ᛋ 𝐍𝐒-𝐋𝐈𝐓𝐄𝐑𝐀𝐓𝐔𝐑 ᛋ

𝐀𝐧𝐢𝐦𝐚𝐥 𝐖𝐞𝐥𝐟𝐚𝐫𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐓𝐡𝐢𝐫𝐝 𝐑𝐞𝐢𝐜𝐡 Ｐａｒｔ （１／２） You may have heard of the animal protection laws in National Socialist Germany, but have you truly looked through the original documents surrounding it? In 1933, Hitler gave the Tierschutzgesetz order to fight against animal cruelty. Here is a partial transcription of the order:

Section I Cruelty to Animals § 1 (1) It is prohibited to torture or cruelly mistreat an animal unnecessarily. (2) A person tortures an animal if they cause it prolonged or repeated significant pain or suffering. Torture is unnecessary if it serves no reasonable, justifiable purpose. A person mistreats an animal if they cause it significant pain; mistreatment is cruel if it stems from a callous disposition. Section II Regulations for the Protection of Animals § 2 It is prohibited to: 1. Neglect an animal in its keeping, care, housing, or transport in such a way that it suffers considerable pain or injury; 2. Unnecessarily use an animal for work that obviously exceeds its strength, causes it considerable pain, or that it is unable to perform due to its condition; 3. Use an animal for training, filming, exhibitions, or similar events insofar as these involve considerable pain or injury to the animal; 4. Sell or acquire a frail, sick, aborted, or old domestic animal for which continued life is a torment, for any purpose other than its immediate, painless killing; 5. Abandon one's own domestic animal in order to get rid of it; 6. Train or test dogs for aggression on live cats, foxes, or other animals; 7. To cut the ears or tail of a puppy older than two weeks. Cutting is permitted if performed under anesthesia; 8. To dock a horse's tail. Cutting is permitted if performed by a veterinarian under anesthesia to correct a vice or disease of the tailhead; 9. To perform a painful procedure on an animal improperly or without anesthesia. Castration is considered a painful procedure in horses, cattle and pigs older than three months, and sexually mature rams and goats. Anesthesia is not required if the pain associated with the procedure is only minor, or if anesthesia is generally omitted in the same or similar procedures on humans, or if, in the individual case, anesthesia does not appear feasible according to veterinary judgment; 10. To kill a fur-bearing animal kept on a farm other than under anesthesia or otherwise painlessly; 11. To force-feed poultry by force-feeding (with noodles); 12. Tearing out or cutting off the legs of live frogs.

Source: BArch R 43-II/740 Tierschutzgesetz. Vom 24. November 1933 p.7-8 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐦 𝐚𝐬 𝐭𝐡𝐞 𝐞𝐱𝐜𝐥𝐮𝐬𝐢𝐯𝐞𝐥𝐲 𝐆𝐞𝐫𝐦𝐚𝐧𝐢𝐜 𝐞𝐱𝐩𝐫𝐞𝐬𝐬𝐢𝐨𝐧 In Adolf Hitler's 1942 order at the Führerhauptquartier, he clarified that National Socialism corresponds with the Germanic essence rather than it being an inherently Pan-European/International framework:

In the cultivation of international relations by Party offices, it must never be forgotten that the foundations and insights of the National Socialist worldview correspond to the essence of German blood and therefore cannot be transferred to other ethnic groups. The coexistence of nations requires mutual, tactful consideration of their inherent characteristics. The NSDAP and its organizations therefore have no European or global mission to fulfill. The field of foreign policy is not suitable for experiments or personal ambitions. Only objective considerations, within the framework of overall German foreign policy, may be decisive in establishing international relations.

[1] A few years prior, Chief Ideologue of the NSDAP Alfred Rosenberg on 1939, gave a speech regarding the rebirth of Europe which again clarifies that National Socialism in its own influence shall remain in the borders of it's Volkstum:

In a speech I recently delivered to diplomats and the world press in Berlin, I emphasized that National Socialism, contrary to many claims, as a directly German national idea, does not seek to spread to other peoples. Rather, we believe that what we call, in a positive sense, the National Socialist worldview, represents a truly original response of the German people in the 20th century to the fate of our time, just as Fascism represents the uniquely Italian response. We are therefore not universalist in the sense that we now wish to impose the ideas and expressions of our movement on other nations, as democracies still strive to do today. Quite the contrary: with regard to such possibilities of development, our movement is careful not to transform itself into an international "National Socialist" alliance that would then have to decide, like a church council, what constitutes true and what does not. The judgment on such a question is ours alone; no movement from any other country should call itself National Socialism, since we naturally have no influence on its worldview and forms of expression.

[2] It makes perfect sense why throughout all of the ideological training from National Socialist Germany that history and concepts are to be viewed through a Germanic lens to only serve the health of Germanic people. Source: [1] BArch R 43-II/1400a Reichsverfügungsblatt, Ausgabe A, Folge 45/42 (München, 11. November 1942), S. 133–134. Verfügung V 19/42 des Führers vom 4. November 1942: „Außenpolitische und zwischenstaatliche Betätigung der NSDAP" p.192-193 [2] RG 242, T454, Roll 8 Neugeburt Europas als werdende Geschichte. Rede von Reichsleiter Alfred Rosenberg an der Universität Halle am 18. April 1939 p.1138-1140 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐆𝐞𝐫𝐦𝐚𝐧𝐢𝐜 𝐖𝐨𝐦𝐞𝐧'𝐬 𝐂𝐮𝐥𝐭𝐮𝐫𝐞 𝐚𝐧𝐝 𝐎𝐮𝐫 𝐓𝐢𝐦𝐞

Are the ways of life and thought found in ancient traditions even applicable to the present day, and what do they teach us? A man's mindset, his appreciation of masculinity, is strongly influenced by the culture in which he lives and which he has created. The ancient Germanic man was combative; he lived surrounded by enemies and dangers; courage was his highest virtue, and fame and honor his greatest possessions. In the time of the Gothic king Theodoric, cultural refinement was left to women, and even in the early Middle Ages, intellectual education was considered effeminate and pious. In our times, there seems to be a shift away from the overvaluation of intellectual professions and intellectual training in favor of valuing practical activity and a healthy balance of body and mind. Woman is inherently determined by Nature; motherhood is her destiny, her life's purpose; every historical development must halt before this immutable, natural fact. Woman will share in man's responsibilities, her emotional and intellectual capacities will develop and intensify, perhaps even becoming dominant in some women—but her motherhood remains the ultimate foundation of her being, to which she is inextricably bound; from this center, life and warmth radiate into her being, like the sacred fire of the hearth, of which she is the guardian, warming and enlivening the house, of which she is the center. Our examination of pre-Christian Germanic women's lives must therefore focus primarily on their marriages. [...] All these statements, as well as the narratives, demonstrate that a woman's healthy resourcefulness was highly valued by men. One quality that is so often discussed and written about today remains unmentioned: her maternal instincts; indeed, it can be argued that this word has no place at all in the Eddic poems and the sagas. Ancient Germanic culture was a thoroughly unified and nature-oriented culture. It was based on the healthy cooperation of man and woman, meaning that each contributed their given strength to their shared work. The maternal qualities of women, while perhaps not very prominent, were nonetheless natural and inseparable from their very being. This resourcefulness of women was certainly perceived and recognized as beneficial, especially since the times continually demanded individual self-assertion. Everything connected with life was considered a woman's sphere of activity. Often, in his absence, the husband would entrust her with the management of the farm, in addition to caring for the children, and widows also managed the farm independently. [...] Can a similar unity be attributed to our culture? Do we women, extending far beyond our own district, participate in the cultural work of men, sustaining and promoting it, contributing soul and warmth to transpersonal matters? For we must project onto the national community the attitude that the Germanic woman demonstrated to her clan. That the downfall of our ancient state was brought about by a one-sidedly intellectually oriented way of life, by the over-mechanization and technologization of labor, by the overestimation of material values ​​and the underestimation of ideal ones, by the increasing alienation from nature and the exploitation of its powers, is now generally acknowledged. The realization that a culture borne solely by men, that is, by only one half of the population, lacks balance and cannot be self-contained, has not yet gained such widespread acceptance. The old state was based on the economy as its essential foundation, that is, on a rational social order. Despite the Weimar Constitution and the individual rights won through struggle, women's power had no vital impact within it, because this rational, unnatural order contradicts the very essence of womanhood. The new state is built on the people, on the family.

Source: "Vorgeschichte und Gegenwart Germanisches Frauentum und unsere Zeit" Der Schulungsbrief. Jahrgang IV, Folge 3, March. Franz Eher Nachf Verlag Berlin 1937 p.9 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐕ö𝐥𝐤𝐢𝐬𝐜𝐡 𝐨𝐫 𝐃𝐞𝐧𝐨𝐦𝐢𝐧𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐈𝐧𝐭𝐞𝐫𝐩𝐫𝐞𝐭𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐇𝐢𝐬𝐭𝐨𝐫𝐲?

In recent years, all sorts of images of Germanic religion have been created on the fringes and outside of serious research. These images were often nothing more than clever pseudo-intellectual distortions that served solely to provide denominational apologetics with the tools for the systematic devaluation of the religious life of our ancestors. Here, we need only recall the book published in 1935 by Dr. Konrad Algermissen, a leading official of Catholic Action, who, lacking any scholarly responsibility or qualifications, nevertheless wished to have the decisive word on the question of "Germanicness and Christianity." Representatives of the Protestant Church also placed themselves at the service of apologetics, treating the ancient Germanic religious history, which was previously little known to them, primarily from the perspectives of "fear of demons," "human sacrifice," and "the need for redemption," in such a way that any talk of scientific findings was out of the question. For them, too, the real task was to make the supposed lack of value of our ancestral heritage plausible and popular through a few key statements, using a less crude methodology—that is, supposedly seriously and with a connection to the subject matter. However, these denominational Germanic studies, as represented by Dörries, Rückert, Baetke, Witte, Schmidt, and others, also failed to produce any scientific results. For any serious research, one must possess the necessary inner prerequisites as a researcher, that inner connection and love for the subject which alone can bring it to life. Denominational research, however, approached the legacy of our distant ancestors—a legacy dear to every Völkisch researcher—not with inner connection, but with hostile tactics. [...] From this perspective, it must also be understood that today we demand and are witnessing a tightening of the researcher's obligation to the nation, and that in the field of historical research we make the distinction, inherent in both origin and intention, between a Völkisch-based and, for example, a denominational or even liberal approach to history. Therefore, a Völkisch-based religious study must also reject a denominational Germanic studies as an undertaking that, in the vast field of Nordic-Indo-European religious history, can only lead to distortions and obscurations. No one should resent us for being vigilant over our great task and for being imbued with the conviction that the highest values ​​of our people lie within themselves and can and must be brought to light through often arduous dissection. However, it cannot be the role of German research to monitor the research methods and results of other countries in the same way. Here, we merely take careful note and gladly allow each country and people to pursue their own research methods. The situation is different, however, when works by foreign researchers, especially those from related countries, are published in German. Then we feel compelled to respond, consider our position, and offer our answer with objective openness and in the spirit of scholarly integrity. [...] This Nordic-Indo-European history of faith needs its time to mature just as much as the present work, which must therefore be seen as a fruit of that era in which global understanding and relationship were sought without a Völkisch-based ethos. Because every major research project needs time—and Jan de Vries's work is a major one—every such work, especially in a time of transition like ours, finds itself in the unfortunate position of having to address a different audience than the one the author implicitly assumed. A work from yesterday for today, however, is a work between eras. And today, a clear decision must be made: either a Völkisch or a denominational view of history and evaluation of life.

Source: "Zwischen völkischer und konfessioneller Geschichtsbetrachtung" Nationalsozialistische Monatshefte Heft 90, Jahrgang 8, September. Franz Eher Nachf Verlag München 1937 p.59 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐇𝐨𝐰 𝐝𝐨𝐞𝐬 𝐄𝐮𝐫𝐨𝐩𝐞 𝐚𝐜𝐡𝐢𝐞𝐯𝐞 𝐢𝐭𝐬 𝐞𝐜𝐨𝐧𝐨𝐦𝐢𝐜 𝐟𝐫𝐞𝐞𝐝𝐨𝐦 𝐚𝐧𝐝 𝐢𝐧𝐝𝐞𝐩𝐞𝐧𝐝𝐞𝐧𝐜𝐞?

The age of capitalism has developed the so-called global economic system. The essence of capitalism is the progressive concentration of the world's economic power—money, raw materials, and means of production in the hands of a few today, Jewish-American. All national and individual economies have become increasingly dependent on the capitalist world center. The system of the so-called global division of labor, through which each country produces only one or two products profitably, but not essential to its survival (e.g., flower bulbs in the Netherlands!) makes countries even less free and even more dependent on the global market. Any disruption of the system anywhere in the world (a bank crash in New York, a crop failure in Australia, etc.) invariably affects the entire world. As the disruptions to the capitalist system became increasingly frequent and unavoidable, the world lurched from one economic crisis to the next, with all the bitter consequences of mass unemployment, currency devaluation, the ruin of the peasantry, and so on. Even before and during this war, Germany attempted, along with its neighbors, to break free from the dependence on the global capitalist economic system, to make its currency independent of Jewish gold, to utilize raw materials domestically and within Europe as much as possible, and to produce all essential goods itself. Other countries, such as France, had already attempted similar things, but without success. It is evident that individual medium-sized and smaller countries cannot extricate themselves from life-threatening insecurity and dependence on their own. Germany therefore advocated from the outset the concept of "Lebensraum". Neighboring countries that are geographically, historically, and culturally connected together form a living space – sometimes also referred to as a "Greater Area." Within this habitable and expansive region, all essential agricultural and industrial products are manufactured, and raw material and sales markets exist in a natural, complementary relationship. Europe is such a natural habitable and expansive region, which, as the war has proven, is free from foreign exploitation and insensitive to the crises of the global economy, capable of meeting its own needs and thus laying the foundation for economic recovery and general prosperity. The social crisis of our century is a consequence of capitalism and its irresponsible system of exploitation. Only through capitalism could the worker become a propertyless proletarian. Only where there are exploiters, there are also the exploited, the socially disenfranchised and therefore dissatisfied. Marxist Jewish Bolshevism takes advantage of this discontent by inciting workers everywhere to insurrection and revolution along the Bolshevik model. The goal of Bolshevism is not the social betterment of the workers, but the equal disenfranchisement of everyone and the eradication of the previous leadership element of the people. Bolshevism is not, as it always pretends, the enemy of capitalism but rather the natural son of it. He translates the social misery of capitalism into general mass enslavement. As Europe frees itself from the shackles of the capitalist world economy following the model and example of Germany, the first and most important prerequisite for solving the social question is at the same time met. The only important thing is that capitalism as an attitude and system is also internally overcome within the European living space and larger area, and that socialist thinking and action take its place. Through honest and true socialism, similar to what Germany has implemented, [...] Only a socialist Europe is internally immune to Jewish world Bolshevism.

Source: BArch NS 31/440 "Wie erlangt Europa seine wirtschaftliche Freiheit und Unabhängigkeit?" and "Wie begegnet Europa der Gefahr der inneren Bolschewisierung?" EUROPA IN AUFBAU UND ABWEHR, SS-Hauptamt 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐂𝐚𝐬𝐞 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐃𝐢𝐠𝐧𝐢𝐭𝐲 𝐨𝐟 𝐇𝐨𝐧𝐨𝐫𝐢𝐧𝐠 𝐭𝐡𝐞 𝐃𝐞𝐚𝐝

On a lonely heath, between dark juniper and yellow broom, far from all noise and traffic, lie those enormous, moss-covered stone blocks, the burial monuments of a bygone era. Locally, they were called megalithic tombs, and this term conjured up the image of a vast age. A decidedly vague, indefinite idea, which took it for granted that people once lived for whom piling up these masses of stone posed no difficulty, and whose towering stature necessitated these gigantic graves. A quiet solemnity emanates from these sites; they are so very different from the burial customs of our modern cemeteries. They have outlasted the settlements of their builders, and many of today’s more recent burial sites have already vanished into obscurity, while these ancient megalithic tombs will continue to endure for generations yet to come. A sense dawns on later descendants gazing at these millennia-old tomb colossi, that honoring the dead was once a deeper experience, a far greater part of the general worldview, and a far greater expression of customs and the rhythm of annual festivals. Care, concern beyond death, and the desire and action to honor the dead according to human standards, to dedicate to them a preeminent place among the living—all this is what the burial culture of our ancient past strives for. Thus, in the graves of the Neolithic period, we often find grave goods of jewelry and weapons in lavish abundance, and the stone blocks of these proud burial shrines are fitted together with admirable precision, demonstrating a practiced builder's sense and great skill. Examples include the Denghoog on the island of Sylt, where twelve blocks enclose a chamber approximately six meters long. Among the most beautiful groups of megalithic tombs are the "Seven Stone Houses" near Fallingbostel in the Lüneburg Heath, where Dr. Jakob-Friesen recently undertook restoration work to reveal the original character of this ancient burial culture. Considering that the capstone of one of these tombs has the imposing dimensions of 4.9 meters in length and 4.6 meters in width, and that the Stone Age lacked both modern technology and developed roads for transporting such masses, one can appreciate how essential the veneration of the dead was to the people of that time. Professor Hahne writes the following in his book, Honoring the Dead in the Old North: "For the Nordic people, honoring the dead has been an essential part of their own honor since ancient times! The universal human fear and aversion to the dead has long been governed by the awareness that a fellow human being does not become something evil or bad when they die. Indeed, on the contrary, they seem to be elevated, lifted up to better, or at least freer, more active states of existence." Therefore, in both ancient and more recent times, descendants gathered at the Denghoog for the Thing. During the Bronze Age, the strikingly massive burial mounds were emphasized for their significance as memorials and sites of sacred rites. [...] The numerous finds of entire urn cemeteries prove that the sheer number of people did not always allow for a uniformly monumental design of their final resting places. However, it is precisely the simplicity of these graves that may have particularly inspired the imagination of their descendants, allowing them to envision their ancestors in forms of existence that deeply moved the Germanic soul. In higher realms, the dead were therefore not conceived of in the sense of the Christian heaven, which has no connection to the earth, but rather as firmly rooted to the ground, on or in a mountain of their homeland, looking far and wide and protecting the lands of their descendants.

Source: "Verfall und Würde der Totenehrung" Wille und Macht. Jahrgang 6, Heft 22, November. Franz Eher Nachf Verlag Berlin 1938 p.15 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐮𝐧𝐬𝐩𝐨𝐤𝐞𝐧 𝐩𝐬𝐲𝐜𝐡𝐨𝐥𝐨𝐠𝐲 𝐛𝐞𝐡𝐢𝐧𝐝 𝐭𝐡𝐞 𝐉𝐞𝐰𝐢𝐬𝐡 𝐐𝐮𝐞𝐬𝐭𝐢𝐨𝐧

Today we are inundated with many works on the Jewish question, but apart from the purely amateurish ones even the more serious of them hardly have anything more than a statistical character. However, the spiritual and especially the religious and ideological side of the problem is almost completely ignored. As necessary as it is to carefully observe the goings-on of world Jewry, the ideological side of the problem must by no means be ignored. It is important to remove Judaism from Germany not only physically but also psychologically. Although the church could not forget that the Jews had killed Jesus and had not accepted his teachings, there was and is no fundamental hostility. The Jews’ behavior was excused as “obstinacy.” The church that emerged on the basis of Judaism adopted the holy writings of the Jews as the so-called Old Testament and thus, by and large, the religious and spiritual ideas of Judaism. Because the Old Testament is (along with the Talmud) a work in which (apart from other influences) the Jewish racial soul is largely reflected. Church dogmatics and preaching throughout the centuries have their models and examples, among others. repeatedly taken from the Old Testament, yes, the fiction of the “chosen people” of the Jews is also maintained for the Nordic-Germanic people, and so the racist dangerousness of the Jews is trivialized in the eyes of not only the German people and the racial question is obscured. Not least through the church, the ground was prepared on which the Jews' emancipation could then be built and (also through the Jewish mission) the path of racist degeneration and the power of Judaism could be followed. The evidence of the influence of the Jewish spirit, which was transmitted through the church, is definitely part of the Jewish question. Furthermore, it is not correct to claim that the Jews became what they are today as a result of the dispersion that began with the destruction of the Temple in the year 70 (and later with the suppression of the Bar Kochba rebellion), which the denominational side even sees as God's punishment for rejecting Christ. This is contrasted with the unanimous testimony of the entire ancient world, which proves that long before the year 70 the Jews possessed the same characteristics as the Jews of our day. In addition, there was a large Jewish diaspora even before Jesus.

Source: "Zur Judenfrage" Nationalsozialistische Monatshefte Heft 101, Jahrgang 9, July. Franz Eher Nachf Verlag München 1938 p.57 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐖𝐡𝐚𝐭 𝐀𝐫𝐞 𝐖𝐞 𝐅𝐢𝐠𝐡𝐭𝐢𝐧𝐠 𝐅𝐨𝐫?

Only the National Socialist worldview secures for us a life in accordance with our nature. Only it guarantees the freedom and the greatness of our people. Therefore, especially in times of the hardest struggle, it is continually necessary to make clear to oneself the most important essential features of this our worldview and to draw strength from it for the further struggle. We National Socialists believe in a divine world order as a meaningful order into which we must fit ourselves, which we must uphold through struggle and creation. From this belief also arose what we perceive as the defining characteristic of Nordic humanity, which found expression both in the Midgard concept of the Germans and, for example, in the cosmos concept of the Greeks. We believe that the races and peoples are also members of this divine order of creation and that they have their specific tasks within this order. The clearer a people can recognize its task, the purer and richer it unfolds the abilities inherent in it, the greater will be its contribution to ensuring the meaningful order of the whole. We believe that man, as a self-conscious spiritual being, has been given by the Creator of the Worlds the task of creating forms of life and tasks of life, that is, a civilization that signifies something higher than the mere satisfaction of the lowest life needs. We therefore believe in the task of the elevation of humanity. Our struggle ultimately serves this task and it must be relentless against everything that stands in opposition to this task, for the meaningful fulfillment of precisely this task depends on the fact that the most highly developed, most creative, and most capable race retains decisive influence over the life orders of the peoples of the earth. Let us not forget that with the threat to our people and to Germanism in general, the primordial homeland of the race is threatened, which has hitherto proven itself to be the chosen one: the primordial homeland and the still most strongly flowing source of the Nordic race. The belief in the divine world order and the elevation of humanity is an expression of our worldview, but not yet this worldview itself. Our belief is the most powerful drive for all our actions and conduct. But a truly clear ideological stance and thus ultimately also a strengthening of belief can only be achieved if belief does not come into contradiction with knowledge, with scientific conviction. As Germanic people, we must have the certainty that our belief, when tested in action, proves itself to be viable and stands in harmony with the organic laws of existence.

Source: Wofür Kämpfen Wir? Personal-Amt des Heeres. Elsnerdruck Verlag Berlin. 1944 p.67 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐑𝐚𝐜𝐞 𝐚𝐧𝐝 𝐒𝐩𝐞𝐜𝐢𝐞𝐬 𝐅𝐨𝐫𝐦𝐚𝐭𝐢𝐨𝐧 𝐓𝐡𝐫𝐨𝐮𝐠𝐡 𝐇𝐞𝐫𝐞𝐝𝐢𝐭𝐲, 𝐒𝐞𝐥𝐞𝐜𝐭𝐢𝐨𝐧, 𝐚𝐧𝐝 𝐁𝐫𝐞𝐞𝐝𝐢𝐧𝐠

The diversity of living beings that surrounds us in nature appears full of riddles. The abundance of animals and plants in the forests, waters, fields, and meadows, with their countless hereditarily diverse forms, breeds, species, genera, and families, is bewildering. It is all too easy for man, upon seeing this vibrant diversity, to dream of a "community of life" that embraces the creatures of free nature in divine harmony, while only in humankind does the brutal struggle for existence prevail. However, just as in the coexistence of nations the more productive, more prolific, more industrious, and better-governed people ultimately triumphs, so too in the development of the living beings surrounding us is everything geared towards the highest possible success in mastering the struggle for existence. Selection is a fundamental law of nature. Humankind owes its development to the perpetual selection of intellectually gifted and dexterously skilled primitive humans, and their selective breeding, a process that has been increasing since the Tertiary period. Thus, even those primitive human beings of our own early period, who overcame their animal fear of fire more than 500,000 years ago, formed a remarkable selection among their remaining, still animalistic, conspecifics. The moment when such an early human, due to an innate, somewhat higher intelligence, carried a burning stump—perhaps from a steppe fire or lightning strike—to their dwelling and used the fire there to roast food or for warmth, represented one of the most decisive advances in the genetic development of humankind. With it, inexhaustible resources opened up to a certain genetically superior group of early humans, paving the way for their later domination of the earth, while other, genetically less fortunate human tribes, who were not granted these genetic traits, still cling to that fireless precursor even today (like the indigenous people of the Sunda Islands). The selection that occurs in the wild and gives rise to the diversity of races and species can only take place if a genetically diverse starting material is present. Selection and breeding are therefore dependent on a continuous supply of genetic mutations. The interactions between the newly emerging genetic mutations on the one hand and the environment that selects and breeds them on the other are of particular interest for species and race formation. Natural science, especially genetics research and biology of the last decade, has provided us with highly important new results on this question, which have extraordinarily enriched our understanding of the origin of races and species in general, and of the differences between living beings. [...] Compared to the vast periods of our Earth's history, the time when a primitive urchin first broke away from the realm of other animals and surpassed them through certain characteristics and functions not typical of animals, vanishes as a small episode in the overall development of life. We must not be deceived by the alleged 5700 years of world history as reported in the Jewish Bible, but must trust in natural science, which has broadened our view to 2,000,000,000 years of Earth's historical past, which can be traced back through countless facts and evidence.

Source: "Rassen- und Artbildung durch Erbänderung, Auslese und Züchtung" Nationalsozialistische Monatshefte Heft 137, Jahrgang 12, August. Franz Eher Nachf Verlag München 1941 p.27 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐎𝐧 𝐭𝐡𝐞 𝐒𝐒 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐋𝐞𝐛𝐞𝐧𝐬𝐛𝐨𝐫𝐧 Ｐａｒｔ （３／３） An essay on the Lebensborn written for the Race and settlements office on 1937 expands on the overall concept of it.

The current population policy situation in Germany demands that all those responsible and appointed for this purpose sustainably promote the racially and hereditarily valuable offspring. Because: the German future stands and falls with the German child. Naturally, the solution to this question begins with marriage counseling, especially through information about the right choice of spouse. It is a God-given law that the value of every person rests in themselves, in the talents inherited from their parents and ancestors. You can't make a child a valuable person just through education; This is why the National Socialist state has the need for selection and the obligation not to pay any special attention to offspring that are racially and genetically valuable. The “Lebensborn” association has particularly stood out through practical work in this area. As a founding member of the Reichsführer-SS, his consciously combative and selective attitude towards contemporary population policy issues is a given. [...] The fact that the Schutzstaffel specifically focused on the racially and genetically valuable large family is already evident from the concept of the kinship community, but the National Socialist state also cared for children born out of wedlock and illegitimate children, provided they were racially and genetically valuable. [...] Thus, the "Lebensborn" movement, for its part, fights for the preservation of the national community by maintaining and promoting every offspring of pure blood, for the recognition of every valuable illegitimate mother, for the promotion of early marriage, and for the protection of valuable large families. Its struggle is directed against undermined liberal-bourgeois and church-dogmatic views, against the fundamental denigration of the illegitimate mother and her child, and for the integration of the valuable illegitimate child into the national community, to which everyone of pure blood belongs with equal rights and obligations.

Source: BArch NS 2/276 Aufsatz über den ‘Lebensborn p.152 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐎𝐧 𝐭𝐡𝐞 𝐒𝐒 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐋𝐞𝐛𝐞𝐧𝐬𝐛𝐨𝐫𝐧 Ｐａｒｔ （２／３） What was it's uses and purpose after this, you may ask? Himmler issued a circular to all SS-Leaders answering this:

As early as my letter of December 13, 1934, I pointed out to all SS officers that we have all fought in vain if we do not add the victory of births of good blood to our political victory. The question of many children is not a private matter for the individual, but a duty to one's ancestors and to our people. The SS took the first step long ago with the engagement and marriage order of December 1931. However, the establishment of good marriages is pointless if they do not produce numerous offspring. I expect the SS, and especially the SS leadership corps, to lead by example in this regard as well. Four children are required as the minimum number for a good and healthy marriage. If unfortunate circumstances prevent a marriage from producing its own children, every SS officer should adopt racially and genetically valuable children and raise them in the spirit of National Socialism, providing them with an education appropriate to their abilities. For the selection and allocation of suitable children, the SS leadership has access to the "Lebensborn" association, which is under my personal direction, integrated into the SS Main Office for Refugees and Security (R.u.S.), and whose tasks are: 1) To support racially and genetically valuable, large families. 2) To place and care for racially and genetically valuable expectant mothers who, after careful examination of their own family and the father's family by the SS Main Office for Refugees and Security, are expected to give birth to children of equal value. 3) To care for these children. 4) To care for the mothers of the children. It is a matter of honor for all full-time SS officers to become members of the "Lebensborn" association. Applications for membership should be submitted by September 23, 1936. The contribution amount for full-time SS officers from the rank of Hauptsturmführer (captain) upwards is specified in the attached contribution tables. [...] I expect non-full-time SS officers, as well as all SS men, to join the "Lebensborn" association as members, if they are in any way able, with a contribution commensurate with their income, and thus support this work in a spirit of camaraderie, thereby practically realizing the idea of ​​the SS community in this area. Unit commanders are to inform both the SS officers and SS men under their command of this order in an appropriate manner. Unit commanders are to personally recruit members for the "Lebensborn" association.

Source: BArch NS 2/276 Reichsführer SS 'An alle SS-Führer' Nürnberg, den 13.September 1936 p.12-14 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐎𝐧 𝐭𝐡𝐞 𝐒𝐒 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐋𝐞𝐛𝐞𝐧𝐬𝐛𝐨𝐫𝐧 Ｐａｒｔ （１／３） The Lebensborn was a project which later become integrated into the SS to promote birthrate of real genetic quality and adoption of good quality children. Himmler wrote in 1936 on this integration:

As part of measures to promote the procreation of numerous genetically healthy offspring from the ranks of SS families, a cooperation agreement has been established between the SS and the "Lebensborn" association. This association's purpose is: 1.) to support families with large families deemed genetically valuable, 2.) to house and care for expectant mothers who, after careful examination of their own family and the family of the father by the SS Race and Settlement Main Office, are deemed likely to give birth to genetically valuable children, 3.) to care for these children, 4.) to care for the mothers of the children. The association has established its first facility in Steinhöring near Munich, a home for expectant mothers that also serves as a maternity hospital. Based on the agreements reached, the association has made this facility primarily available to the SS. Details regarding costs, length of stay, and admission requirements can be found in the information leaflet, which can be obtained from the SS Race and Settlement Main Office. All SS members, especially those whose wives or fiancées may later require a stay at a maternity or nursing home, are requested to be informed of this so that they can apply for admission in a timely manner, taking the information leaflet into account.

[1] The Lebensborn's ideological education came specifically from the SS:

The Reichsführer-SS decided today that, contrary to his previous order, the ideological indoctrination at Lebensborn should not be conducted by the SS Race and Settlement Main Office, but by the SS Main Office. According to the Reichsführer-SS, the SS Main Office must be responsible for all training. I have informed both Lebensborn and SS-Gruppenführer Berger of this decision.

[2] Source: [1] BArch NS 2/276 Zusammenarbeit zwischen Schutzstaffel und Verein "Lebensborn" e.V. p.8 [2] BArch NS 2/1089 An den Chef des Rasse- und Siedlungshauptamtes-SS SS-Gruppenführer Hofmann p.10 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐃𝐢𝐝 𝐡𝐚𝐯𝐢𝐧𝐠 𝐦𝐮𝐥𝐭𝐢𝐩𝐥𝐞 𝐒𝐒 𝐝𝐢𝐯𝐢𝐬𝐢𝐨𝐧𝐬 𝐝𝐞𝐛𝐮𝐧𝐤 𝐭𝐡𝐞 𝐢𝐝𝐞𝐚 𝐨𝐟 𝐭𝐡𝐞 𝐍𝐒𝐃𝐀𝐏'𝐬 𝐛𝐞𝐥𝐢𝐞𝐟 𝐢𝐧 𝐫𝐚𝐜𝐢𝐚𝐥 𝐩𝐮𝐫𝐢𝐭𝐲? Many opponents of National Socialism love to point out this fact to discredit the orders on racial purity and maintenance of Germanic blood to the attribution of the NSDAP not being seriously racially conscious. However, using this talking point would be to ignore the SS directives to maintain ideological purity in the Germanic units above all the other foreign units. Major general of the SS Lothar Debes writes in a directive to the native German SS unit "Frundsberg" that it was a tactical matter to not make those who did not conform to the (relaxed) racial selection of the SS feel inferior for the sake of the war:

Given that the SS, according to the will of the Reichsführer-SS, represents a select group of Nordic-minded men and has always been a champion of racial thinking, this topic is of particular importance. [...] The company commander is free to determine the allocation of the material. It is a matter of tact to avoid inducing feelings of inferiority in men whose appearance, due to the wartime relaxation of selection criteria, does not necessarily conform to the SS's Nordic ideal. Ultimately, what matters to us is always character and performance, not appearance.

[1] Additionally, another SS directive on ideological training repeats the same thing and adds that the racial question be taught with great sensitivity to foreign people as opposed to Germans who fit the ideal:

The third main topic, addressing the problems of race and nation, is to be handled in such a way as to prevent feelings of inferiority from being instilled in men who do not conform to our racial ideal. Furthermore, it must be taken into account that we currently have men in our ranks who, due to their ethnicity or upbringing in a different ethnic group, are still unfamiliar with the National Socialist perspective on the racial question. These men must be introduced to the National Socialist position on the racial problem and the resulting value judgments with great sensitivity and skill.

[2] The SS still believed and maintained racial purity of the Nordic-Germanic element in the Germanic Schutzstaffel. The foreign volunteers were not actual "SS-men" but men serving under the direction of the SS. Source: [1] BArch RS 3-10/1 SS-Division, Schulungsthema 'SS-Mann und Blutsfrage,' 22.06.1943 p.92 [2] BArch RS 5/897 SS-Nachr.Ausb.u.Ers.Rgt., Weltanschauliche Schulung, Nürnberg, 06.08.1943 p.14 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐁𝐢𝐨𝐥𝐨𝐠𝐲 𝐚𝐧𝐝 𝐖𝐨𝐫𝐥𝐝𝐯𝐢𝐞𝐰

In earlier times, when one wished to study a people, one focused on its achievements in architecture and literature. One also examined its historical development and, based on comparative linguistics, classified the people into one or another group of nations. In determining its aspired to and achieved accomplishments, it was believed that a standard had been found that would simultaneously unlock an understanding of the people's history. What was completely overlooked, however, was the fact that a people is a living entity and can therefore only be fully understood in its cultural achievements and historical development if, in addition to its accomplishments in history, art, and literature, one also knows its biological state and its potential changes over time. By the biological state of a people, we mean its racial composition and the intrinsic capacity of its members to ensure the survival of the people through sufficient reproduction, to prevent the proliferation of inferior individuals, and to prevent the infiltration of foreign racial elements. Therefore, we are no longer as satisfied today as we used to be when a momentous historical event – ​​a war or a costly battle – is cited as the cause of a people's downfall. For today, the understanding has prevailed that a war only destroys a people if it was preceded by serious changes in its biological state, changes which were in reality the cause of its demise. The German people have endured periods which, according to the views of earlier historians, should inevitably have led to its end. According to this view, the German people should even have perished several times already. During the Thirty Years' War, its population, according to conservative estimates, shrank from approximately 18 million to roughly 6 million, and the defeat of 1806/07 represented another terrible blow, from which the German people recovered, just as they had after the Peace of Westphalia in 1648. In the present day, under the influence of the annihilation theory of war, our opponents firmly believed that Germany would never recover from the Treaty of Versailles and its consequences. However, the fact that it did indeed recover in a way never thought possible does not, on the other hand, prove that the biological state of our people is healthy and sound. Therefore, in order to solve the question of what causes the downfall of a people, we must examine the possible changes in its biological state in order to take appropriate countermeasures within our own people. Biology is able to demonstrate that these changes are brought about solely by ignoring or deliberately circumventing the laws of Nature, often even proudly hailed as an "achievement." These changes are therefore not inevitable like those that lead to aging and death in individuals, but can—if it is not too late—be reversed. We owe the Führer an immense debt of gratitude for opening the eyes of the German people at the last moment to the abyss into which they were threatening to plunge. For, in our current view, the changes in our national body are already so severe that even today, after six years of National Socialist countermeasures, the very existence of our people is still in question. What has hitherto been the supreme law for every reasonable politician—to do everything for the preservation of the people and their living space—must now be demanded of the simplest member of the nation in their entire way of life, as has been made clear in the "Schulungsbrief" of recent months. But the goal of preserving our people will only be achieved if this goal is not only stated, but becomes the fundamental ideological principle of everyone.

Source: "Biologie und Weltanschauung" Der Schulungsbrief. Jahrgang VI, Folge 4, April. Franz Eher Nachf Verlag Berlin 1939 p.13 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐁𝐚𝐭𝐭𝐥𝐞 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐑𝐡𝐢𝐧𝐞

Major works of Rhenish history typically begin their accounts of the Rhineland's history with the period of Roman rule, during which our homeland supposedly first shone in the bright light of history, linked to the deeds of Julius Caesar. This reveals a fatal error in the prevailing historical view, which takes Roman culture, and indeed everything Roman, as the benchmark for German history. Neo-humanism, which, in its one-sided inclination towards the "classical ideal of education" and its denigration of its own people, has produced the worst manifestations of national indignity, can be accused of having, through its biased view of Mediterranean cultures and their unconditional glorification, thus far obstructed the understanding of the distinctive ethnic character of our early Germanic history. In contrast, National Socialist prehistoric research categorically rejects Roman culture as a benchmark for evaluating our early German history and demands, particularly in the western part of our country, the presentation of Germanic history from our own uniquely German perspective. For nearly a century, the cultural debris of Roman border towns has been amassed in the major Rhenish museums and collections; vast resources have been expended on the study of provincial Roman culture, while the exploration of the early history of our own people has been decidedly neglected. It is therefore entirely irrelevant when "Roman-Germanic" researchers, who have been leading figures in archaeological research in the Rhineland in recent decades, now point out that, even before the National Socialist takeover, they occasionally turned their attention to the study of prehistoric cultural sites alongside provincial Roman culture and also addressed non-Roman topics in their publications. We could only understand these objections if Germanic studies had been given top priority. The Rhenish prehistorian Schumacher, in his 1923 publication of Volume II of his Settlement and Cultural History of the Rhineland, describes the actual situation in the past with the following words: “The Germanic settlement patterns along the Upper Germanic-Raetian Limes have so far received little attention in their entirety. The commissioners of the Imperial Limes project, who meticulously examined the course and nature of the ‘post’ or excavated forts, watchtowers, and occasionally even buildings of the civilian population, had little opportunity to conduct inquiries or even excavations beyond the border wall in ‘foreign territory.’” Only the formation of the will of the new Germany, which consciously acknowledges its own Germanic heritage, has brought about a just reconciliation. As a welcome consequence, we are witnessing the reorganization of the major Rhenish museums, where the cultural heritage of our own prehistory is being given its rightful place. Furthermore, the voices of those who are paving the way for the realization that the Roman culture, so previously overestimated, does not possess the significance for the history of our people that has been attributed to it until now. We will therefore consciously consider the prehistory of the Westmark from the perspective of the Germanic peoples and definitively break with the old views.

Source: "DER KAMPF UM DEN RHEIN" Der Schulungsbrief Jahrgang II, Folge 5, May. Franz Eher Nachf Verlag Berlin 1935 p.25 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐂𝐨𝐮𝐫𝐭 𝐨𝐟 𝐇𝐨𝐧𝐨𝐫 𝐫𝐮𝐥𝐞𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐒𝐒 Ｐａｒｔ （２／２）

4.) If a personal interview immediately after the insult is not possible, or if the personal interview does not promptly lead to a fully satisfactory result, the insulted SS man shall send his representative within the timeframe specified in paragraph 2. This representative should—if the insulter is also an SS man, a member of the NSDAP, or a member of the Wehrmacht—preferably hold the same rank as the insulter. The representative of the insulted SS man must, within the timeframe specified in paragraph 2, proceed as quickly as possible—generally in service dress—to the insulter and explain briefly and objectively on whose behalf he is acting and what constitutes the insult. He shall then request the insulter to explain the incident or to offer the apology requested by the insulted party. If the insulter's explanation is satisfactory, the matter shall be considered closed. If the response is negative or unsatisfactory, the cartel member must inform the offender, on behalf of his superior, that the offender demands satisfaction by force of arms (see Item 28 of the Sch.E.O.) and that he demands a duel, subject to the approval of the Reichsführer-SS. He must then request that the offender appoint his representative for any further negotiations and immediately proceed to the offended party to inform him. In his capacity as representative and when receiving representatives, the SS-man must strictly observe the principles of tact and courtesy, as well as, where appropriate, comradeship, and must not allow himself to be provoked into any rashness by any challenging behavior from the opponent. In all cases where ambiguity prevails, the primary duty of the representative is not to hinder or prevent clarification according to outdated rules of honor through closed, formal conduct, but rather to do everything possible to eliminate any alleged insults that do not actually exist, and to dispel any misunderstandings, while adhering to the strictest conception of honor. Written inquiries by a representative are permissible only in exceptional cases; in these cases, they must always be made by registered mail. 5.) The questioning itself never constitutes an insult to the person being questioned. The person being questioned is obligated in every case to provide strictly truthful information. Any knowingly false statement is to be considered dishonorable conduct. 6.) An SS man who is held accountable for an insult he has actually or allegedly committed must conduct himself in every respect with the same correctness and chivalry that he, as the insulter, would expect from his opponent. Even if he himself is accused of an insult and held accountable for it, the SS man must report to his superior office just as immediately as required under point 2 in the case where the SS man is the one being insulted. 7.) An SS man who is questioned or held accountable for an insult he actually or allegedly committed may not refuse to be questioned or to accept any demands made by the other party, even if the person he insulted fails to comply with the deadline specified in point 2. The Court of Honor alone decides whether the right to compensation is forfeited due to a belatedly initiated questioning. However, an SS man may only accept a demand subject to the approval of the Reichsführer-SS. 8.) Regarding the further course of proceedings after questioning or submission of a demand, the regulations concerning the SS's honor proceedings (see there) apply.

Source: RG 242, T175, Roll 248 "Ehrengerichtsordnung der SS" p.145-148 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐂𝐨𝐮𝐫𝐭 𝐨𝐟 𝐇𝐨𝐧𝐨𝐫 𝐫𝐮𝐥𝐞𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐒𝐒 Ｐａｒｔ （１／２） In the SS, Himmler had implemented a system of Honor rules to properly handle infighting and breaches of loyalty. Here are the rules:

1.) The SS man is responsible for his own honor. Whether and to what extent his honor has been violated is therefore something he initially feels and decides for himself. 2.) If an SS man believes he has been insulted, i.e., his honor has been violated, he must take steps within 3 to 24 hours that demonstrate his efforts to seek clarification and/or redress. The day on which the insult occurred or became known to the person affected, as well as Sundays and public holidays, are not included in this calculation. Within the same timeframe, the insulted man must report the incident and the steps he has taken to protect his honor to his superior officer. 3.) Clarification and, if necessary, efforts to obtain the required redress are initially carried out by questioning the person who committed the insult. A personal questioning of the person who committed the insult is only permitted immediately after the insult has occurred. In such cases, the confrontation with the offender should generally not take place in front of third parties. Instead, the offended party should, if possible, ask the offender to leave the room where they can question them privately. There, they should briefly and accurately explain what they feel offended by and request and receive the offender's explanation. If this questioning does not promptly provide a fully satisfactory explanation, thereby resolving the matter, the offended party should inform their opponent that they will have their representative return to the matter and provide further information. They should then immediately part ways with the opponent formally and correctly, but without any particular displays of politeness. Any retaliatory insult from the offended party is unacceptable and should be avoided. If this questioning does not promptly provide a fully satisfactory explanation, thereby resolving the matter, the offended party should inform their opponent that they will have their representative contact them to discuss the matter further.

Source: RG 242, T175, Roll 248 "Ehrengerichtsordnung der SS" p.145-148 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐂𝐨𝐧𝐧𝐞𝐜𝐭𝐞𝐝 𝐭𝐨 𝐍𝐚𝐭𝐮𝐫𝐞: 𝐒𝐥𝐨𝐠𝐚𝐧 𝐨𝐫 𝐂𝐨𝐧𝐯𝐢𝐜𝐭𝐢𝐨𝐧?

Unlike a time that could only manage to impose its ideological "lessons" on a misunderstood Natural world, thereby gradually devaluing the local landscape, today people venture out with open hearts and searching eyes. They no longer sullenly and angrily avoid a singing youth group; comrades laden with heavy packs no longer have to march through cowardly, unsportsmanlike, and spiteful jeers, unsure whether the last inn will align with their political beliefs. In the evening, they all enter a cheerful, comradely community where everyone is understood and accepted for who they are, provided they are an honest man: the Hitler Youth who secretly calculates his mileage, the local historian who has made a good, conscientious discovery, the worker for whom the German homeland had previously been closed off, and the family man who can finally afford to go out into Nature with his wife and children. In contrast to past eras of romanticized, kitschy, or materialistic appreciation of Nature, the eye of our fellow citizens has now become so healthy that it is able to recognize what is genuine and unspoiled, and to distinguish it from the tasteless and ridiculous. Above all, German youth has acquired this appreciation for the "traditional" and authentic, so that they perhaps most readily arrive at a frank rejection of certain manifestations of a connection to Nature. [...] We know that our National Socialist worldview upholds the unconditional validity of the Natural laws, once recognized, above all else. This fundamental insight, more than any other, is destined to provide the German people with a unified, species-appropriate feeling for Nature, which in turn leads to an equally convincing connection with Nature. But we also know that this development, taking place on all fronts, is disrupted by forces that fail to join the common march, but instead repeatedly attempt to break away. Such endeavors are usually undertaken at a moment when scientific and political pronouncements particularly clearly proclaim our understanding of the Natural order of things in this world. "Blood and soil," a term bandied about by many charlatans, is for us our ideological credo: only the power of blood—of race—and through it, that of the soil, determines human destiny. Only in their mutual interplay does humanity unfold according to its nature and find the place ordained for it by Providence through the generations. To recognize this wondrous plan and to bring it to completion through free will is the greatest service to life and the universe. [...] In this striving for unity with Nature and its processes, the distinctive character of Nordic-Germanic observation of Nature stands out above all others. It transcends the bourgeois or denominational conception of homeland that restricts one's broader perspective; it leaves romantic sentimentality and kitschy outpourings to short-sighted minds that simply cannot see beyond the parochial politics of their own town. Through the racially determined, direct observation of Nature, one can experience the life cycle of the German landscape, its organic connection with German identity and its cultural expressions; this cannot be experienced in any other way. In this indestructible connection to Nature, profound insights, folk wisdom, and ideals accumulate, which, in their coherence, shape the character of the homeland into a powerful political force, and from this deeply ingrained homeland, the path leads to the party of like-minded comrades to the National Socialist movement.

Source: "Naturverbundenheit Schlagwort oder Bekenntnis?" Der Schulungsbrief. Jahrgang V, Folge 7, July. Franz Eher Nachf Verlag Berlin 1938 p.11 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐒𝐩𝐞𝐞𝐜𝐡 𝐚𝐭 𝐚𝐧 𝐒𝐒 𝐦𝐚𝐫𝐫𝐢𝐚𝐠𝐞 𝐜𝐞𝐫𝐞𝐦𝐨𝐧𝐲 𝐢𝐧 𝟏𝟗𝟑𝟔

The deepest and most fruitful form of community is the kinship community, and within it, the union of marriage. We bear a great responsibility toward our ancestors and our descendants at the moment we enter into this bond. Therefore, the place of honor due to them has been restored to marriage, to the family, and to the German woman and mother within our people. We, the SS, have made the realization of this kinship community a special goal inscribed upon our banners. Even before the seizure of power, the SS decreed that every wife of an SS man must be of pure German blood and must be hereditarily healthy. This requirement applies equally to the SS member himself, thereby guaranteeing that at least within our ranks and in the generations to come a people will grow up that becomes ever stronger, healthier, and freer. We hold true to Nietzsche’s words: "Only that which is fruitful is true!" In doing so, however, we stand in deliberate opposition to a worldview of world-destruction that rejects health and higher development on earth as contemptible. The roots of our worldview lie in Nature, and from the life of Nature, we draw the strength for the struggle for existence. Deep in his essence, the farmer a man rooted in the soil has always aligned himself with the laws of Nature. The farmer lives not for himself, but for his land and his kin. For centuries, German farmers waged a quiet struggle against alien doctrines. They gave expression to this through signs and symbols on their homes and tools passed down from generation to generation, from an ancient era of blood purity to the present day. These symbols signify reverence for the sun and its cycle, and thus for the cycle of the year. Our ancestors felt secure within this Natural order; they saw in it a guarantee of eternity, for from the death of the year, the new year was inevitably born anew. We believe that the laws of Nature apply to us humans as well, and that transgressing them especially the laws of heredity constitutes the ultimate mortal sin, one that will exact relentless retribution upon our descendants. We believe that no people are more devout than those who submit with reverence to these Natural laws established at the dawn of the earth and whose actions are guided by a sense of responsibility toward their descendants. We believe that in this way, and only in this way, do we overcome death and secure eternal life for our people not as individuals through the renunciation of the world in an eternally static afterlife.

Source: BArch NS 2/131 "Ansprache bei der Eheweihe" Schriftwechsel mit dem SS-Oberabschnitt Nordwest p.154-155 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐉𝐞𝐰𝐬 𝐚𝐫𝐞 𝐚 𝐑𝐚𝐜𝐞 𝐧𝐨𝐭 𝐞𝐱𝐜𝐥𝐮𝐬𝐢𝐯𝐞𝐥𝐲 𝐚 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧 Training material from the SS-Hauptamtes on the origins and doctrine of the jews. We must take note that we must see jews primarily as a race and not just a religion. Their religion is none other than the doctrine of their biological preservation.

a) Origin and history of the Jews The Jews are a people of Asian origin who, over the centuries, have spread across the globe and established themselves among almost every other people. The Jews always act as a parasitic people in the countries that host them; apart from Palestine (which still has an Arab majority!), they do not possess their own state. The Jews were already traders and usurers in antiquity. They have not changed their characteristics in more than two millennia, but on the contrary, have cultivated them in ever more extreme forms. From the cauldron of Levantine racial chaos emerged a cunning and devious, shrewd and brazen, lazy and unwarlike, intrusive and pleasure-seeking, cruel and treacherous type—namely, the international Jew. Ever since he began to swindle and subvert other nations, there has been a Jewish question. The fight against Judaism is not an invention of National Socialism, but rather a defensive measure employed since ancient times by every healthy people who recognized the Jewish threat within. The Jews have skillfully portrayed themselves as perpetually innocent victims of persecution, yet they conveniently conceal the fact that the outbreak of popular anger or state measures against them were merely a consequence of their exploitative and deceitful activities. In the Middle Ages, Jews had no civil rights, were forced to live in segregated Jewish quarters (ghettos), and had to wear distinctive clothing. They were expelled from many European countries, even from England (!), and only gradually managed to reintegrate after centuries. b) The Jewish religion The mistake was often made of only fighting a Jew as long as he was Jewish according to religion. If he was baptized, he was considered a fully-fledged Christian and an honest person. The modern racial laws in Germany and in the allied countries target racial Jews, regardless of their religious affiliation. While religious affiliation does not define the essence of a Jew, it is nevertheless very enlightening to examine Jewish doctrine more closely. Jews consider themselves the "chosen people of God" and regard all non-Jews as inferior beings, essentially as animals whom it is not wrong to rob, exploit, defile, murder, or mistreat. A Jew has obligations only to other Jews, and this strong sense of community is one of the reasons for the spread of Jewish power. If a Jew renounces the faith of his fathers, he will probably eat pork and no longer attend synagogue, but his inner attitude towards non-Jews and his racially determined characteristics will not change.

Source: BArch NS 31/61 "Ausbildungsunterlage für weltanschauliche Erziehung Teil II 44/1" Der Reichsführer SS–Chef des SS-Hauptamtes p.29-30 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱