ᛋ 𝐍𝐒-𝐋𝐈𝐓𝐄𝐑𝐀𝐓𝐔𝐑 ᛋ

𝐓𝐡𝐞 𝐍𝐞𝐰 𝐆𝐞𝐫𝐦𝐚𝐧 𝐌𝐚𝐧

The German revolution, the revolution for ourselves, is not as stormy, not as violent, not as bloodthirsty as the revolutions we know from history so far. The German simply approaches transformation, revaluation, and the creation of a new order more deliberately, but also more consciously and thoughtfully. This is in his nature, in his ultimately down-to-earth and responsible thoroughness. All the greater is the profound effect of the German awakening: the face of the earth will be changed! The adversaries of the German soul have never been in doubt about German possibilities. On the contrary: they suspiciously observed all currents and movements, all approaches to native-born thought and feeling. [...] The new German man understands how to reconcile his intellect with his character; he does not see the spirit as the adversary of the soul! He is so disciplined and efficient that his actions are able to keep pace with his thoughts. This too is proof of the totality of the new German man. His ability to keep pace prevents him from losing himself in illusory worlds of utopia or fantasy. The doctrine of reality, because it stems from law, from order, from nature, is so simple, so self-evident, that in future days people will smile incredulously when they learn that we of today first had to win a warlike revolution to rediscover what is natural and self-evident. Perhaps then, however, people will also recognize how monstrous the perversion, falsification, terrorization, and oppression was that a revolution was recognized as necessary to bring about the transformation! Perhaps then people will also note with awe what tremendous spiritual forces and what degree of self-reflection were required to carry out this reversal and, instead of descending into chaos, to establish German order.

Source: "Der Neuen Deutsche Mensch" Die Kriegerische Revolution. Franz Eher Nachf Verlag Berlin. 1941 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐑𝐚𝐜𝐢𝐚𝐥 𝐂𝐨𝐧𝐜𝐞𝐩𝐭 𝐨𝐟 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐦

The word race is on everyone’s lips today. Perhaps nowhere else has the tremendous upheaval of the past year manifested itself outwardly so dramatically as in the changed attitude toward this word, which only yesterday was still denounced as heretical. The number of books on racial questions brought to the market in the past year is scarcely manageable; speeches, lectures, and newspaper articles follow one another in rapid succession, and it will not take much longer before a condition arises in which every new word on this now already old-seeming subject is rejected out of sheer weariness. That is the picture today—but we do well, at the beginning of our educational work, to cast a backward glance and convince ourselves that this unanimous enthusiasm for racial matters is, taken as a whole, a phenomenon of the past year. For the danger of fast‑moving times lies in the all-too-easy forgetting of yesterday’s path, and with it the struggle that alone reveals the deeper historical meaning of things. Up to the day of the breakthrough of the National Socialist revolution, the word race was a slogan in the struggle for a new world, and from all sides of the old order it met with hatred, contempt, and rejection. This applies not only to the political press of all former directions, from right to left, but equally to the academic world, which today sometimes gives the impression as though the truth and essence of racial thinking had been self‑evident to it for decades. [...] Against this racial view of National Socialism, the accusation has been leveled from various quarters, even in recent times, that it represents a denial of spiritual and ideal values ​​and is a materialistic, purely physical worldview that must lead to the death of all true culture. Nothing could be more false and deceitful than this accusation. It is all the more deceitful because it was precisely the non-racially minded past that, in its environmental determinism, sought to derive spiritual values ​​from the most simplistic material preconditions. It should be recalled that in the 1860s, the Englishman Buckle, in his “History of Civilization in England,” seriously attempted to understand the spirit and form of the literature of various peoples by studying the chemical composition of their food; that the French philosopher Taine, in his “Philosophy of Art,” was seriously convinced that one could produce any number of gifted artists simply by thoroughly imbuing people with the spirit of their time; and even in our own day, one can find in a widely read cultural history the serious explanation of the outbreak of the German Reformation by pointing to the outflow of currency that indulgences represented for Germany, while simultaneously representing an influx of financial resources for Italy: hence, contentment south of the Alps, but rebellion and religious conflicts north of the Alps! If we are to speak of materialism, then this accusation applies to the forces of yesterday, but not to the racial thinking of the present. For none of us sees race as merely a material, physical phenomenon; none of us believes that spirit and culture are a “function of the cranial index.” Rather, in full agreement with science, we see in the concept of race that totality of human life in which body and mind, matter and soul, unite to form a higher unity. Whether one determines the other, whether the physical form is shaped by the soul or, conversely, the spirit is conditioned by matter, is a metaphysical question that goes beyond what is scientifically known and knowable.

Source: "Des Rassengedanke Des NationalSozialismus" Der Schulungsbrief. Jahrgang 1, Folge 2, April, Franz Eher Nachf Verlag Berlin 1934 p.6 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐎𝐧 𝐀𝐧𝐜𝐢𝐞𝐧𝐭 𝐖𝐨𝐫𝐥𝐝 𝐉𝐞𝐰𝐫𝐲

World Jewry and antiquity? The modern reader involuntarily pauses at the juxtaposition of the two words. That Judaism is an ancient entity is certainly established. But world Jewry seems to be a matter of the 19th and 20th centuries, the very last phase in the multifaceted history of this people. Historical research shows that it was not only the Jewish community emerging from the ghetto around 1800 that merged into a global Jewry, but rather that the ghetto itself was the encapsulation of a Judaism that had spread throughout the entire world in late antiquity. Furthermore, it shows that this was not only a global Jewry in a geographical sense, but that it exhibited largely the same typical characteristics of global Judaism that, a millennium and a half later, clung to the modern entity of the same name. History, however, is also the teacher from whom modern peoples may learn in this case. The history of the spread of Judaism across the ancient world begins in the centuries following the Babylonian exile. Before this time, there was nothing resembling a global Jewry. The portions of the Jewish population that remained in Babylonia at the end of the exile in 538 BCE are the beginning of the Babylonian Diaspora (i.e., dispersion, Hebrew: Galut). It immediately exhibits an essential characteristic of all Jewish Diasporas up to the present day: although it played a significant role in the life of the country, it did not relinquish its distinctiveness for many centuries, but rather remained a Jewish community, right up to the time of the Parthians and the beginning of Islam. Even in the creation of the Talmud, a full millennium after the exile, the Babylonian Jews had such a strong influence that, as is well known, the most important part of this Talmud is called the "Babylonian Talmud." The second major Jewish diaspora in the ancient world was Egypt. Deep in the south, near Aswan, there was already a small Jewish mercenary force under Psammetichus I (apparently recruited by the Egyptians to protect the border against Ethiopia); we know about them from the Elephantine Papyri. However, Jews did not arrive in Egypt on a larger scale until the Hellenistic period. During the Roman Empire, they numbered around 1 million out of a population of approximately 8 million: 12 to 13 percent. In a papyrus from the 2nd century BCE, the village scribe of an Egyptian village lists the sheep in the village according to their owners; since all the owners, as the names show, were Jews, the village was a completely Jewish settlement. The city of Alexandria, the largest global trading center and port in the eastern Mediterranean, was inhabited by Jews to a degree of 40 percent or more in the 1st century BCE. It had five districts: "Two of them are called Jewish quarters because most of the Jews live there, but not a few also live in the other three" (Philo) The third major Jewish diaspora area was Asia Minor and Syria. There is hardly a single place or site where traces of Jews have not been found among the records and discoveries of the last centuries before and the first centuries after Christ. It is not an exaggeration to estimate that Jews comprised about 15 percent of Syria's population at the time of Augustus. From these three major centers, the spread continued.

Source: "Das antike Weltjudentum" Wille und Macht Jahrgang 9, Heft 13, July. Franz Eher Nachf Verlag Berlin 1941 p.8 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐌𝐲𝐭𝐡 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐭𝐥𝐞𝐫 𝐘𝐨𝐮𝐭𝐡

Will without a goal is meaningless. Will in itself, not guided in a predetermined direction, is like a raging torrent, fed by a storm, breaking free without course or resistance and destroying everything in its path. Will directed toward power also carries no justification within itself. For power, too, must be pursued for the sake of a goal. But power for power's sake is base; the struggle for it then arises merely from the need for selfishness and vanity. Neither community-destroying selfishness nor ridiculous vanity justifies the possession of power. Therefore, before the creative act, before the struggle for implementation, comes the setting of goals. Therefore, worldview, as the origin of the world and its laws, is the foundation of all shaping of life. It alone can show where to apply leverage. In this, worldview is not a bloodless edifice of thought, but the result of becoming aware of all immediate experience. Worldview is born of blood and life, not from the brain. At the beginning of great historical epochs of humanity, the reshaping of worldviews has always stood, and as its manifesters, those who speak from ultimate knowledge, from ultimate authority, proclaiming new ideals. Those who, out of such responsibility, show the masses the goal and the way to fulfilling the task of the individual and the whole, who, as bearers of the standard, also lead the way in active example, are the first leaders of a people. Herein lies the essential and clear distinction between genuineness and the entitlement of any claim to leadership. The youth, breaking free from the constraints of time and the gray walls of cities, seeking new shores, found a new worldview. Out in the rhythm of nature, they experienced anew the eternal laws of becoming and passing away. They recognize in all phenomena the lawful workings of life. They experience life again in its immediacy, in its power and its vibrant interplay, in its beauty and its harshness. In this, the question of the meaning of life fades away. For life is not to be conceived and analyzed, but experienced. They know that struggle is the father of all things, and they affirm this as the law of life. Far from all rigid formulas that had long since driven them mad, far from bloodless, brain-constructed edifices of thought, from ideas detached from life, and therefore mere lifeless notions, a generation that had lost faith rediscovers consciousness. The creator reveals himself in the cosmos and in the consciousness of a blood-bound spirit. And with this, they return to the highest knowledge of the gods of their ancestors, as it speaks to them from all manifestations of German faith. What Kant once simply gained as knowledge of God through the awareness of the starry heavens above and through conscience within—thereby unconsciously renewing ancient Nordic wisdom—is being experienced again today by the younger generation. Hallowed once again are the eternal laws through which the divine order speaks. For not chance, but God's law created the races and peoples. Thus, the consciousness of blood has been reawakened.

Source: "Der Mythus des jungen Volkes" Nationalsozialistische Monatshefte Heft 35, Jahrgang 4, February Franz Eher Nachf Verlag München 1933 p.15 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐀𝐂𝐇𝐓𝐔𝐍𝐆! — 𝐀𝐓𝐓𝐄𝐍𝐓𝐈𝐎𝐍! The purpose of this channel is to promote and publicize written literature from the governmental bodies of the NSDAP such as their main publishing house "Franz Eher Nachfolger", along with its related publishing houses from the HitlerYouth and the Schutzstaffel (SS-Hauptamt/Nordland-Verlag) We wish to give readers a better understanding of concepts promoted by the NationalSocialists for a better understanding of our worldview even if it may be in conflict with previously understood ideas. Additionally, this channel will function as a platform to refute counterarguments against our Weltanschauung. OUR MOTTO: 𝗕𝗬 𝗡𝗔𝗧𝗜𝗢𝗡𝗔𝗟𝗦𝗢𝗖𝗜𝗔𝗟𝗜𝗦𝗧𝗦, 𝗙𝗢𝗥 𝗡𝗔𝗧𝗜𝗢𝗡𝗔𝗟𝗦𝗢𝗖𝗜𝗔𝗟𝗜𝗦𝗧𝗦! 𝐉𝐨𝐢𝐧: @Gottglaubigkeit