true that he often encourages the marriage of Jewish women with influential Christians, he knows how to keep his male offspring pure. He poisons the blood of others, while preserving his own uncontaminated. A Jew rarely marries a Christian woman, but a Christian often marries a Jewess. The bastards of such unions are always on the Jewish side. This is why, above all, a section of the high nobility is completely degenerating. The Jew knows this very well and therefore systematically practices this method of “disarming” the ruling class of his racial adversaries.
To disguise his schemes and lull his victims to sleep, he constantly talks about the equality of all men, regardless of race or color. The fools allow themselves to be persuaded.
The final stage of this development means the victory of democracy or as the Jew interprets it: the hegemony of parliamentarism.
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The enormous economic development leads to a shift in social classes. The proletarianization of the artisan is evident, because as small manual industries gradually disappear, it becomes increasingly difficult for them to secure an independent livelihood. The “factory worker” type emerges, whose essential characteristic is that they are practically incapable of making a living of their own in the twilight of their lives; they are disinherited in the broadest sense of the word, and their final days are a torment.
A similar situation that urgently required a solution already arose in the past, and one was found. The class of
Peasants and artisans were joined by employees, particularly those employed by the state. These too were disinherited in the truest sense of the word. The state eventually found a remedy for this unhealthy situation by instituting the pension system, that is, the payment of salaries upon retirement. Little by little, private enterprises followed the state’s example, so that today almost all regular employees in non-manual occupations enjoy a pension, naturally, provided that the enterprise in question has reached or surpassed a certain level of development. And it was precisely the old-age security offered by the state to its employees that was able to foster in German civil servants that selfless professional loyalty which, before the war, had been one of the best qualities of administrative organization in Germany.
By acting intelligently, it was possible to lift an entire class deprived of wealth out of social misery and then integrate it into the broader national life.
The same problem, but this time on a much larger scale, had once again confronted the state and the nation. Millions of people were migrating from the countryside to the big cities to earn a living as factory workers in the newly created industries.
While the bourgeoisie is unconcerned with such a momentous problem and views the course of events with indifference, the Jew realizes the unlimited prospects for the future that are offered to him there and, on the one hand, organizing capitalist methods of human exploitation with absolute consistency, on the other, approaches the victims of its schemes and then becomes the leader of the “struggle against himself”; that is, “against himself” only in a figurative sense, because the “great master of lies” always knows how to present himself as innocent, attributing the blame to others. And since he finally has the nerve to lead the masses himself, they fail to realize that this could be the most infamous fraud of all time.
Let us see how the Jew proceeds in this case: He approaches the worker and, in order to gain his confidence, feigns compassion for him and even seems to be indignant at his fate of misery and poverty. Then he endeavors to study all the real or imaginary hardships of the worker’s life and tries to awaken in him a desire for the improvement of his conditions. The feeling of social justice, which in some form exists latent in every
The Jew knows how to instruct Aryans, with infinite skill, in hatred of the better-off, thus giving them a completely defined ideological stamp on the struggle against social evils. Thus, the Jew establishes Marxist doctrine. By presenting this doctrine as closely linked to a series of just social demands, he favors their propagation and, on the contrary, provokes resistance among the well-intentioned against the realization of demands proclaimed in such a form and with such characteristics that, from the outset, they appear unjust and even impossible to fulfill.
In accordance with the aims of the Jewish struggle, which are not limited only to the economic conquest of the world but also seek its political subordination, the Jew divides the organization of Marxist doctrine into two parts, which, although apparently separate, are in essence an indivisible whole: the political movement and the trade union movement.
The trade union movement is a propaganda movement that offers aid and protection to the worker—and thus the possibility of achieving better living conditions—in the difficult struggle for existence that he must sustain due to the ambition or shortsightedness of many employers. If the worker does not want to abandon the representation of his vital rights to the blind whim of individuals who are partly irresponsible or even lacking in human feeling, in an era in which the organized community of the people, that is, the State, cares little or nothing about his situation, he has no other recourse than to take on the defense of his interests himself. To the same extent that the so-called national bourgeoisie, blinded by a passion for material interests, opposes the greatest obstacles to this social struggle—not only hindering, but even sabotaging every attempt to reduce the inhumanly long working day, protect women, abolish child labor, or improve sanitary conditions in workshops and homes—the Jew, more perceptive than the bourgeois, pretends to care for the oppressed. Little by little, he becomes the leader of the syndicalist movement, and this is all the more easy because he does not seriously concern himself with the suppression of social anomalies, but limits himself to forming a body of unconditional followers as a fighting force to destroy the economic independence of the nation. In a short time, the Jew succeeds in displacing all competitors from this field of activity. Resistance and
The penetration of those who have the good sense to confront the seductive Jewish attitude is ultimately broken by terror. The success of this tactic is enormous.
The Jew effectively destroys the foundations of the national economy, using the trade union organization, which could be beneficial to the nation.
At the same time, the development of political organization advances. It operates in conjunction with the trade union movement by having the latter take charge of preparing the masses and forcibly inducing them to enter political activity. The enormous organizational apparatus of the trade union organization is fostered by the inexhaustible financial source of the trade union organization, which is the organ of control over individual political action and plays the role of instigator in large rallies and demonstrations. Finally, the trade union organization leaves aside the economic question and places its principal weapon of struggle, the strike in the form of a general strike, at the service of political ideas.
By organizing a press whose content is adapted to the spiritual level of the less educated, the syndicalist political movement ultimately has in its hands a leading institution that predisposes the nation’s lowest social strata to commit the most reckless acts. This press is not intended to lift people from the mire of base passions to a higher plane, but, on the contrary, seeks to foster the vilest instincts of the masses.
Above all, this press is the one that, through a campaign of defamation bordering on fanaticism, denigrates everything that can be considered the support of national autonomy, the cultural level, and the economic independence of the nation. It lashes out with particular cruelty at all strong spirits who refuse to submit to the arrogant hegemony of Judaism or at those whom, because of their genius, the Jews believe they see as a danger.
The ignorance that prevails among the masses about the true nature of the Jew and the lack of instinctive insight of our upper classes allow the people to fall easy prey to this campaign of Jewish defamation.
While the upper classes, out of innate cowardice, turn away from the man who falls victim to the slander and defamation of the Jew,
The great mass of the people, through stupidity or simplicity of mind, believe these slanders.
Politically, the Jew ends up replacing the idea of democracy with that of the dictatorship of the proletariat. The most terrible example of this is offered by Russia, where the Jew, with truly fanatical savagery, caused thirty million people to perish from hunger or under ferocious torture, with the sole aim of thus ensuring hegemony over an entire people for a gang of Jews, writers, and robbers.
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Analyzing the origins of the German disaster, the main and definitive cause is the lack of understanding of the racial problem, and especially the Jewish problem.
The defeats suffered on the battlefield in August 1918 would have been very easy to bear, as they were not in proportion to the magnitude of the victories our people had achieved.
Every defeat can be the mother of a future victory. Every lost war can become the cause of a subsequent resurgence; every misery can be the seedbed of new human energies; and every oppression can also engender the driving forces of a moral renaissance—but only as long as the blood remains pure.
The loss of blood purity destroys inner happiness forever; it degrades man permanently, and its physical and moral consequences are fatal.
All the apparent flourishing of the former Empire could not conceal its moral decline, and every effort to effectively consolidate the Reich must have failed because the most important problem was ignored. Therefore, in August 1914, a people prepared for battle did not enter the war; the exaltation that occurred was merely the last glimmer of the instinct for national self-preservation in the face of growing popular apathy under pacifist-Marxist influence. Since the internal enemy was not clearly defined in those momentous days, all external resistance must have proved futile. Providence did not reward the victorious sword, but rather the law of eternal compensation operated.
From this conviction arose for us the basic principles and the tendency of the new movement; convinced as we were, these foundations were the only ones capable of halting the decline of the German people and, at the same time, laying the granite foundation upon which that State could one day subsist, one that represents not a mechanism of economic interests foreign to us, but an organism of our people—a Germanic State within the German nation.
