ᛋ 𝐍𝐒-𝐋𝐈𝐓𝐄𝐑𝐀𝐓𝐔𝐑 ᛋ

𝐅𝐨𝐮𝐧𝐝𝐚𝐭𝐢𝐨𝐧𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐭 𝐒𝐭𝐚𝐭𝐞 ＰＡＲＴ （２／２）

A state that is ultimately nothing other than the national community itself can, by its very nature, only be a people's state, that is, a democracy. However, the experiences we Germans have had with the parliamentary form of democracy have shown us that this form of democracy is unsuitable for our people. In our country, this system has led to the almost complete suppression and elimination of the responsible and responsible individual and to the rule of the irresponsible. Good intentions of responsible men remained unfulfilled because the anonymous majority, formed by secret ballot, thwarted the individual's actions for reasons for which the individual was not responsible. On the other hand, questionable measures found their way to their goal through underhanded means, since no individual could be held accountable for them, but rather only the anonymous parliamentary majority, meaning that in reality, no practically effective accountability existed at all. And over all this, like milk melt, spread the endless, tedious bickering of parliamentary orators, talking to death all planning, corroding all decisiveness, until finally the German people, split and torn apart into 47 parties, stood on the brink of the abyss. Then it became clear that the parliamentary principle was by no means a suitable means of expressing the true will of the people. The will and goal of a genuine national community, bound together by blood and soil, custom and language, indeed by a unified national identity, lie deep within the soul, in its unconscious longing, and only the best, the most capable, can discern them in their full purity behind the confused abundance of individual opinions and desires, and only the greatest experts are able to give them form and fulfillment. The Führer principle, through which the Third Reich of Germany received its constitutional character, is rooted in this conviction. An essential feature of this Führer state is the undiminished authority of the Führer in relation to those below him. This has often led to the perception that this Führer state is a dictatorship. Nothing could be further from the truth. Certainly, the characteristic of unlimited authority directed downwards is common to both dictatorships and Führer states, but a second, equally essential characteristic of the Führer state is that of the Führer's supreme personal responsibility to the entire people. The principle that the supreme leader, in whom responsibility for the entire government is embodied, must enjoy the trust of the people is an indispensable component of the foundation of the German Führer and People's State.

Source: NARA, RG 242, T175, Roll 247 "Staatsführung im Dritten Reich Von Dr. Hans Heinrich Lammers Reichsminister und Chef der Reichskanzlei" p.1-5 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐅𝐨𝐮𝐧𝐝𝐚𝐭𝐢𝐨𝐧𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐭 𝐒𝐭𝐚𝐭𝐞 ＰＡＲＴ （１／２） Chief of the Reich Chancellery Hans Lammers wrote extensively on the doctrine of the foundations of the state within National Socialism in 1938. The foundation of the state is based on the race I.e the Volk. This Volk then forms the "Peoples state" thus rejecting the traditional form of what the "state" is. The people come first.

The "German National Socialist Revolution," which began on January 30, 1933, did not merely signify a change of government; it was, in fact, a complete upheaval of worldview, a fundamental transformation of state and political thought. Thus, the new National Socialist concept of the state is not the result of organizational considerations, but rather a part of and an outgrowth of the new worldview, at the center of which lies a completely altered understanding of the content and nature of the concept of "the people." In the absolutist states of the 17th and 18th centuries, the people were merely the object of their princes' rule. The liberal age did indeed make the people the subject of state life. However, as the people increasingly oriented themselves towards the false and unnatural principle of the equality of all that bears a human face, the concept of "the people" ultimately became a mere sum of individuals. The guiding principle of this new social order was the greatest possible freedom from restrictions on the individual sphere, the life circle of the individual. When, with the collapse of the Second German Empire, liberalism assumed its previously limited rule without limits, it took little more than a decade for it to be rendered absurd in our country, with the people reduced to a mere group of vested interests, well on their way to their own demise in a struggle of all against all. Thus, after the seizure of power, the task was to build a new, viable empire, whose intellectual foundations could only be laid through a comprehensive view and a penetration to the very root of things, something ultimately only genius is capable of. [...] For the National Socialist worldview, however, the state is and can be nothing other than the outward form of the collective organism, the people. The people are the given organism; the state is merely the organization adapted to them, its structure, its armament, simultaneously tank and weapon. This means that the concept of the state in the new Germany is something entirely secondary; the people are primary. For National Socialism, the people are the political unit. The people are the starting point and goal of our political life; the people are the content and object of all order.

Source: NARA, RG 242, T175, Roll 247 "Staatsführung im Dritten Reich Von Dr. Hans Heinrich Lammers Reichsminister und Chef der Reichskanzlei" p.1-5 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐭 𝐑𝐚𝐜𝐢𝐚𝐥 𝐓𝐡𝐞𝐨𝐫𝐲 ＰＡＲＴ （３／３） The final consolidation of the racial theory is Adolf Hitler's speech to his Generals at the Wolfsschanze in 1944. Hitler affirmed the different races within Europe found in Germany and gave a philosophical approach to it:

National Socialist doctrine begins with the dissection of the concept of "Volk". What is Volk? Volk is a community of beings with the same language, a diverse and long-standing shared history, and thus also certain shared feelings, but not entirely identical racial affiliations—something that remained completely hidden from countless people within the German people themselves who grappled with this problem even 20 or 30 years ago. We are one Volk, but we are not one race. Our Volk is composed of a whole range of racial nuclei. The decisive racial nucleus that has shaped the German people purely organizationally is the Nordic one. That is to say, the Nordic Germanic racial nucleus, driven by an unconscious master instinct, gradually spread and overlaid other races, subjugating them and thereby also linguistically assimilating them, ultimately allowing them to be more or less absorbed into itself. We see this racial nucleus manifesting itself everywhere among us. We see it in the form of our former dukes, later in the form of German kings, German emperors, German military leaders, German adventurers, German economists. Everywhere we see, to some extent, this racial core, which organizes and dominates for the sake of dominating, of organizing.

[1] Moreover as a final source of recognition, Hans F. K. Günther's 50th birthday was celebrated in the official "Völkischer Beobachter" newspaper with a letter from Alfred Rosenberg to Günther himself:

On your 50th birthday, I extend my warmest congratulations. Your work has been of paramount importance for securing and shaping the National Socialist worldview, and I believe that hundreds of thousands of party members have gained a new perspective on world-historical events through your presentation and reasoning. Your life's work is, for me, a testament to how the ideological and political revolution of our time was born together with a new science. This fact appears to me and to many other National Socialists as further proof of the scope and profound nature of the historical transformation we are all witnessing, a transformation in which we—each in our own way—can participate. The honors bestowed upon you today will be received with joy by all National Socialists. I wish you all the strength for your future work and hope for many more contributions to shaping our understanding of the crucial tasks of our time.

[2] Source: [1] BArch NS 6/777 Ansprache des Führers an die Feldmarschälle und Generale am 27. 1. 1944 in der Wolfsschanze p.45-47 [2] Völkischer Beobachter, 16. Februar 1941, p.5 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐭 𝐑𝐚𝐜𝐢𝐚𝐥 𝐓𝐡𝐞𝐨𝐫𝐲 ＰＡＲＴ （２／３） The SS did a great job in expanding the racial concept in their Race and Settlement Main Office and training booklets. From the manuscripts of Materials on German racial studies from the SS we can see a flowchart made by them describing race across the board emphasizing what we already knew from Hans F. K. Günther. Knowing this information on race, the NSDAP/SS gave it purpose in preserving the Nordic-Germanic element of the nation to preserve the creativity and purity of German history. In the SS flowchart, it underlined that:

The goal of racial hygiene: to create a composition of the German people after a long time: only German and ethnically similar blood.

[1] Additionally, the SS training book "SS-Mann und Blutsfrage" from the SS-Hauptamt taught the importance of this same racial hygiene:

What is race? The vast number of living beings allows us to identify groups that are more or less similar and exhibit consistent physical characteristics. They possess the same essence. We call such groups of living beings "species". [...] Humanity as it exists today constitutes one "species." Humans are fertile among themselves. However, when observing and comparing a white person, a Black person, or a Mongolian, it becomes immediately clear that it is not enough to speak of the species "human" in general, but that a subdivision into human races is necessary for accurate assessment. We can distinguish the individual races by the differences they possess in terms of body and character. Each race has certain properties and characteristics that are unique to it. These racial characteristics are passed on to offspring. Every race has a specific, shared genetic makeup. As long as a race remains pure, this genetic makeup is passed from one generation to the next. Contact with other races leads to interbreeding with invariably detrimental consequences. Therefore, it is necessary that racial awareness be raised among people of the same race and that the dangers of racial mixing be correctly recognized. Race is thus a group of living beings characterized by the shared possession of certain hereditary traits. It always produces only its own kind. Every people has developed into a living unit from specific races. The predominant race determines the national character and acts immutably within it as hereditary material. The predominant Nordic race gives the German people their distinctive character.

Race is based on shared genetic material. This determines particular physical and mental-spiritual capabilities. There are races capable of creating advanced civilizations, and others that will never rise on their own. There are races with a heroic spirit and those without fighting spirit. Cultural achievements are exclusively the creations of superior races. People of the same race are united by their shared bloodline. The rise of humanity depends on, or ceases to depend on, the preservation of the purity and strength of the culture-creating races. Any racial mixing diminishes the value of the more valuable race.

Races are the result of a evolution. This development extends over immense periods of time and, as long as a race exists, is constantly in flux, subject to the laws of Nature. However, we must not expect that progress in this evolution will become visible to us within the short periods of a few generations.

[2] With this type of science in mind, you are now able to see race through a deeper lens than the oversimplified white/black/indian/arab, etc, categorization. Since race is the basis of the National Socialist worldview, we must apply this thinking onto our daily lives in accounting for racial instincts. Source: [1] BArch NS 2/256 Deutsche Rassenkunde Sicherheitsdienst des RFSS Oberabschnitt Süd-West p.33 [2] SS-Mann und Blutsfrage: die biologischen Grundlagen und ihre sinngemässe Anwendung für die Erhaltung und Mehrung des nordischen Blutes p.10-11 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐭 𝐑𝐚𝐜𝐢𝐚𝐥 𝐓𝐡𝐞𝐨𝐫𝐲 ＰＡＲＴ （１／３） To see the root doctrine of what became racial anthropology for National Socialist Germany we must look at the racial scientist Hans F. K. Günther. The infamous chart of races in the Third Reich comes directly from his research. To summarize: Race is a population of humans which have the same physical and mental characteristics. All of it's implications would be another topic. Furthermore, the National Socialists didn't understand the concept of a "white race" in the sense we do in modern day. The "white race" was described as a very broad category of people who come from Europe. Which isn't descriptive of what they understood of race, since in Europe, there was a multitude of races within the European peoples. Hans F. K. Günther categorized the races of Europe into these specific races along with these are their main mental characteristics: (a) Nordic — Leader and creator (b) Mediterranean — Artist and enthusiast (c) Dinaric — Proud fighter and musician (d) Alpine — Worker and organizer (e) East Baltic — Enduring and stoic laborer The NSDAP internalized this anthropology as shown in their official training book "Der Schulungsbrief" on 1934 in the article on "The Races of Europe and the German People":

The prerequisite for recognizing races is thus the recognition of the hereditary characteristics of humans and at the same time the characteristic combinations unique to each race. If a foreign racial researcher came to Germany today, he would certainly at first be unable, due to the diversity of the forms of appearance confronting him, to form a clear picture. He would probably first pick out the most striking characteristics, those that stand in contrast to other races known to him, such as blue-eyedness and blond hair, and would group people with these characteristics into a race; but he would soon encounter difficulties in delimiting these color levels toward the darker side. He would further see a number of the most diverse characteristics combined with blond and blue, such as large or small body stature, long-headedness or short-headedness; indeed, he would find blond-haired, small-statured children from dark-haired, tall parents and thus go from one difficulty of delimitation to another. Only when he has acquired a precise overview of the German people and the neighboring peoples, when he has come to know their northern and southern, western and eastern components, then he would find that in the north of Germany, for example in Schleswig-Holstein or also in Denmark, Sweden, Norway, predominantly blond, blue-eyed people with tall stature, long heads populate the areas; he would have encountered predominantly blue-eyed people in the northeastern regions of Germany, but there they are smaller, have shorter, broader heads, as in the northwest of Germany. In southern Germany, two different mixed types would then have caught his eye: once smaller, stockier figures, who are brown-haired, dark-eyed, short-headed, and then again tall, slender, dark-eyed, black-haired people with short, high heads, strikingly flattened occiputs, strong hooked noses, people who predominantly populate the eastern foothills of the Alps. In the southern Alpine regions, he would then have found dark-haired, brown-eyed people of more delicate stature. Only then, when he has gained this overview, when he has recognized the accumulation of certain characteristics in individual regions, would it be possible for him to distinguish, from the multiplicity of external appearances of a strongly mixed rural or large-city population, some particularly characteristic features of their original belonging together.

On race determination: hair/eye color, height and skull shape are the clearest factor for race determination insofar as physically. Source: "Die Rassen Europas und das Deutsche Volk" Der Schulungsbrief. Jahrgang 1, Folge, 4, June. Franz Eher Nachf Verlag Berlin 1934 p.7 [See: The Racial Elements of European History or Rassenkunde des deutschen Volkes by Hans F. K. Günther] 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐦 𝐚𝐬 𝐰𝐫𝐢𝐭𝐭𝐞𝐧 𝐛𝐲 𝐒𝐒-𝐔𝐧𝐭𝐞𝐫𝐬𝐜𝐡𝐚𝐫𝐟ü𝐡𝐫𝐞𝐫 𝐋𝐢𝐛𝐞𝐫𝐢𝐮𝐬 𝐊𝐫𝐮𝐦𝐡𝐨𝐥𝐳 𝐢𝐧 𝐡𝐢𝐬 𝐒𝐒 𝐢𝐝𝐞𝐨𝐥𝐨𝐠𝐢𝐜𝐚𝐥 𝐭𝐫𝐚𝐢𝐧𝐢𝐧𝐠

National Socialism, on the other hand, is based on biological, natural insights. It is not Nature that is to be changed, but rather the worldview that must be adapted to it. The world is the visible form of God himself. By following the laws of Nature, one can best follow God's laws. Therefore, National Socialism recognizes the divine in Nature and, by adhering to the laws of Nature, gives life to its insights. In this case, we are interested in the laws of Nature that relate to human existence. The developmental process of Nature did not occur all at once, as various religions teach us, but over millennia. However, this does not diminish the magnitude of God's work. On the contrary, one can only marvel at how life unfolds from a single tiny germ (single-celled life). We speak here not of development but of unfolding, since the world is not in a state of restless development but in unfolding, i.e., the world fertilizes itself in a state of perpetual change. Therefore, we speak of the law of the transformation of our lives. Races arose through mutation, selection, and counter-selection. The laws of race are: 1) preservation of the species, 2) fertility, 3) the law of heredity. Heredity extends not only to physical but also to mental traits.

Der Nat.-Sozialismus gründet sich dagegen auf biologischen naturgemäßen Erkenntnissen. Nicht die Natur soll verändert werden, sondern die Weltanschauung hat sich danach zu richten. Die Welt ist die sichtbare Gestalt Gottes selbst. Durch Verfolgung der Gesetze der Natur kann man am besten den Gesetzen Gottes folgen. Deshalb erkennt Nat.-Sozialismus das göttliche in der Natur und wird durch die Befolgung der Naturgesetze seinen Erk. Leben geben. Es interessieren uns in diesem Falle mir die Gesetze der Natur, die sich auf menschliches Dasein beziehen. Der Entwicklungsprozess der Natur erfolgte nicht wie uns verschiedene Religionen lehren nicht auf einmal, sondern in Jahrtausenden. Dadurch wird jedoch die Größe des Gotteswerks nicht vermindert. Im Gegenteil man kann nur bewundern, wie sich aus einem einzigen kleinen Keime (Einzelliges Leben), das Leben entfaltet. Wir sprechen hier nicht von Entwicklung sondern Entfaltung, da die Welt befindet sich nicht im Zustande einer rastlosen Entwicklung sondern in der Entfaltung d.h. die Welt be- fruchtet sich in dem Zustande des ewigen Wandels. Daher sprechen wir vom Gesetz der Umgestaltung unseres Lebens. Die Rassen sind durch Mutation, Auslese und Gegenauslese entstanden. Die Gesetze der Rasse: 1) Erhaltung der Art, 2) Früchtbarkeit, 3) das Gesetz der Vererbung. Die Vererbung erstreckt sich nicht nur auf körperliche, aber auch auf seelische Anlagen.

Source: BArch RS 4/778 SS-Unterscharführer Liberius Krumholz "Weltanschauung" [o.D.] p.129 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐭 𝐄𝐝𝐮𝐜𝐚𝐭𝐢𝐨𝐧

There was a time when great German dreamers spoke of an "education of humankind" and dedicated all their energies to successfully striving toward the long-desired goal of the "humanization of mankind." None of us will underestimate this great inner readiness and the strength of conviction that once emanated from Lessing and Herder, for Germany owes them many of its finest impulses. And yet, today we must acknowledge that, however rich the ideas left to us by the great figures of the 18th century, the concept of human education in the hands of petty epigones of the 19th century ultimately devolved into a superficial schematism and, finally, into a hollow internationalism. In the last half-century, education became unbiological and, contrary to all the inner understanding of races and peoples, was presented as a magical remedy. The notion that education could ultimately achieve everything, and that it alone determined a person's character, destiny, and actions, became a near-compulsive belief for many generations and repeatedly prevented the emergence of a way of thinking that corresponded to the dictates of the soul and the organic nature of things. [...] Therefore, the rebirth of antiquity, which is taking place in the souls of the new Germany today, is in a profound sense also the rebirth of the free Germanic man, and the only truly great task for the National Socialist movement is to steel the values ​​of character, to give the drive for research a motive corresponding to the deepest will, to investigate the biological necessities of life, and to collectively shape a destiny that corresponds to the natural order of life and the eternal demands of the German racial soul. From this single insight, the National Socialist idea will be able to radiate fruitfully into all areas of science and history, and will, we hope, one day generate that strong spiritual tension from which genuine visual art and poetry are born. It may be bold to set such goals; but in the history of nations, only truly great ideas have captivated, and only powerful thoughts have held people spellbound and compelled them to follow. Those who do not dare to shape history themselves should keep their hands off state politics and philosophy. Those who lack the firm will to mold people inwardly should not take up the word to form souls. But we all, steeled by years of trials and struggles, feel strong enough to place ourselves entirely at the service of the blood-bound idea of ​​renewal and to help educate in all fields those who, driven by the same will, wish to become educators of the German people in the constant endeavor to strengthen their physical and mental powers, to overcome all resistance, and finally to create what has been the aspiration of many centuries: a strong, externally secure, free German state as the protector and guardian of a great German national culture, a self-contained and ever-vibrant German humanity. With these confessions and insights, the National Socialist movement undoubtedly assumes a great responsibility for shaping the German people, but it does so because it is sustained by a profound faith in the certainty of its instincts.

Source: "Nationalsozialistische Erziehung" Wille und Macht. Jahrgang 4, Heft 4, February. Deutscher Jugendverlag Berlin 1936 p.1 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐅ü𝐡𝐫𝐞𝐫 𝐡𝐨𝐧𝐨𝐫𝐞𝐝 𝐭𝐡𝐞 𝐨𝐥𝐝𝐞𝐬𝐭 𝐒𝐀 𝐦𝐚𝐧 A small piece from the Völkischer Beobachter gave light to Hitler honoring the oldest Sturmabteilung comrade in 1941:

As reported, a few days ago, Germany's oldest SA man, Obersturmführer Hofmann from Bayreuth, celebrated his 95th birthday. The Führer honored the old stormtrooper by presenting him with a picture bearing a heartfelt dedication, which the SA Staff Sergeant, Viktor Luze, personally delivered to the jubilarian.

Source: Völkischer Beobachter 15. Februar 1941, p.3 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐣𝐞𝐰𝐢𝐬𝐡 𝐏𝐡𝐞𝐧𝐨𝐦𝐞𝐧𝐨𝐧 𝐢𝐧 𝐭𝐡𝐞 𝐔𝐧𝐢𝐭𝐞𝐝 𝐒𝐭𝐚𝐭𝐞𝐬 𝐨𝐟 𝐀𝐦𝐞𝐫𝐢𝐜𝐚

International jewry, has always understood, especially in the USA, how to disguise itself as national-American, indeed, to present itself as the very representatives of true Americanism. Members of long-established American families might scoff that jewish immigrants behaved as ardent American patriots almost from the day they landed, that their children, hardly able to speak halfway decent English, pushed their way to the front at patriotic celebrations in school, made the speeches, or carried the Star-Spangled Banner in parades. They overlook the fact that this behavior forms one of the foundations upon which the jews built their power This power is a difficult phenomenon to explain. It cannot be resolved by saying that Roosevelt simply had jewish blood, or by speaking of a jew-dominated Wall Street and the jewish press. Both of these statements are only partially true. Only a few major newspapers are truly jewish-owned, primarily the New York Times, and Wall Street is, for the most part, anything but Jewish. Nevertheless, today, throughout the entire USA, nothing of substance can happen against the will of the jews, neither in politics nor in economics, in society, in art, or in any other field. The expressions of life of a people of 130 million, their existential questions, their decisions about war and peace, depend on the approval or disapproval of a small racial minority. [...] The jews in America are therefore overwhelmingly first or second generation. Moreover, they are in their nature, their race, their whole character as un-American as possible. The majority of them originate from the Russian, Polish, and Galician ghettos. It seems a riddle that this alien, un-American element now determines the fortunes of America, and can only be explained by the skillful occupation of key positions. This includes an exceedingly skillful interpretation of the Constitution, the human rights, and the Puritan tradition in their favor, and secondly, the usurpation and monopolization of all means for controlling public opinion and shaping the American mentality. Henry Ford was the first American not only to recognize this fact, but also the immense danger it posed. He tried to counteract it and failed. This is even more astonishing; for if there is a man in America who was as fearless as he was independent and indomitable, it is the ingenious designer, manufacturer, and organizer who gave the millionaire's car to the millions. Ford published an essay in the magazine "The Dearborn Independent" entitled "The jew According to His Character and in Business." More followed, which were later published in book form under the title "The International jew." The sensation these publications caused was enormous, as was the witch hunt that immediately began against Ford. And even this most independent American, who had always prided himself on not being dependent on any bank or anyone else, who later bowed neither to the NRA nor the New Deal, had to retract his book. The first essay in the "Dearborn Independent" appeared in 1920. Meanwhile, the power of jews in America has continued to grow due to the influx of emigrants. The number of new jewish immigrants is not so much a factor as their accounts and portrayals of events in Europe, especially, of course, in Germany. The jews successfully exploit two character traits of the American: first, his willingness to always and immediately stand up for the "underdog," the actually or supposedly oppressed and mistreated—except, of course, when he himself is the oppressor; and second, the American's strong puritanism. The American is by no means merely the cold-blooded dollar hunter and ruthless materialist that Europeans like to see and portray him as; at least in addition, he is also an idealist.

Source: "Das jüdische Phänomen in den Vereinigten Staaten von Amerika" Wille und Macht. Jahrgang 9, Heft 14, July.Franz Eher Nachf Verlag Berlin 1941 p.8 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐆𝐞𝐫𝐦𝐚𝐧 𝐏𝐞𝐚𝐬𝐚𝐧𝐭

At the cultural conference of the first Reich Party Congress after the seizure of power, Adolf Hitler explained the significance of the term "Worldview" for National Socialism with the following statement: "The very word "worldview" contains the solemn proclamation of the decision to base all actions on a specific initial conception and thus a visible tendency. Such a conception can be right or wrong: it is the starting point for taking a stance on all phenomena and processes of life and thus a binding and obligatory law for all action. The more such a conception coincides with the natural laws of organic life, the more useful its conscious application will be for the life of a people." [...] In other words: blood, race, is the origin of all worldviews. Blood is both the carrier and the hereditary bearer of this worldview. Environmental influences and upbringing may be able to suppress the voice of blood to a greater or lesser extent, but they cannot eliminate it from the world. When a great personality then possesses the strength to expose all the illusory values ​​of alien education and influence, the voice of blood erupts with primal force in the liberated people. The millions of declarations of allegiance to National Socialism are a striking example of this. If blood is, as it were, the carrier of worldview, then all racially and blood-related expressions of human culture simultaneously give us insight into the worldview of the culture creators. A considerable part of such racially determined expressions of the people still survives today in the form of “custom” — the countless traditions and practices that have remained alive above all within the German peasantry. It is anything but a coincidence that these customs endured so tenaciously precisely among the peasantry: the peasantry is that way of life which still corresponds today to the way of life of the creators of our racially distinctive customs. The creators of native German customs were, in fact, our Germanic ancestors. Our Germanic ancestors, however, were settled farmers from the very beginning. Only someone who views the level of civilization and culture of the Germanic peoples from a fundamentally different standpoint than we do, that is, someone who does not stand on the ground of our worldview, can ignore this fact. Let us therefore consider a German peasant custom that has remained alive in four-fifths of the German peasantry to this day: the inheritance of the farm. As long as liberalism, with its doctrines of greed and materialism, had not transformed the peasant mindset, it was the custom that the farmer bequeathed his farm to the eldest or the youngest, sometimes also to another of his sons, but always undivided to a single one of them! This was not prescribed in any generally valid German code of law, but it was an unwritten law of unconditional validity and, if necessary, implacability. The indomitable strength of the peasant community, the unshakable conviction in the correctness of what their fathers and forefathers had practiced, kept a strict watch over this custom of inheritance. Wherever unspoiled peasantry still existed, no one dared to break with the custom of their fathers. Likewise, in the true peasantry of old, it would never have occurred to the siblings of the heir to demand a monetary settlement from him, the heir, under whose burden the farm could have collapsed. If we now go back, step by step, into the history of our people, then the further back we go, the more it becomes the history of the peasant! And if we use the results of numerous branches of science: linguistics and onomastics, legal systems, prehistory, etc., then the purposeful structure of Germanic peasant law emerges before us with increasing clarity. In it, land law plays a paramount role.

Source: "Das deutsche Erbhofrecht" Der Schulungsbrief. Jahrgang I, Folge 9, November. Franz Eher Nachf Verlag Berlin 1934 p.7 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐎𝐧 𝐭𝐡𝐞 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐭 𝐄𝐜𝐨𝐧𝐨𝐦𝐲 ＰＡＲＴ （３／３） The German Labour Front was the biggest workers union in history for good reasons too. The DAF was responsible for eliminating unemployment, providing livable working conditions, etc. Even during the outbreak of the war, the German Labour Front was still the most successful body of workers under the direction of the NSDAP towards state goals. In 1942, the managing director of the Deutsche Arbeitsfront Otto Marrenbach published an article in the official NSDAP organ on it's success:

Above all, the Führer—and the German Labour Front acting on his behalf—has instilled in the hearts of all working people the conviction that, following this war, a social undertaking of the greatest magnitude will be realized in Germany. Even before the outbreak of the war, our German socialism was already in the process of eradicating the liberalist and capitalist system within the sphere of influence of Greater Germany. Adolf Hitler’s new social order took its place. This development will continue after the war ends, and all the necessary domestic prerequisites for this are already being established.

The German Labor Front and its leader, Dr. Ley, as the Führer himself explained in a speech to the German people during the war, created the conditions for internal German reconstruction in peacetime. Now during the war, social work, which the German Labor Front provided with ever new impulses in accordance with the Führer's order of October 1934, has become a cornerstone of our war economy. What has been done to preserve and promote the health of our working people is incomparable. Even during the war, when there was a general shortage of doctors, company medical care did not decrease, but rather increased in scope.

The social work led by the German Labor Front, and practically realized in the enterprises on its initiative, is today concentrated entirely on measures that are directly necessary for maintaining labor power and the will to perform, for upholding work discipline, preserving the health of the people, and increasing productive output.

On May 2, new National Socialist Model Enterprises will again be designated. These enterprises, and others that performed extremely valuable in-house social work during the 1941/42 War Production Effort, are living proof of our long-repeated assertion that careful and correct leadership of people and social work within the enterprise simultaneously promotes the work result — the production output — indeed, that it is an indispensable prerequisite for today's enormous demands of war production, despite various hardships and sometimes difficult conditions. If, simultaneously and independently of these National Socialist Model Enterprises, some firms are also newly honored as 'War Model Enterprise' and granted the distinction of pinning the War Merit Cross to the factory banner, this too reflects the close bond between our production sites and the present freedom struggle of the German people. No enterprise can become a Model Enterprise in wartime unless, alongside outstanding social work, it also delivers first-class output for our armaments.

Most recently, Dr. Ley expressed these principles once again in a directive of January 26, 1942, in a new War Organization Plan of the German Labor Front: "The entire work of all offices is to be aligned with this unified goal, and the remaining staff are to be fully deployed for these war-necessary tasks."

With all of these sources in mind, the National Socialist reader will finally understand how the economy ought to function and its purposes for benefiting the Volkstum. Source: "Durch Kampf zum Sieg!" Der Führer: das Hauptorgan der NSDAP Gau Baden; der badische Staatsanzeiger 01.05.1942 p.1 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐎𝐧 𝐭𝐡𝐞 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐭 𝐄𝐜𝐨𝐧𝐨𝐦𝐲 ＰＡＲＴ （２／３） The National Socialists enforced state set price/wage controls to continue encouraging full production. This is because market based price/wage control causes profiteering from war and hardship therefore making rationing fair for everyone in the national economy with the use of taxes. Basically, there is no winners and losers in the war economy, only service to the nation and thus the Volk. in 1941, Friedrich Landfried who was part of the Reich Ministry of Economics gave a lecture on the war economy on how the state maintains cohesion for the German people in such a time like war:

The State Secretary, conveying the greetings of Reich Minister of Economics and Reichsbank President Walther Funk to the assembly, began by emphasizing that when the Führer—at the outset of his struggle—demanded the primacy of politics and an economy directed by political leadership and oriented toward the common good, and when he coined the concepts of "Blood and Soil," the "right to work," and the "national community," he was misunderstood and ridiculed by many. Yet today, the economy of the Greater German Reich rests upon this very foundation. National Socialist economic theory had revived the concept of the national economy and restored its original meaning. Since 1933, Germany has possessed an economy rooted in the people and committed to their welfare, guided by the nation's vital necessities; its objective is the common good.

War economy is the planned maximum use of the national economy in the service of national defense

Upon the outbreak of war, National Socialist Germany had no need for such a roundabout approach to increasing production and restricting consumption. For the most part, two legislative measures sufficed to secure the necessary wartime effects within our economy: the Decree on the Provisional Safeguarding of the German People's Vital Needs of August 27, 1939, and the War Economy Decree of September 4, 1939. Consequently, war finance in Germany no longer had to perform a steering function—as was the case in England, for example—but merely had to raise the funds required for waging war. Raising the funds themselves was, of course, not a problem, as the state could procure the necessary resources in any event; the decisive factor was simply the method of raising them. For this reason, the state levies war taxes primarily on income and only secondarily on consumption—specifically, solely on the consumption of luxury goods. Beyond fiscal considerations, these war taxes are also indispensable from an economic standpoint: by siphoning off excess purchasing power, they curb non-essential consumption, thereby facilitating the management and equitable distribution of consumer goods. Our people’s struggle for survival demands sacrifices. The German economy is prepared to make this sacrifice; it also recognizes that wartime leaves no room for a fundamental restructuring of our tax legislation, even if such a process entails certain hardships. However, regarding all tax-related measures, it was essential to ensure that the productive capacity of the national economy and the individual citizen's willingness to save were both preserved. Under the protection of a rigorous wage and price policy—and with the assurance that the currency and purchasing power remained secure—the German people could focus on their most important task: work. Work had always been the watchword for the German economy; indeed, as State Secretary Landfried emphasized, it was no exaggeration to say that, in wartime, productivity was a factor that would decide the outcome of the war.

The development and utilization of our domestic raw material sources to achieve raw-material independence is one of the principles of National Socialist economic policy, which retains its validity during and after the war.

Source: "Kriegswirtschaft ist planvoller Höchsteinsatz der Volkswirtschaft" Der Führer: das Hauptorgan der NSDAP Gau Baden; der badische Staatsanzeiger 08.01.1941 p.6 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐎𝐧 𝐭𝐡𝐞 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐭 𝐄𝐜𝐨𝐧𝐨𝐦𝐲 ＰＡＲＴ （１／３） An important topic which is not much talked about in depth is the economy in National Socialism. In this thread we will be going over how it functioned and formulated via primary sources. The economy is boiled down to: Productive national economy free from dependence on international finance, with employment, national self-sufficiency, and cooperation replacing class conflict, utilizing property to achieve the aims of the state along with mass nationalization to make a symbiotic financial system. In other words, True Socialism, not Marxism. Gottfried Feder wrote and published an article in 1931 in the official NSDAP newspaper "Der Führer" titled "Fundamentals of National Socialist Economic Policy":

The primary task of the national economy as a whole is to adequately meet the three fundamental needs of all members of the nation—food, housing, and clothing—and, beyond that, to satisfy all cultural and civilizational needs in accordance with the prevailing level of technology and income conditions. The economy as a whole is a serving component within the total organism of the nation; in the best sense, it is a service to the people for the greatness and welfare of the nation. A nation's economy is not an end in itself; it does not exist to enrich individual business leaders at the expense of their officials, salaried employees, and workers, nor—even less—does it exist to serve as an object of exploitation for international high finance.

During the era of liberalism, the organic management of the economy was dismantled, and a fierce power struggle developed between the state and the economic sector. This power struggle can lead to one of two outcomes: either purely materialist-capitalist interests triumph over the state—and thus over the population—through policies driven by interest and usury; or political authorities seize control of the entire economic apparatus—as in socialism—whereupon the state itself transforms into an economic machine, sinking to the level of an institution of forced labor, as seen in Russia. National Socialism unequivocally assigns the state primacy over the economy; for the state—as the representative and guardian of the nation’s power, honor, and prestige, and as the expander of the Reich—must not engage directly in productive economic activity. To do so would risk entangling it all too quickly in the vested interests of specific economic sectors, thereby compromising its ability to freely safeguard the common good. Consequently, regarding the relationship between state and economy, two principles arise: first, the state’s right to oversee the economy; and second, the state’s right to intervene—through police, administrative, and fiscal (tax) measures—whenever the overarching interests of the state so require. [...] National Socialism recognizes private property in principle and places it under state protection. However, it ties the right of ownership to moral obligations toward the national community. National Socialism also recognizes the right of inheritance, as it regards the family as the most important unit of the state.

[...] a new development in economic life has emerged: the so-called economic chambers. These are composed of independent men who have a genuine personal interest in the economy or whose livelihoods depend upon it. The task of these economic chambers is to examine and monitor the significance of individual economic sectors, acting in the spirit and service of the public interest. A particularly important function of these chambers will be the cultivation of the domestic market and the careful supervision of foreign trade. The economic chambers are united within the Reich Economic Council, which safeguards the general interests of the entire nation against the special demands and interests of individual economic sectors.

Source: "Grundsätzliches über nationalsozialistische Wirtschaftspolitik" Der Führer: das Hauptorgan der NSDAP Gau Baden; der badische Staatsanzeiger, Kapital und Arbeit 02.08.1931 p.1 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐢𝐦𝐩𝐫𝐨𝐯𝐞𝐦𝐞𝐧𝐭 𝐨𝐟 𝐥𝐢𝐯𝐢𝐧𝐠 𝐬𝐭𝐚𝐧𝐝𝐚𝐫𝐝𝐬 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐦 The book "Das Danken Wir Dem Führer" contains a comprehensive list of what exactly was improved for the everyday German. Perhaps we as National Socialists must take note of the Third Reich's successes to establish why it was so great. Purely based off of the contents of the book, it lists these as the NSDAP's accomplishments: Unemployment Elimination

By the end of 1933, two million more Germans had bread again. By September 1936, the number of unemployed had already fallen below one million. In 1937, unemployment was finally eliminated, and now the focus shifted to the workforce needed to tackle the great tasks still to be accomplished. A shortage of work became a shortage of workers!

Worker Income Increase

The increase in total national income by approximately 23 billion Reichsmarks is almost as high as the total income from wages and salaries in 1933, which amounted to around 26 billion Reichsmarks and was expected to rise to 38 billion Reichsmarks by 1937. The total income of German workers increased by a full 70 percent.

Birth Rate

The fundamental change that took place here finds clear expression in the rising birth rate of the German people. While only 993,000 children saw the light of day in 1932, around 6 million children were born to the German people between 1933 and 1937. This increase in births by almost 1.26 million corresponds to the entire population of Germany's third-largest city, Hamburg! But it is not the birth rate alone that gives us the right to look to the future with pride and confidence. Even more important is the fact that this youth is growing up in health, strength, and joy of life The reproduction of all those with hereditary illnesses and those deemed inferior, which represented an unspeakably heavy burden for all healthy working people, has been prevented. However, in the new Germany, everything humanly possible is being done for the genetically healthy youth to raise a strong generation.

Housing Construction

As early as 1933, housing construction, with a particular focus on small and medium-sized apartments for the less affluent, rose to over 178,000 units. This number increased year after year, so that by 1937, with 340,000 apartments built, more than double the number constructed in 1932. Overall, since 1933, National Socialism has provided the German people with over 1.4 million new, and above all, healthy and affordable apartments; this is such a large number that all households in the city of Berlin could be housed in these apartments.

Food Consumption

An irrefutable testament to the rising prosperity of the German people is the sharp increase in personal consumption of food and luxury goods of all kinds. While in pre-war Germany only slightly more than 2.9 million tons of meat were consumed in 1913, consumption had risen to around 3.7 million tons by 1937, an increase of 5% compared to 1932. Thanks to the elimination of unemployment and rising incomes, the consumption of bread grains also increased by 10% between 1932 and 1937, and that of sugar even by 15%. Butter consumption rose from 420,000 to nearly 519,000 tons. In 1932, 23.5 billion liters of drinking milk, as well as milk processed into butter and cheese, were consumed, compared to around 25.4 billion liters in 1937.

All of which was listed in the NSDAP's accomplishments as proven by their own given statistics is exactly what we must strive for in government policy. The common good before the individual. Source: Das danken wir dem Führer, Berlin, 1938 p. 5, p.6, p.7, p.9, p.12 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐇𝐢𝐭𝐥𝐞𝐫 𝐭𝐨 𝐑𝐨𝐬𝐞𝐧𝐛𝐞𝐫𝐠 𝐚𝐭 𝐭𝐡𝐞 𝐞𝐧𝐝 𝐨𝐟 𝟏𝟗𝟑𝟑

My dear Comrade Rosenberg! One of the first prerequisites for the victory of the National Socialist movement was the intellectual destruction of the hostile worldview that confronted us. You, my dear Comrade Rosenberg, have not only relentlessly waged the attack against this worldview since the time of Dietrich Eckart, but through your political and ideological leadership of the Party's central organ, you have made an extraordinary contribution to ensuring the ideologically unified permeation of our political struggle. At the close of the year of the National Socialist revolution, I therefore feel compelled to thank you, my dear Comrade Rosenberg, from the bottom of my heart for the truly great services you have rendered to the movement and thus to the German people.

Source: "Ende 1933: Der Führer an Alfred Rosenberg" Nationalsozialistische Monatshefte Heft 100, Jahrgang 9, March. Franz Eher Nachf Verlag München 1938 p.78-79 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐒𝐲𝐦𝐛𝐨𝐥 𝐨𝐟 𝐋𝐢𝐟𝐞

Man cannot grasp and represent the world and life itself, in its immediacy. The essence of life is its uninterrupted activity, but the essence of the human mind and consciousness is the interrupted, the intermittent. Without this mental beat, not a single work of art, not a single formed thought of science, not a single heroic deed would be possible. This profound difference between the uninterrupted, flowing, organic life process and the nature of our capacity for perception compels us to differentiate even further and to bring to consciousness those forms by which man appropriates the world, subjugates it, or serves it. Intuition has a completely direct, convincing, or negating effect. We can only gain knowledge about the problem at hand through a rational framework, and man is driven by the spur of the will. According to its eternal laws, intuition always works with symbols. Anyone who has ever stood in the Potsdam Garrison Church at the tombs of Frederick the Great and Frederick William I, anyone who has consciously contemplated the old, tattered Prussian flags on the walls, will have a whole world emerge from these symbolic banners: the greatest epochs of German history, the greatest metaphors for German strength and German courage. It is also a new symbol, one that the National Socialist movement is carrying today, endlessly repeated, through the streets of German towns and villages. This symbol shows us directly, in color and design, what we theoretically understand and inwardly desire. Around this symbol, day by day, month by month, year by year, ever new thoughts, ever new values, ever new sacrifices are grouped, and thus not only the new banner itself becomes a symbol, but also the men who carry these flags. Only those who are bound by the great values ​​of Germanness and have the courage to represent them outwardly can inwardly subscribe to this new symbol. And here we can already observe a mystical correspondence between these character values ​​and ideals with immediate perception, namely that the average of every human race fighting alongside us also recognizes a racial ideal, as once uninhibited times proclaimed through their art. A racial ideal that links the great female figures of the Parthenon pediment in Athens with the figure of Gudrun and Goethe's Dorothea just as closely as the Greek male figures with the Germanic ideal of beauty, even today. A flag, a symbol, becomes all the more sacred the longer it has been fought over; in it is embodied the immutability of an idea, however diverse the thousands may have entwined their fists around the flagpole. Besides the ingeniously simple formulation of the idea of ​​our time, I consider it Adolf Hitler's greatest achievement to have given National Socialism a banner that quite directly and vividly symbolizes the great Germanic essence and, as it were, absorbs and carries on all the sacrifices and victories for the idea. The black, white, and red colors are reminiscent of the flags under which Germany marched into holy war in 1914, to save its people and homeland from the clutches of the eternal enemy in the west. The swastika, however, abruptly leaps across centuries, millennia, and points to the sources of that power from which once German creative geniuses sprang in times when this symbol, as a sign of Nordic blood, traveled the world, becoming a symbol of fertility and burgeoning life.

Source: "Symbole des Lebens." Das Wesensgefüge des Nationalsozialismus, Franz Eher Nachf Verlag München 1933 p.66-67 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐌𝐢𝐬𝐬𝐢𝐨𝐧 𝐨𝐟 𝐑𝐞𝐢𝐜𝐡𝐬𝐥𝐞𝐢𝐭𝐞𝐫 𝐀𝐥𝐟𝐫𝐞𝐝 𝐑𝐨𝐬𝐞𝐧𝐛𝐞𝐫𝐠

On January 24, 1934, the Führer commissioned Reich Leader Alfred Rosenberg, in addition to his duties as head of the Foreign Policy Office of the NSDAP, with the supervision of all intellectual and ideological training and education within the NSDAP. After political and intellectual leadership had been placed in the hands of Adolf Hitler and his National Socialist movement on January 30, 1933, the entire German people united in a tremendous surge within the party, its branches, and affiliated organizations. With a willingness to sacrifice, the German people, insofar as they had previously remained distant from the National Socialist movement, recognized that the hour demanded their commitment, cooperation, and struggle for the fulfillment of the reconstruction and rebuilding of our entire national life. To ensure that, amidst the multitude of organizations and the people representing them, the innermost essence of our people's awakening, the National Socialist idea, would not be diluted, and that the bearers of our people's political life, united in the NSDAP, its branches and associations, would receive a unified, unambiguous ideological direction, Alfred Rosenberg, as the Führer's comrade-in-arms, proven in idea and deed in all the great moments of the movement's fate, was commissioned to perform those functions that would guarantee the purity of the National Socialist idea and thus the idea of ​​the Führer. On the day when the movement, like the entire German people, looks back on ten years of work and struggle by Alfred Rosenberg and his office, it seems valuable to outline those foundations from which this man acquired the comprehensive intellectual and spiritual strength to shape the Führer's historical mission. [...] This political struggle brought him into contact with Dietrich Eckart and ultimately led to his first encounter with Adolf Hitler in 1919, whose movement and ideas he immediately recognized as the most promising path to saving the fatherland. Alfred Rosenberg's work became, in these times of struggle for power, the focal point of the "intellectual and spiritual battles" of our era, as he himself describes his path and his struggle in his major work, "The Myth of the 20th Century." With his speeches, essays, and works, he gave the fighting German soul that measure of self-control which enabled it to take up arms against all the destructive forces unleashed against it by the Jewish, liberal, and Bolshevik enemies of the world and the people. The path of this fighter was never detached from the deeds, struggles, and conflicts of the time; rather, the weapons of his comprehensive mind shaped and formed then, as now, our own history and the history of Europe. He gave combative expression to the spirit of our race at every moment, drawing on the intellectual detachment of a personality accustomed to acting through action. He identified the essential without ever getting lost in details; he allowed the new to mature and replaced the old, the decaying, and the collapsing with it as a whole. At the heart of his considerations is always the personality whose work represents the revelation of its creator's character. The most compelling evidence of the power of Alfred Rosenberg's own personality is perhaps found in the controversies that revolved and continue to revolve around the "Myth." While Alfred Rosenberg's opponents argued dogmatically about the details of this unique and rousing battle cry, the creative work passed through hundreds of thousands of German hands, captured millions of hearts of our people, opened them up to the true recognition of our spiritual and intellectual values, and won victories of truly unique historical magnitude. While experts argued, Rosenberg's thoughts on the National Socialist idea were already shaping the mindset of the new German man.

Source: "Der Auftrag des Reichsleiters Rosenberg" Nationalsozialistische Monatshefte Heft 161, Jahrgang 15, Doppleheft 1. Franz Eher Nachf Verlag München 1944 p.1 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐆𝐨𝐝 𝐝𝐰𝐞𝐥𝐥𝐬 𝐨𝐧𝐥𝐲 𝐢𝐧 𝐩𝐫𝐨𝐮𝐝 𝐡𝐞𝐚𝐫𝐭𝐬

A poet of our time, whose work has achieved the highest acclaim in the eyes of the nation, wrote down the uncompromising words as his creed: “Only those who need God follow God. Those who don’t need him don’t follow him. Even those who talk to him need him.” Only those who need God follow God… Is this so? Is God, however one views him, a God of the burdened and despairing of life, a deception we ourselves have cleverly invented to cope with a world that, as it is, simply cannot satisfy us? Is prayer always just a plea, an act of consolation or of our powerlessness? Many pray in order to plead, many pray to be comforted—but the God of comfort is not ours. When we subscribe to the saying, "God dwells only in proud hearts," we mean a different God than the comforting one, or at least a different way of relating to Him: we mean that God, courage, and strength are intrinsically linked, and that therefore even people who don't need Him, at least not out of fear, can still follow Him. It's conceivable that a young person, after bravely defending himself with a handful of comrades against overwhelming odds and courageously enduring the most bitter hours between life and death, might, upon facing such danger, suppress his emotions into some kind of cry, even curse! Nevertheless, it's reasonable to assume that he was praying, and in a very fervent and passionate way. We are not so much concerned with whether and what the moved individual might say—we are moved by the fact that, in the highest moments, man marvels before life as before a greater, yet inexplicable whole, and that this wonder, far from weakening or degrading man, only truly confirms him as one included in an ultimate, overwhelming destiny. Man thus transcends all that is merely visible, tangible, useful; he transcends all individual things altogether and advances toward the consciousness of the world, that mysterious experience into which we find ourselves born and from which death, unquestioning, snatches us away at his appointed hour. But it is the power and greatness of man that he, born without will, does not live out his existence involuntarily, but from his earliest years, and then ever more boldly, confronts this existence as a questioner, asking what thirty, sixty, ninety years of life truly desire and what these things are: loyalty, love, comradeship, courage. It is both the blessing and the curse of humanity that, to this day, no one has found a concise answer to such thoughts, nor should anyone be able to. God is not an X that can ultimately be calculated with absolute certainty from some equation; for us humans, he is not a fact, but a question. [...] No wonder at the depths of the world should alienate us from the facts, nor from the struggle for mere existence; we want to become neither contemplative souls nor ambivalent people, but rather, with an open mind, to embrace life—the daily and often bitter life as well as the transfiguring and meaningful life. The God in whom we place our trust corresponds to our hearts; he is our own hearts in his moments of openness and affirmation of the world. We praise God and his creation all the more credibly the more proudly and confidently we appear within it. The laughing eye, the lightness of step, a spirit that is truly capable of rejoicing and soaring, genuine youth, genuine manliness, perseverance, love, and camaraderie—these are the standard-bearers of God. And here we are united once again with the spirit of the poet from whom we began, and who concluded the confession of his poetic faith with the words that bind us all: “But let humankind carry the divine into the world!”

Source: "Gott wohnt nur in stolzen Herzen" SS Leitheft, 10. Jahrgang, Heft 6 1944 p.31 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐋𝐞𝐭𝐭𝐞𝐫 𝐟𝐫𝐨𝐦 𝐒𝐒-𝐦𝐚𝐧 𝐖𝐞𝐫𝐧𝐞𝐫 𝐊𝐫𝐚𝐮𝐬𝐬 𝐢𝐧 𝟏𝟗𝟒𝟑

Always remain loyal to the Führer and remember what is written on my belt buckle: "My honor is loyalty!" Remember also that Germany can only exist if it thinks nationally and socially, and that the greatest enemies of this idea are and always will be the Jews. – Only when this criminal people is completely rooted out will the world find peace. You can already see that the Jew is behind all our enemies from the fact that capitalism/plutocracy has allied itself against us with its death knell, Bolshevism/communism. This is only possible because the masterminds in both camps are Jews.

Source: BArch RS 24/23 Feldpostbrief von SS-Sturmmann Krauss, an seinen Bruder, 25.12.1943 p.6 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐆𝐞𝐫𝐦𝐚𝐧𝐢𝐜 𝐢𝐝𝐞𝐚𝐥 𝐨𝐟 𝐋𝐨𝐲𝐚𝐥𝐭𝐲

If any character trait truly reveals this unity of being, it is, alongside the sense of honor described by Alfred Rosenberg, the Germanic concept of loyalty. This does not imply the highlighting of another supreme value; for honor and loyalty are not mutually exclusive, but in truth one and the same, expressed in different ways. "All honor comes from loyalty," as the Sachsenspiegel already states. True honor demanded the utmost loyalty; the faithless person was also dishonorable. Ultimately, there is only one (important here) difference between the two: that one cannot concretely define and demonstrate what honor actually is, because it represents something mysterious and incomprehensible, a purely metaphysical center of the soul, that "spark," as Meister Eckhart would call it, whereas loyalty is a value of the highest given. Houston Stewart Chamberlain once said: Loyalty is the center from which the entire character, or rather, the entire personality of the Germanic person can be surveyed. Therefore, loyalty is precisely the finest touchstone for distinguishing genuine Germanic character from inauthenticity. And indeed: We see how, wherever Germanic character unfolded, loyalty became the all-motivating inner force of the soul; how, right at the beginning of our history, the hymn to loyalty stands larger than life; an eternal parable of how, in the conflict of duties, heroes, guilty yet innocent, clash and must wrestle with one another, foreseeing the bitter end and yet submitting to the unwritten, inner laws of loyalty: Kriemhild, whose sacred marital fidelity drives her to inhuman revenge; the Burgundian kings, who, at Etzel's court in their direst hour of death, are promised their lives one last time if they release Hagen. They refuse: Lord Hagen, their comrade-in-arms, was always loyal to them; whatever he did, he did for them. They cannot buy their lives with his, and so, united with him, they willingly go towards death.... The enduring aspect of Hagen's figure, in turn, is the rigid, uncanny impassivity with which he follows the path of fate, which he knows leads to death. And once again we see how the same loyalty, which here acted as an unwavering force of the soul, is just as vivid in the works of Master Hildebrand and Dietrich von Bern, in Beowulf, in the pious poet of the Heliand, in the beautiful Waltharius song; perhaps most purely in a song that depicts the loyalty of the Norse woman and is scarcely equal in its spiritual beauty, the Gudrun saga. None other than Tacitus had already written: No man in the world surpasses the Germans in loyalty; and he himself recounted the incident when, once during Nero's circus games, the Frisian envoys left their assigned seats at the back and proudly sat down next to the senators' places of honor, replying to the astonished onlookers: this was their right, because no mortals surpassed them in courage and loyalty! The Romans knew this all too well, and that is why we see how, from Caesar and Augustus onward, all Roman emperors, and likewise the Pope, formed their personal bodyguards from Germanic tribes. They simply had to send them ever further into the "barbaric north" because, along with the "blessings" of the culture coming from the south, the poison of treachery also began to penetrate ever deeper. However zealously the foreign converts eradicated Germanic customs and sacred oaks, they could not extinguish the inner essence. Loyalty continued to work. [...] We must recognize that the retinues of the Germanic dukes, the Norse Vikings, the knightly orders, the Prussian army, the soldiers of the World War, the SA and SS are essentially one and the same, embodiments of the ever-powerful idea of ​​loyalty.

Source: "Die Einheit des deutschen Wesens" Der Schulungsbrief Jahrgang III, Folge 11. November. Franz Eher Nachf Verlag Berlin 1936 p.9 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱