ᛋ 𝐍𝐒-𝐋𝐈𝐓𝐄𝐑𝐀𝐓𝐔𝐑 ᛋ

𝐑𝐚𝐜𝐞 𝐚𝐧𝐝 𝐖𝐨𝐫𝐥𝐝𝐯𝐢𝐞𝐰

In the past, when race was discussed, only the anatomical characteristics by which the races differed were considered. Only later did people learn about the intellectual and spiritual differences as hereditary traits of the individual races. The finest and most delicate construct of a race, and simultaneously the culmination and fulfillment of its spiritual powers, is its worldview. The method, the procedure in this matter, can only be comparative. It will be shown that the representatives of a great race always answer all the important questions that we consider decisive for a worldview in a unified and similar way. This equality must also be evident in the great cultural creations of a race, which do not originate from a single personality or ancestor. A short-sighted and baseless liberal era wanted us to believe that philosophy, wisdom, ethics, religion, and worldview were merely supported by a pale, abstract construct, by universal human reason. This is a great, decisive error because: 1. It presupposes that all people are equal in their constitution, and, if one may say so, in their capacity for reason. 2. It assumes that the worldview is supported by intellect and reason alone. In contrast, a small selection of problems will be used to show that the voice of blood and race extends into the finest ramifications of thought and decisively influences its direction and course. If we set out to demonstrate the individual's worldview and its sources from the depths of the racial soul, we must first clarify what worldview actually is. Let us adhere to the original meaning of the word: Worldview is not a particular philosophy, of which there are many, but rather the characteristic way of experiencing the world and shaping this experience; for, according to this definition, perception is not merely something passive, but something active, not only the way in which the individual is influenced by experience, how he allows nature to act upon him, how he experiences the effects of the environment, but also how he shapes these experiences, how he relates to suffering and joy, how he determines his tasks in this world, and how he ultimately shapes his life through nature and religion, art and science. And now the first questions arise: Can worldview not be taught? Can't everyone adopt any worldview? Isn't worldview like a fine work of art that one places in one's room, and which could originate from Greece, Japan, or China? The answers to these questions can only be given at the end of our investigation.... For they are indeed the first and the last questions. Purebred, racially pure people have the worldview that belongs to them; bastards are drawn here and there. We must therefore consider the worldview of racially pure people and investigate whether a truly racially pure person can adopt the worldview of another race. We must not be deceived by the behavior of bastards or bastardized peoples, such as, for example, the jews, whose representatives can be found in all camps. Some try to be Kantians, others Spinozists, and still others want to be original and, like Bergson, repackage Schopenhauer under new guises. The fourth, swear by Karl Marx and are enthusiastic about the theories of Bolshevism. The next are Zionists and cling to the Old Testament, and many smile skeptically at all these attempts. Anyone who has studied the history of philosophy has surely had the uncomfortable feeling that some of these historians of philosophy place one concept alongside another as equally valid, attempting to derive them historically and often even maintaining that concepts and ideas possess a supra-individual reality that practically assails generations of thinkers, while we see that thinkers of certain races are repeatedly drawn to the same problems and attempt one solution after another in the same direction.

Source: "Rasse und Weltanschauung" Nationalsozialistische Monatshefte Heft 55, Jahrgang, 5, Oct, Franz Eher Nachf Verlag München 1934 p.63 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐮𝐫𝐧𝐢𝐧𝐠 𝐏𝐨𝐢𝐧𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐀𝐠𝐞

With the French Revolution, the intellectual and spiritual disintegration of Europe began. The 19th century lacked a unified fundamental character; it had no style. The people of that time were not moved by a historical idea, but tossed helplessly back and forth between idols. Doubt reigned supreme. There was nothing fixed, nothing absolute anymore. Nietzsche masterfully described these characteristics of his time; he speaks of the "most uncanny of all guests," of nihilism. The 19th century lacked the style-defining will, the principle of order, the great meaning by which people could have oriented themselves and been inspired. The German inclination towards cosmopolitanism, i.e., towards a misunderstood global citizenship and so-called "objectivity," the addiction of our people to valuing the foreign more highly than their own, met these signs of decay halfway. Unlike other European peoples, we took Jewish ideas seriously. For the sake of an "afterlife," we forgot the earth for centuries. We were then blinded by the Marxist slogan: "Workers of the world, unite!", we failed to see our own national identity for decades. None of the old ideas and institutions were able to stop this development, which began with uncanny consistency. All denominations, parties, business associations, and clubs failed in the face of Europe's internal disintegration process. But the life force of our people is indestructible. It was indeed dangerously threatened in its healthy, racially völkischen core by this external and internal process of dissolution, but never seriously damaged. It found the heroic courage to make a beginning, to undertake a new deed, to find meaning, and in overcoming fate to understand and grasp itself anew. To have summoned this courage is Adolf Hitler's historical merit.

Source: "Zeitenwende" Der Schulungsbrief. Jahrgang 10, Folge 7/8, Franz Eher Nachf Verlag Berlin 1943 p.3 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐇𝐢𝐦𝐦𝐥𝐞𝐫'𝐬 𝐬𝐭𝐫𝐢𝐜𝐭 𝐨𝐫𝐝𝐞𝐫 𝐨𝐧 𝐦𝐚𝐢𝐧𝐭𝐚𝐢𝐧𝐢𝐧𝐠 𝐫𝐚𝐜𝐢𝐚𝐥 𝐩𝐮𝐫𝐢𝐭𝐲 𝐢𝐧 𝐭𝐡𝐞 𝐒𝐒

1.) The SS is an association of German men of Nordic descent, selected according to specific criteria. 2.) In accordance with the National Socialist worldview and recognizing that the future of our people depends on the selection and preservation of racially and genetically sound blood, I hereby introduce, effective January 1, 1932, a "marriage permit" for all unmarried members of the SS. 3.) The ultimate goal is a lineage of German men of Nordic descent, with a high degree of genetic health. 4.) Marriage permits will be granted or denied solely on the basis of racial and genetic considerations. 5.) Every SS man who intends to marry must obtain marriage permits from the Reichsführer-SS. 6.) SS members who marry despite having been denied marriage permits will be expelled from the SS; they may resign from the organization at their discretion. 7.) The proper processing of marriage applications is the responsibility of the SS "Race Office". 8.) The SS Race Office maintains the SS Family Register, in which the families of SS members are entered after marriage approval has been granted or registration has been approved. 9.) The Reichsführer-SS, the head of the Race Office, and the officers of this office are sworn to secrecy. 10.) The SS is aware that with this order it has taken a step of great importance. Ridicule, mockery, and misunderstanding do not affect us; the future belongs to us!

Source: BArch NS 19/1934 SS-Befehle A Nr. 65 München, den 31. Dezember 1931 p.303 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐒𝐩𝐢𝐫𝐢𝐭𝐮𝐚𝐥 𝐒𝐢𝐠𝐧𝐢𝐟𝐢𝐜𝐚𝐧𝐜𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐆𝐞𝐫𝐦𝐚𝐧𝐢𝐜 𝐒𝐨𝐥𝐬𝐭𝐢𝐜𝐞

In the celebrations and festivals of a people is reflected not only that people’s spiritual and religious life, but just as much—and most closely connected with it—the level of its intellectual and cultural existence. All folk celebrations in the North have their origin, their inner justification, their meaning in the cycle of the year, to which they rhythmically and organically fit; for far more closely and intimately than we modern people feel today, our ancestors felt and knew how to live in harmony with the great events in nature and the divine life forces that govern and act within it. Yet it was also in the very nature of things that our ancestors were indeed far more dependent on the cycle of the year and its changing tides than we are: an ordered division of the year, a "calendar," simply had to be a necessity for a people of farmers and seafarers! When now, at midsummer time, at the time of the height of life, the great high-time of the year, in all regions of Germany again the solstice fires blaze on the mountains, then this happens out of the new awakening of that in our people which was already awake and alive in the ancestors: the deep inner need, in an uplifting celebration, to honour that divine ruling and working in nature. In their festivals, they celebrated, with knowing and believing hearts, the revelations of that creative power that orders and animates the universe and its eternal essence, which finds its highest embodiment in the sun and its cycle; and thus the sun-born fire became for them, as a part of themselves and its effect at the same time, a symbol of the beneficent life force of the sun itself. Not "sacrificial fires," but fires of the joyful confession of the great, mighty divine order in the universe, which to recognize and to live by was their sacred purpose of life.

Source: "Die geistige Bedeutung der germanischen Sonnenwende" Der Schulungsbrief. Jahrgang IV, Folge 6. June. Franz Eher Nachf Verlag Berlin 1937 p.5 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐑𝐚𝐜𝐢𝐚𝐥 𝐓𝐰𝐢𝐥𝐢𝐠𝐡𝐭 𝐚𝐧𝐝 𝐈𝐭𝐬 𝐌𝐚𝐬𝐭𝐞𝐫𝐲 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐒𝐩𝐢𝐫𝐢𝐭 𝐚𝐧𝐝 𝐃𝐞𝐞𝐝 𝐚𝐬 𝐚 𝐐𝐮𝐞𝐬𝐭𝐢𝐨𝐧 𝐨𝐟 𝐃𝐞𝐬𝐭𝐢𝐧𝐲 𝐟𝐨𝐫 𝐖𝐡𝐢𝐭𝐞 𝐏𝐞𝐨𝐩𝐥𝐞

The National Socialist uprising of the German people is increasingly recognized worldwide as a turning point not only for Germany, but for all of Western culture, for all of European and North American humanity. The unparalleled significance of Führer Adolf Hitler lies in the fact that he pulled the German people back from their long-trodden misguided paths, just before they were inexorably sliding into the deadly abyss, and led them back onto the path of life. National Socialism strives for the restoration of the natural order of life itself. Despite all the outward progress of civilization, technology, and organizations of all kinds, what the German people experienced in the past centuries was a downward trend. While numerous cultural assets and achievements of civilization accumulated as a result of the labor of many generations of Germans, the very substance capable of creating and maintaining any achievement, of any culture, simultaneously diminished. Under the rule of life-denying powers, the German people were increasingly gripped by the delusion that the totality of environmental influences, such as belonging to a particular professional class, diet, clothing, education, hygiene, training, or a specific religious affiliation, and the like, played the decisive role in a person's ultimate competence. According to these misguided doctrines, the entire capacity and energy of the state and the people were mobilized to continuously improve these external conditions. The German people, like the entire European civilized population, no longer based their lives on the unshakable fact that the laws of nature have unconditional validity not only for plants and animals, but for all living beings, including humans themselves. That National Socialism achieved fundamental recognition by state and society of the validity of natural laws for humankind is its greatest accomplishment. From the outset, it branded as futile, even ridiculous, the human attempt—born from the minds of alien and degenerate individuals—to overcome the laws of nature. In contrast, it declared the highest and most beautiful thing for human beings to willingly integrate themselves into the immutable order of nature and, in doing so, to contribute as actively as possible to the further development and improvement of all living beings and things. While many generations chased illusions and vainly attempted to improve the weak, sick, incapable, ailing, criminal, and alien through external measures, they contributed, albeit largely unintentionally, to the perilous racial decay. [...] Adolf Hitler countered this non-Aryan aspiration with powerful ideas based on natural law, such as the statement: "When the strength to maintain one's own health is no longer present, the right to live in this world of struggle vanishes." According to its founder and leader, National Socialism thus places race at the center of all events. It thereby acknowledges the fundamental fact that race is the basis and essence of all life. Put simply, this means: Whoever wants healthy and strong German men and women must ensure that healthy and strong German people produce many children and not, as has long been the case, fewer children than those deemed unfit for life, the feeble-minded, drunkards, criminals, and the sick of all kinds. A people and a state that desire character must ensure that men and women of character—precisely those who are fearless and indomitable—produce many children. A nation that aspires to possess high intelligence must ensure that its intelligent members have more children than the less intelligent, and that the unintelligent have no children at all.

Source: "Rassendämmerung und ihre Meisterung durch Geist und Tat als Schicksalsfrage der weißen Völker" Nationalsozialistische Monatshefte. Heft 60, Jahrgang 6, March. Franz Eher Nachf Verlag München 1935 p.3 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐀 𝐑𝐞𝐜𝐤𝐨𝐧𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐎𝐥𝐝 𝐕𝐚𝐥𝐮𝐞𝐬

Many conclusions that one is forced to draw in the life and thought of our day have not yet become clear even to some old fighters. Many were indeed immediately outraged against Jewish corruption and against the treasonous thinking and actions of Marxism, and refused to support a confessional center-right policy, but not all have grasped that these political power structures did not exist in isolation, but that they were all merely expressions of very specific ideological positions. Not all have grasped that we were living under a veritable morass of layers of tradition, that every century created a new intellectual school and tradition, and that all these systems vied for the soul of each and every one of us. Ultimately, from these intellectual systems, the political groups formed that threatened to tear the German people apart. After the overthrow of the political structures, therefore, the clear necessity arose to examine the background of these political structures from within. Not to destroy, because one cannot destroy worldviews, but to eliminate their values ​​and replace them with other, Germanic values. This is the great struggle in which we are currently engaged. The hierarchy of values ​​has shifted decisively. If the highest value of democracy was profit, the highest value of Marxism the class, if the highest value of the Center Party was religious denomination, then a decisive turning point has occurred today: for the highest value of the new National Socialist Reich is national honor. This is an old idea, once associated with the individual, with the clan, with a tribe, which, however, did not have its natural continuation, but whose development was interrupted by dynastic and ecclesiastical systems. This idea, however, has now found its fulfillment in the new realm of the 20th century in the proclamation of this new supreme value. No government had ever seriously formed the people and built the state from his perspective. The recognition of this single supreme value now leads in all areas of life to new evaluations, to new conclusions, and also to new decisive rejections of many things of the past. Thus, with our time, not only the liberal era, not only the Marxist life, but with our time, the Middle Ages finally die. This is a decisive turning point for each and every one of us, and this turning point will have consequences in all areas, in the area of ​​culture as well as in the area of ​​economics and politics. It is a great destiny into which we have been placed; we must affirm this destiny and try to shape it. According to ancient Germanic thought, in destiny we do not fall prey to a fate that comes immutably from above, but rather as a convergence of what comes to us from the outside and what we have to say to ourselves internally. This Germanic conception of destiny, not as a merely inevitable, causal connection, but as the result of various forces in which humankind participates, found its embodiment in the National Socialist movement. [...] The unity of the National Socialist idea in all areas is the prerequisite for the future shaping of our ideological education and, at the same time, a prerequisite for the National Socialist revolution not being a passing era, but truly a new foundation for German life.

Source: "Abrechnung mit alten Werten" Wille und Macht Jahrgang 4, Heft 12, June. Deutscher Jugendverlag Berlin 1936 p.1 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐏𝐨𝐥𝐢𝐭𝐢𝐜𝐬 𝐚𝐧𝐝 𝐌𝐨𝐫𝐚𝐥𝐢𝐭𝐲

Politics should guide the collective creation and actions of a people, as well as the morality and conduct of each individual. Both concepts are rooted in the depths of human nature. The drive to influence others in some way, and to submit ourselves to their influence, in order to seek the absolute goal of our actions—a supreme ideal—is therefore overwhelming. However, just as we ourselves can only grasp this goal through free will, because it does not belong to the empirical world, so too can we not force another person to conform to it. We therefore have no other way to win others over to this highest ideal than personal devotion to them, service to their souls. The direction of our own will toward the absolute goal is thus simultaneously a direction toward the will of our fellow human beings. Both of these are encompassed in morality. We are thus under the influence of a malleable inner imperative, but at the same time, in fulfilling it, we experience the uplifting awareness of the majesty of inner freedom. In this way, morality unites the highest idealism of an absolutely binding transcendental goal, the feeling of a free spirituality elevated above mere natural order, and benevolence or benevolent love towards other spiritual beings. This innate human drive to be for others necessarily implies that others must also be for me. This creates a human community characterized by a shared will, which prescribes to the individual the behavior required for the common good. It is not a product of accidental development—a bellum omnium contra omnes has never existed, nor has a contrat social—but rather a vital form of existence, unshakable only when a threefold condition is met: an intimate connection of place or soil, of blood, and of spirit or disposition (culture). The management and preservation of the strength and unity of this immense whole is the task of politics, and primarily of domestic politics. However, since, with the higher development of culture, the life of a people is always in multifaceted relation to the lives of other peoples, foreign policy emerges as a necessary complement to domestic policy. The manner in which a people's relationship to the rest of the world is regulated, however, is determined by very specific facts, depending on the conception of the state. Thus, a nationalist state will, in its foreign policy, be primarily concerned with ensuring the existence of the race united by the state by seeking to harmonize its land area with its population. Because only a sufficiently large living space gives a people the freedom to exist. Politics and morality! To grasp the nature of both concepts means to recognize the opposition that separates them. On the side of morality lies everything that appears desirable to us: love, devotion, sacrifice. On the side of politics, we see the ruthlessness and merciless egoism of warring peoples. Here, it appears as a duty to strike the enemy as hard as possible and to destroy the lives of others in order to assert oneself.

Source: "Politik und Moral" Wille und Macht Jahrgang 3, Heft 21, November Deutscher Jugendverlag Berlin 1935 p.23 𝔊𝔬𝔱𝔱𝔤𝔩ä𝔲𝔟𝔦𝔤𝔨𝔢𝔦𝔱

𝐓𝐡𝐞 𝐍𝐞𝐰 𝐆𝐞𝐫𝐦𝐚𝐧 𝐌𝐚𝐧

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

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

𝐓𝐡𝐞 𝐑𝐚𝐜𝐢𝐚𝐥 𝐂𝐨𝐧𝐜𝐞𝐩𝐭 𝐨𝐟 𝐍𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐒𝐨𝐜𝐢𝐚𝐥𝐢𝐬𝐦

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

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

𝐎𝐧 𝐀𝐧𝐜𝐢𝐞𝐧𝐭 𝐖𝐨𝐫𝐥𝐝 𝐉𝐞𝐰𝐫𝐲

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

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

𝐓𝐡𝐞 𝐌𝐲𝐭𝐡 𝐨𝐟 𝐭𝐡𝐞 𝐇𝐢𝐭𝐥𝐞𝐫 𝐘𝐨𝐮𝐭𝐡

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

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

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