Horst Mahler (in English)

German Lecture Series

Final Solution of the Jewish Question

Discovery of God instead of Jewish Hatred

by Horst Mahler

Keinmachnow, 25 March 2001

This paper was supposed to be given before the Conference of Revisionist Historians on 3 April 2001. The meeting was prohibited by the Lebanese government on 23 March 2001.

Woe! Mordechai has become arrogant and blinded by his victory. He is ignoring the signs of the times.

Honored Ladies and Gentlemen,

I thank those who have arranged this conference for their invitation. It is, for me, a high honor to be a guest among the circle of people who feel committed to the search for historical truth and are prepared to incur personal risks and painful encroachments upon their way of life for it.

On 17 March 2001, I found remarkable news on the Internet. The World Jewish Congress, the Anti-Defamation League, the Simon Wiesenthal Center, Representatives of the U.S. Congress as well as the U.S. government were reported to have intervened with the Lebanese government to prevent this Conference.

With that, I have come to the theme of my presentation.

Ambassador Stuart E. Eizenstat, U.S. Under-Secretary for economic, commercial, and agricultural affairs -- a Jew -- in a speech held on 21 May 1998 before graduates of Yeshiva University, proudly claimed:

The people of Israel represent genuine power exercised by Jews for the first time since the destruction of the Second Temple

He spoke of the "remarkable transition of the Jews from the margins into the center of American life, in whose center Jews would once again be standing, who esteemed the tradional Jewish values as highly as American values"

We have to find this prospect unpleasant, especially since this power hides itself behind the smoke-screen of fine-sounding words like "enlightenment," "tolerance," "emancipation," "Modernism," "human rights," "free trade," and "Globalism," and attacks and destroys nations and peoples from its place of concealment.

In order not to put the onus of responsibility for the machinations of this power upon the people living in the U.S., it is essential to give it a name of its own. Let us call it, as did the old Chancellor Helmut Kohl, the "East Coast."

After two thousand years of dispersion among other peoples, the tribes of Israel have attained Welthirtschaft (Oberlercher) [The German word die Hirtschaft has no English equivalent; it connotes the mastery a herdsman has over a flock of sheep, and of course Welthirtschaft indicates that the range of this mastery is world-wide]. As was feared by George Washington and Benjamin Franklin, by using piggy-back tactics, they have acquired for themselves the power of the United States of America -- the mightiest power the world has ever seen.

Since the rise of the Money System, the tribes of Israel have always known how to emerge as the victors from both sides of the wars which they have financed, although they have never fought.

This astonishing historical performance merits recognition. Would not the social Darwinist theoreticians of Race have to alter their framework of superiority? Would not the success achieved by the Jews during a two thousand-year history of (according to their critics) rough usury, haggling, money-lending, intrigues, and corrupting prove, perhaps, the superiority of the Semitic Race in the struggle for survival?

But in biology there is nothing of this to be recognized. From the observation of natural life only crude empirical laws can be gotten, which have significance only until phenomena are shown to contradict them. This actually obvious observation should finally free the discussion of the Jewish Question from all attempts to call typical Jewish behavior a result of Semitic genes.

The ascent of the Jews to world power is not to be explained on the basis of biology. The attribution of history to "iron Laws of Nature" leaves us blind where the works of the spirit and mind are there to be examined.

It is the Jewish religion -- therefore a concrete form of spirit -- which has kept the Jews, dispersed over the whole sphere of the earth through the millenia, in an awareness of being the Chosen People of Yahweh.

This awareness is manifested in the success of the Jews as an enormous power, which has imprinted its stamp in the retrospective of the two thousand-year history after the destruction of the Second Temple. The catastrophe of the German Reich is not understandable if the Jewish mind is not understood. The decline of Europe is just as little to be understood. And also the approaching fall of the USA would remain a unsolvable puzzle without insight into the essence of the Jewish spirit.

The significance of the religion for the Welthirtschaft of Jewry should alert us to the fact that the religion is no slight matter and that most important, it should not be regarded as a private matter. That the Goyim accept this idea as an imperative of Tolerance is the secret of Jewish superiority.

This consciousness of being chosen by Yaweh allows the Jews to conceive of themselves as a Nation, although they are not.

The Nation is a people-as-person, that is, in a relationship of mutual recognition with other nations. The delusion of Chosenness excludes this mutual recognition. This is the reason why the Jews -- as Jews -- can never be a nation. In the consciousness of being the Chosen People, they form rather an Anti-Nation, which as such is the spiritual foe of all genuine nations. When the latter are without an adequate awareness of this hostility, they are delivered into the hands of the anti-Nation without defense and will be corrupted and ultimately destroyed by it.

In order to maintain this condition of defenselessness, the East Coast does all that it can to make the Jewish Question a taboo. Wherever signs of a critical view of Jewry begin to make themselves noticeable, the Jewish organizations are ready at hand -- as we have just seen -- to extinguish the fire.

I have accepted the invitation to speak before this circle because I would like to try to convince you that it is necessary to seize the initiative in the struggle against this enemy, so as to attack him in a position where he is not entrenched. It is, at the same time, the place from which we alone are able to come off victorious. The struggle there will be the kind in which human beings -- in particular the Jews -- do not die, but are freed to become themselves: a Kulturkampf [culture-struggle].

We can strike at Judaism only with its own idea, by confronting the Jews with it and making the one-sidedness of their spirit understandable to Jews and non-Jews.

The religious Jews themselves see themselves in their sacred scriptures as a negative and undermining element among other peoples. They name their sacred mountain "Mount Sinai": "This is a mountain from which hatred toward the poeples of the world has descended." They also name it "Mount Horeb," "because from there destruction has come down upon the peoples of the world."

We would be ashamed of this negativity. Because, according to Christian teaching, all peoples are the beloved creatures of God, the idea that we bring destruction to other peoples would be painful to us. The Jews are different. They believe that [for] Yahweh "his fury and indignation is upon all heathens, whom he will deliver unto slaughter, that the stink of their corpses shall ascend and the mountains will flow with their blood." (Isaiah 34: 2-3).

Devout JEWS are able to enjoy the thought of the ruin of the GOYIM. They embrace their role as destroyers of other peoples.

They bring, with thorough consistency, even their destiny of persecution into connection with this negativity, for it is merely the obverse of their chosenness. In the Vulgate of the Book of Esther (StzuEst 1, 4) we read about a measure taken by the great Persian King Artaxerxes against the Jews living in his kingdom:

We perceive therefore, that a single people opposes all the world, keeps perverse laws and is disobedient to our ccommands, by which it does great injury and disturbs peace and unity in our kingdom. Thus we have commanded: all those whom Haman, the highest next to the King, who is placed over all provinces and whom we revere as a father, will name, shall be killed with wife and child by the sword of their enemies, without any mercy and none shall be spared, that is to say, on the fourteenth day of Adar, the twelth month, in this year. Thus shall these wicked people be slain in a single day and thereby return peace unto our kingdom, which they have disturbed.

The superiority of Jewish power-politics consists only in this, that they exploit the shame-reflex which is characteristic of us, for their own puposes. They strengthen the notion in us, by clever propaganda, that we do the Jews an injustice when we perceive the negativity of Judaism and examine it.

As poltical human beings, we have every reason, however, to concern ourselves with the power -- especially the global power -- of the East Coast: without blinders and without hate. For until we have proof to the contrary, we must proceed from the assumption that the existence of a power which dominates the world signifies tangible danger for us as Germans -- especially when we take into account that the East coast most definitely entertains no friendly feelings for our people.

This power makes use of lies as weapons. But it is not based upon lies. Rather, their power is based upon their belief in being the Chosen People, and upon the spiritual weakness of the Goyim-Peoples, who no longer believe in God.

Atheism is the Extermination of the Goyim-Peoples by Yahweh

The belief that there is no God, that Man is self-defined (Humanism), that the World is realizable without recourse to the concept of the Absolute Spirit (God), is the triumph of Judaism over other peoples. In Atheism Yahweh has driven his rivals, the gods of the Goyim-peoples, from the field. On this basis alone these peoples are then delivered defenslessly up to Globalism and ordained to destruction.

But this victory over the gods of the Goyim is simultaneously the defeat of Judaism. The peoples who have been robbed of their gods -- the German people first before all others -- suffer, in the death of God, the death of the people. This folk-death, however, is only the transition point to new life. It is the resurrection of the peoples in the spirit of idealistic philospophy. This is conceptually religion -- and thereby the conquest of all religious contradictions.

The peoples will triumph over the East coast and free themselves from the worldly god of the Jews, Mammon, in the historic moment when they recognize that every people having a powerful history is a tangible form of God (German Idealism: Herder, Hegel).

Now I know very well that in the "enlightened community of scientists" the most ferocious opposition is raised against these ideas. But exactly this mindless reflex, with which the atheistic spirit of our times seeks to protect itself from appeal to thinking, is the sign of victory of Judaism. Atheism -- as will be shown -- is conceivable only on the basis of the Jewish Principle.

The claim to validity of Atheism is refutable with one simple reflection:

Blaise Pascal correctly remarked that the non-existence of God is just as little to be proved as his existence. Therefore opting for the proposition: "God does not exist" is just as much a resolution of faith as the choice of the proposition: "There is a God -- eternal, everlasting, all-powerful, all-knowing, and everywhere present."

This insight lies in the realm of proof: In the traditional sense, something which at first appears uncertain, is considered validly proven when it can be compellingly and logically imported into an existing certainty (extinguishing of doubt). But since there is no certainty "before" or "about" God, from which God or his non-existence might be developed, any talk of proof of God (and/or of the proof of the non-existence of God) in the meaning understood here, is senseless.

According to the proposition of the Cartesian "cogito (ergo) sum" (I think (therefore) I am) after any doubting, by the fact that I am thinking, I am directly certain of myself existing. That is the single direct certainty upon which any doubt is reduced to nothing, for doubting itself is thinking. It follows that doubting leaves no space in which I think and then am thereby certain of my self.

Everything is staked upon this direct certainty. Hegel picked up the thought of Descartes and developed the true concept of proof: according to him, proof is the demonstration of that which lies in direct certainty, which is the I. Nothing is added from outside. Only what is directly in consciousness is considered, just as each person finds it directly in himself, just as it is given to him without the impressions of supposed exterior objects. From this condition, we say that thinking, by itself, is pure.

You will confirm the experience that this thinking goes on incessantly -- even in our dreams -- and is not to be arbitrarily stopped by us. It is -- to use an expression from Hegel -- absolute Aktuosität [The closest English words connoting the same idea would be: actuality/actualization/activity-ness; the meaning embraced here is of something existing as a pure living process]. Here is a word which might be enclosed within the meaning of the notion of "thinking." Thinking is not a pastime of consciousness among other such pastimes, as one could say: now I'm occupying myself with an hour of Mathematics, after that with another hour on housekeeping, after that with Fine Arts, and to finish up, one more hour with thinking. It's not like that. Thinking is the unceasing activity of consciousness, which is just as immanent and effective in the occupation with Mathematics as it is in dealing with housekeeping, or with Fine Arts, and likewise when I concern myself with thinking as such (and thus engage in Philosophy). At the same time, thinking is always like unto itself only, never outside of itself, never an Other, there is no second-third -fourth thinking, and so on.

If thinking in the sense described works though my consciousness, but can not be stopped by me according to will, then I must conclude from this that this Aktuosität, which is thinking, transcends me as Subject, as the point of origin of Will, and in this sense is outside of the range of my will. I can therefore say: "SOMETHING thinks me. I am this SOMETHING in the sense that I entirely fill up this thinking; The I in itself has no region in which this thinking is not present and active. The I can give direction to this this thinking, in that it decides to ponder over this and that. But I cannot control this thinking in the fashion of determining which results of thinking I view as correct and which as false. These convictions interpose themselves independently of the Will. In this sense the I is powerless against thinking. The I can also not want that thinking should stop in it. From this it is evident that SOMETHING is outside of my Subjectivity. This SOMETHING is, to be sure, also I but it simultaneously transcends the I and is more than it. The I, with its Innermostness -- with its convictions -- is powerlessly given over to thinking. That SOMETHING makes use of the I, in order to exist by itself in thinking."

With these considerations I have only taken up what lies in my thinking, which is therefore just as certain to me as I am certain of myself as existing. In my certainty there is therefore SOMETHING which transcends me -- a Transcendental [element or being]. Let this be called GOD. GOD is, for the time being, nothing other and no more than this SOMETHING described by me.

The further development of thinking is only begun here. It is not necessary that the following be immediately grasped. The passages of thought should merely resonate, and this resonance will be felt by one person sooner, by another person later, or even not penetrate at all. At the moment, that is unimportant.

Consciousness as thinking distiguishes itself from its object: I think, in that I am thinking about "something" and thus in my thinking, I constantly and of necessity have an "Other," the thoughts which I, thinking, set in motion. Therefore in my consciousness there is also distinction. You will not have the experience that this distinction is dissolved in your thinking.

This triad -- I, the "object," and the distinction between both -- is at the root of everything. From it arise manifold differences whose factors likewise contain this triad. But in turn, the distinctions in themselves are cancelled out again and the different factors enter a higher unity together: for example, my object, the thought that I turn over in my mind, is itself produced by thinking and only a condition of consciousness, a condition enduring in thinking by means of uninterrupted thought-expenditure. That this incessant thought-expenditure is necessary, I experience when "I lose the thread of my thought," and the thought which I was just still considering, is suddenly submerged in momentary forgetting. In this realization, the distinction which I have made between the I as thinking and the object of the I, the thought, has disappeared in it. Both factors are [a form of] thinking in different guise, and so forth.

Thinking is this making of distinctions and the referencing of differences to themselves and one another, through which the differences are cancelled. By this step-wise demonstration, for our consciousness a Whole, a System which contains everything, will finally emerge by necessity by means of increasing concretization of the factors lying within it, just as, in thinking, it emerges from the simple beginning ("The pure being and the pure nothing is the same thing."). That is the thought-system of Hegel, which is entirely simple and has nothing to do with the nonsense about it which has been squeezed between bookends thousands of times by so-called scientists.

This system as knowledge of the Geist by itself[This German word combines the meanings of both the word mind and the word spirit, and although I will usually translate it as "mind," it is important to retain the idea of "spirit" which is also present in the word.] is Idea, the reality of the concept which is thus grasped as absolute Mind (= God).

I -- this follows directly -- is a defined (and thereby limited) Being (= Presence) of God. In the I, God comes to consciousness of himself. In this self-consciousness, he experiences his freedom: he depends upon nothing which is not himself.

It is important to grasp that Proving in the sense of Hegelian Logic means the preservation of the direct certainty in pure thinking. Nothing that cannot be demonstrated in and from pure thinking, is accepted as certain. For only what lies in the direct certainty of pure thinking, permits no doubting.

The Kantian standpoint was an essential preparation for this realization. For him, essential contradictions turned up in the "scientific" theoretical structures, by which their claim to validity was reduced; i.e., was confined to the descritpion of Concretes in the sense of finite objects. The "thing-in-itself," the Truth, is not recognized with them. The competency of these sciences for making statements about life, even less the mind and thus the people, State and finally God, is thereby contested. The authority of the empirical sciences, Empiricism, is done. This was necessary but not sufficient.

What shows itself to us in thinking as the development of thinking, is the life of the Mind in itself, is the Idea in pure thinking. It was shown here already that this thinking, as the SOMETHING that makes us think, leads its own life in us, which does not obey our will. This SOMETHING is, in this sense, a moment of Objectivity -- it is GOD in us (for this, see Hegel, Phänomenologie des Geistes [Phenomenology of Mind] and Wissenschaft der Logik [Science of Logic] which is based upon it).

It should have become clear that GOD, in that which Hegel indicates as our Inner Being, is conceived entirely different from the way he is in the popular imagination. But only the latter can be the cause of the intellectual contempt which forms such a potent obstacle to the effort to approach the question of God anew.

In so far as we hold ourselves away from the question of God -- for example, because we do not wish to imperil our prestige as "serious" scientists -- we perpetuate the dominion of Judaism and its worldly rule, mammonistic Globalism. Far from God, we all, as spiritual beings, go to utter ruin.

I believe that we Germans bear a special responsibility as the Keepers of the Seal of German idealistic philosophy. This particular responsibility is already impressed upon us with that stigma that brands us clearly and externally to the world as "Murderers of Jews." That is surely a factor of spiritual importance, that is sordidly associated with the name "Auschwitz."

In order to make this thesis understandable, I must write at some length:

Hegel gives a hint in one sentence of his philosophy of History, which throws light upon the problematic nature of the German-Jewish disaster. Let this sentence be first coherently reproduced here and then afterwards explained section by section:

In considering religion -- so he writes -- it depends whether the True, the Idea knows itself only in its separation or knows itself in its true Unity: in its separation, when God is seen as abstract highest Being, Lord of Heaven and of Earth, who is above, beyond, and from whom human reality is excluded; in its unity: God as Unity of the Universal and the Individual, in that even the Individual is positively viewed in him, in the Idea of becoming-human. (Hegel, Philosophie der Geschichte [Philosophy of History], W 12/70)

In the individual:

In considering religion, it depends whether the True, the Idea knows itself only in its separation or knows itself in its true Unity,

(One should note that the True, the Idea, is conceived here reflexively as Subject of the Realization. Not I am the subject of the realization. The subject of the realization is, rather, that SOMETHING already demonstrated here, which makes us think, thinks in us, judges the results of this thinking as true or false independently from our will. We have here before us the determining thought-form for the philosophical conception of History: History is, according to this, the process of the self-recognition of the Mind. HM.)

The Idea knows itself

when God is seen as abstract highest Being, Lord of Heaven and of Earth, who is above, beyond, and from whom human reality is excluded

This recognition does not yet arrive at the insight that that SOMETHING (God) is that thinking which works in the I, fills it, makes up the Being of the I, and thus does not exist separated from this.

(That is the principle of Judaism: Yaweh is the Sublime One, who conducts his divine life for himself, separated from any creature and thus from human beings, and who, as the Thunderer enthroned above the clouds, condescends in his mercy to select a people with whom he makes a covenant. But by power of this separateness, Yahweh still exixts as the Sublime One even if his people no longer exists, if that people shall -- in accordance with threats repeated many times -- have been exterminated.

But in this, conversely, lies also the possibility of the murder of God (Nietzsche, Die fröhliche Wissenschaft [The Merry Science] Third Book, Nr. 125). Only this exhalted God can be murdered by his people, without that people committing suicide; for Yahweh is only Yahweh and not simultaneously his people. The latter lives, even if Yahweh is dead. This thinking is, in its progressiveness, nevertheless still archaic thinking which has not advanced to the concept of the person, and which has found its enduring expression in the horribleness of the Old Testament and its lunacy of collective guilt. This abyss is first conquered in Greece, in the concept of reason (nous) and a human being thought of as a person, in whom nous is present as spark of the divine. HM)

The Idea knows itself

in its unity: God as Unity of the Universal and the Individual, in that even the Individual is positively viewed in him, in the Idea of becoming-human. (Hegel, Philosophie der Geschichte [Philosophy of History, W 12/70)

(The SOMETHING, already familar here, is the Universal which is present in the I as the Individual and is real. I am recognized/realized first as the vessel, but then also as definite partial-form of the transcendental SOMETHING (of God). On the basis of this participation in the divine Being, I manifest as person and am of infinite value. (That corresponds to the Christian-Germanic principle. Here God becomes the Son of Man. In Him is the separation between God and Man overcome. God is also human. HE has no boundary in Man. In just this realizaion HE knows himself as truly everlasting. The direct certainty of the I that it exists, is therefore by the very thought, the certainty that God exists. For the person who ponders the train of thought indicated by Hegel, the existence of God is included in his own certainty of being. After this, doubt about the presence and effect of God is no longer possible. HM)

Atheism belongs to the Jewish cycle of ideas to the extent that it presupposes the plain separation of God and Man. For only if God and Man are thought of as separated, can the thought prevail that the human being is certain of himself existing but this certainty does not include the Being of God. Certainly Man cannot deny his own self, but he can dispute the existence of Yahweh without contradicting himself.

Modernism -- the belief that Man can manage without God -- is therefore a form of the archaic Jewish spirit, and it is vanquished with this.

History is not without God.

It still remains to be shown that Atheism makes history incomprehensible. The result of it is, that any and every round table of Philistines ia allowed to set itself up as a tribunal, to make moral judgements about the past.

I would like to begin with the question, whether a conviction exists in this group, about what History actually is? Do we understand by History, really just the mere arrangment of a series of stories? Of tales about what happened here or there or somewhere else? Is not History more than this? What is it that interests us in the past of, for example, Greece or Rome?

What has come from the endless stream of events, which we call "History," is to be grasped only by means of the Mind. The end-point spirit, the human being, views himself in History as the spirit of the peoples who have entered into memory with their deeds.

The concept of History assumes the notion of development. History is development, or to be more accurate, the progress of the spirit/mind in the awareness of freedom.

Fundamental to the idea of History is the concept of development. It is expressed by Hegel as follows:

Development is a familar notion. But it is the peciliarity of Philosophy to examine what one otherwise holds as being well-known. What we deal with and apply without hesitating [to think], which is how we get along in life, is plainly the Unknown, if we are not trained in Philosophy. The further discusssion of these ideas belongs in the science of Logic. That the Idea must first form itself to that which it is, seems a contradiction; it is what it is, we could say

(We are in constant danger, in the Hegelian texts, of overlooking the essential. The reference offered [in the text] which stands before us, that the concept, the Idea, the absolute Mind/Spirit, God -- these are all one and the same thing -- "first must form itself to that which it/he is," opens up a fully new, previously unknown World view.

Prior to this, God was thought of as the already Perfect One from eternity, all-knowing, all-powerful, etc., who guides the destiny of human beings and saves humanity according to a "plan of salvation."

It takes very little to comprehend the blasphemous nature of this finally explained notion:

Why has God created Man, since he was already certainly perfect for himself? Are we only playthings for him, with whom he passes the time? Why has he created us in need of salvation? Would not this comport with Dostoyevski's view, who curses God because innocent children suffer?

But God as Mind/Spirit, who first must form himself to that which he is, creates himself as Man and World, in order to have a mirror there, in which he views and realizes himself. The human being is thus helpmate of God, is himself divine and therefore of absolute worth.

History, with all its atrocities and with the horror caused by humans (Hegel called it "a single slaughterhouse") is thus the agony of the Spirit in itself, the Spirit which is first brought to full self-realization ("qualiert" [= passed through agony] -- an expression of Jacob Böhme) and experiences in the emotion of horror, what it/he is not (= Evil). Evil for it/him is being repulsive to himself. HM)

Further in Hegel:

To grasp what Developing is, we must distinguish two kinds -- as it were -- of circumstaces. The first is that, which is known to us as aptitude, capacity, the being-in-oneself, as I call it (potentia dunamiz). The second definition is the being-for-oneself, the Actuality (actus, energeia). We say, Man is rational, has reason by Nature; he has it thus only in the sense of aptitude, in seed-form. Man has reason, understanding, imagination, will, as he is born, even in the womb of his mother. The child is also a human being, but has only the potential, the real possibility of reason; it is as if he had no reason, it does not yet exist in him; he is not yet able to do anything rational and has no rational consciousness. First, by the fact that that, what the human being is in himself, becomes for himself, therefore Reason [becomes] by/for itself, then the human being has Actuality/Reality toward every direction -- is actually rational and now [is] for/by Reason.

What is the closer meaning of this? What is in itself, must become an object to the human being, must come into his consciousness; thus it becomes for the human being. What is Object to him, is the same thing, which he is in himself; and thus the human being first becomes for himself, is doubled, is retained, has not become Another. The human being is thinking, and then thinks a thought; in thinking, only Thinking is Object, the rationality produces the Rational, Reason is its Object. (Thinking sinks even to irrationality. which is a further consideration.) The human being who is rational in himself, has not made progress if he is rational for himself. The in-itself is preserved, and yet the distinction is truly vast. No new contents appear; yet this formulation is an enormous difference. Upon this distinction, depends the entire difference in World History. All men are rational; the shape of this rationality is, that Man is free; this is his nature. Yet slavery has existed among many peoples and still exists to some degree, and the peoples are content with this. The single distinction between the African and Asian peoples, and the Greeks and Romans, and modern times, is that the latter know that it is [their nature] for them to be free. The former are also free, but they do not know it, they do not exist as free [people]. This comprises the enormous change in [their] circumstances. All realization, learning, science, and even trade, is aimed at nothing further than to extract from oneself that which is inner, in-itself, and to actulaize/objectify it.

To enter into existence is transformation and to remain, in the same, one and the same [thing]. The in-itself governs the course [of this]. The plant does not expend itself in mere boundless change. Such is the case in the seed of the plant. There is nothing to see in the seed. It has the drive/instinct to develop itself; it cannot bear to be only in itself. The instinct is the contradiction, that it is only in-itself and yet is not supposed to be. Instinct/drive goes out into existence. Manifold things emerge from this; but all this is already contained in the seed -- indeed, not developed, but rather enwrapped and ideal. The completion of this setting forth takes place, it sets a purpose for itself. The highest unfolding of itself, the predetermined end, is the fruit, i.e., the production of the seed, the return to the first condition. The seed wants to produce itself, to turn back to itself. What is within, is made clear and again taken back into the unity from which it emerged. With natural things, it is indeed the case that the Subject which began, and the existing thing, which makes the conclusion -- fruit, seeds -- are two different entities. The doubling has the apparent result of breaking into two individuals; according to content, they are the same. Likewise in animal life: parents and offspring are different individuals, although of the same nature.

In the Mind/Spirit it is otherwise. It is consciousness, free, so that beginning and end coincide in it. The seed in Nature, after it fashions itself into Another [form], gathers itself into unity once more. Likewise in the Mind/Spirit; what is in-itself, becomes for the Mind, and thus it becomes for itself. The fruit, the seed is not for the first seed, but only for us; with the Mind, both are not only in themselves of the same nature, but it is a for-each-other and thereby a being-for-itself. That, for which the Other is, is the same [thing] as the Other. Only through this is the Mind with itself in its Other. The development of the Mind/Spirit is a going forth, an unfolding, and at the same time, a coming into itself.

(Here occurs a side-glance on the relationship of Mind/Spirit and Nature. Nature is the Other of Mind. The concluding sentence, understood correctly, is: "That, for which the Other is, is the same [thing] as the Other." The Mind and its Other -- Nature -- are the same. In so far as they are to be differentiated, the Mind is in two kinds of form: as Mind and as Nature. Nature is an abstraced existence of Mind. Modern physics has come on the trail of this, in that Matter has become volatized for it into mathematical formulae. With the discovery of "black holes," the sameness of identity of Being and Nothing has become quasi-demonstrated.

"Only through this is the Mind/Spirit with itself in its Other." In this sentence the notion of genuine infinity appears: if I am with myself in the Other, in this I have no limitation, am boundless and therefore without end. HM)

This being-with-itself of the Mind/Spirit, this coming-to-itself of it, can be spoken of as its highest, absolute goal. Only this does it want, nothing different. Everything which happens in heaven or on earth -- happens eternally -- the life of God and all that is done in Time (Hiroshima, Dresden, Gulag, Killing Fields, Auschwitz -- HM), is striving only toward this, that the Mind/Spirit realize/recognize itself, make itself concrete to itself, find itself, become for itself, be united with itself. But [there must be] a doubling, an alienation in order to be able to find itself, to be able to come to itself. . .

The concept of alienation, much belabored in our times, is here expressed in its true character: alienation is not an avoidable deviation from the correct path (who would know enough to be able to say, what the "correct path" might be?). Rather, the Mind/Spirit manifests from itself, what lies within it. The result of this expression encounters it as the Other, the Stranger/Alien. But it lies in the emotion of strangeness, that the Mind/Spirit experiences a lack or deficit: The alien thing seems to limit it, to reduce it to finiteness. This experience contradicts the Mind/Spirit, for this is infinite. The contradiction dissolves in the realization of the Mind/Spirit, that the Other is only the mirror-image of its own self, i.e., the Mind/Spirit regains itself in the Other, no longer has a limitation from it, and is again in its true unendingness.

Turning to the idea of History, we find more concrete insights:

The principle of development contains the further aspect, that an inner determination, that a presumption existing in it is basic, which brings itself into existence. This formal determination is essentially the Mind/Spirit which has World History as its theater, property, and field of its realization. It is not one to roam about in the superficial play of accidental happenings, on the contrary, it is, rather, the absolute Determining One and strictly and firmly against the accidental, which it turns to its own use and control.

(One should note well in this sentence, that the misunderstanding of an historical determinism does not encyst itself. The working of the Mind does not exclude the "play of accidentals". Rather, the Mind/Spirit makes use of the accidental for its purposes. HM)

. . . This development (of natural things) makes its way in a direct, unopposed, unhindered manner: Between the concept and its realization, the nature of the seed, determined in itself and the fitness for existence of it, nothing can interpose itself. In the Mind/Spirit it is different. The carrying over of its determination into its realization is mediated by consciousness and the Will: these themselves are at first absorbed in their direct natural life; object- and-goal is for them, at first, the natural determination as such, which through the fact that it is the Mind/Spirit which inspirits them, is itself of infinite entitlements, strength, and wealth.

(Thereby the ground is taken from under the Christian hostility toward the body -- that late fruit of Judaism (although the Jews certainly lead a life directed toward the physical). HM)

Thus the Mind/Spirit in it is set against itself; it has to overcome itself as the true hostile obstacle of itself; the development which in Nature is a peaceful emerging, is, in the Mind/Spirit a rough and endless struggle against itself. What the Mind/Spirit wants, is to reach its own concept; but it itself conceals that from itself, is proud and full of enjoyment of this alienation in itself.

(Here the finiteness of the human horizon is addressed. For the Jews, the negativity of their relationship to other peoples is completely conscious. They regard them as cattle. They work consciously for the dissolution and corruption of the minds and spirits of other peoples and strive for hegemony over them. Therefore, the Protocols of the Elders of Zion, even if they are a forgery, are also authenic records of the Jewish spirit and mind.

But the Jews know nothing of the mortality of Yahweh, nothing of the fact that the Mind/Spirit, in order to be free, works for the conquest of this one-sided shape of Judaism. For the Jews, Jewish power over the world is the last word of the promise proclaimed in the Torah (Deuteronomy 15:16 and 28: 12-14). That makes them so arrogant now. But arrogance goes before a fall. HM)

The development is, in this way, not the benign and effortless naked emerging that it is with organic life, but on the contrary, the tough, reluctant work against its own self.

The harshness of Mind/Spirit against itself, escalated to the extreme, is reflected in the tradition of the Jews, who survived by a hair's breadth the plans for their extermination of the Great King in Persia. From there extends an arc into the 20th century, in which fantasies of extermination nest within the supposedly scientific imagination, that the Semites can pollute the German hereditary substance with their genes.

Thus the oppressive insight remains, that the Mind/Spirit was in need of this dreadful experience, in order to realize that the Jews are a "spiritual/intellectual race" (Hitler in a conversation with Bormann in April 1945) and the Mind/Spirit residing in them could be freed from its one-sidedness only by the Mind/Spirit -- and not through the murder of the Jews. HM)

and further -- it is not merely the formalities of the Developing-itself at all, but on the contrary the producing of a goal of determined contents. We have ascertained this goal from the very beginning; it is the Mind/Spirit, and in particular, according to its essence, the concept of Freedom. This is the fundamental object and thus the leading principle of development, that through which this gets its sense and its meaning (just as in Roman history, Rome is the object and thereby the [principle] controlling the view of events), as, conversely, the event has only arisen out of this object and only has sense and its content in relation to it. . . .

(The purpose of the Mind/Spirit, which, as impulse/instinct, propels World History, is Freedom. The Mind/Spirit completes itself into Freedom in the realization that it depends upon nothing which is not itself. It has in the beginning first Nature and then the World as Object -- therefore, as something which throws itself against it (objicere) -- confronting it. It seems to have a border at Nature and the World, which reduces it to finiteness, leaves it unfree and thus in shock (alienated).

What is being said is this, that the Mind/Spirit has in its experience of History, the fact that the World and Nature are well distinguished from it, but are not separated from it, that they are only a different form of itself. Thus it realizes that in the Other -- in Nature and in the World -- it, by itself, is truly infinite and therefore free. HM)

World History represents, now, the stairway of development of the principle whose content is the consciousness of Freedom. The closer determination of these steps is logical in its general nature, but in its concrete, it is indicated in the philosophy of Mind. Here we only declare that the first step is the already stated being-immersed of the Mind/Spirit in Naturalness,

(Animism, Nature-religion, natural symbolism of the spirtiual/intellectual -- HM)

the second [step] is the coming-forth of the Mind/Spirit into the awareness of its freedom

(HM: This coming-forth into consciouness of Freedom is the spiritually/intellectually historic point of Judaism which already grasped the Mind/Spirit (nous) as Mind/Spirit before the Greeks ("Thou shalt not make unto thyself an image of me!"). This appears as the Sublime One. While the Mind/Spirit wrests itself from the Natural, it discrimiates against it, separates itself from it, and wants to be uninfluenced by the Natural. The Natural becomes the "Unclean." The human being, who also belongs to Nature, purges the Natureness from himself by obedience, becomes thus one of the "righteous." Since the hurdle of obedience to the Law of Yahweh proves to be too high, however, the Believer drops back into Naturalness again and again, is "unclean," and the Jew suffers his failure in the awareness of his unworthiness, which maintains [its] existence in the dispersion among other peoples and thus becomes the Jewish destiny.

In this sense there is justification for speaking of a sacrificial path of the tribes of Israel for freedom. This is also still in the comprehensive sense, that the Jews, in the further course of history, played the thankless role of the Corrupter of morality (as the original unity of people and individual in the process of Individuation as the condition of personal freedom). At first the Life-as-the-Pariah (Max Weber), grounded in the feeling of unworthiness, enabled Judah to find the completion of its destiny. Had Judah demanded dignity in the Diaspora, it would have had to conduct a hopeless life-or-death struggle for recognition with its host-peoples. It would have gone under in this struggle.)

But this first tearing-loose is imperfect and partial, in that it comes from the indirect Naturalness, thus relates to it and is still afflicted with it as a motive.

(HM: This remaining-afflicted by Nature appears in the scientific interpretation of the World (=Modernism), which constructs for itself its reasonable models from the view of Nature and derives conclusions from them which it considers to be discoveries about the realm of the Mind/Spirit. But the "scientists" hold in their hands only those one-sided views (therefore untruths), which they have presupposed with their respective models. They are like hamsters on a treadmill. They are unfree, in that they continually lose themselves in the "laws" of uncomprehendible Nature, which, in Deism, they proclaim as the secularized (i.e., no longer active) God.)

The third step is the elevation from out of this still particular freedom into the pure Universality of the same, in the self-confidence and self-reliance of the essence of spirituality.

(HM: The Mind/Spirit realizes itself in Nature itself and Nature as its finite form. In this recognition Modernism is vanquished, the contrast of Subject and Object is aufgehoben in the threefold meaning of being brought to an end, preserved and elevated. [The German verb ausheben does indeed contain this three-fold meaning: heben = to lift, raise; auf = on (a horizontal surface), up; thus aufheben can mean to elevate or lift something and also to abolish or cancel something, in the sense of, for example, lifting a weght from the top of something, lifting sanctions, restrictions, etc.; there is also inherent in this word the idea of keeping or storing, from lifting = picking up = keeping/storing.] The Mind/Spirit attains the knowledge that it is absolute Mind/Spirit and as such is unending, i.e., it is free. It then no longer has confronting it the supposed "inherent compulsions" or pressures of the Capitalist system of middle-class society. Rather it knows that it can compel the elementary economic operations constituting the "Market" into a self-confident folk-economy under the boundary of the common good will.)

These steps are the fundamental principles of the universal process;...(Hegel, Philosophie der Geschichte [Philosophy of History], W 12/75)

(HM: In the concept of development, there is also this aspect, that History cannot be seen as the actualization of a law in the Marxist sense. For we would then have a Known: the law to which the Existing Being could be subsumed in the act of recognition and, by extrapolation of the supposedly determined radius of development, an operational prognosis for future "development" could be acquired. But the absolute Mind/Spirit does not yet know itself; it first attains this knowledge of itself through History as a whole. Had we knowledge of the "law" that determines History, we would know before the absolute Mind/Spirit, who he is, i.e., we would be God (and not only participating in the divine Essence). Here the Kontingenz Thesis of the Frankfurt School has again opened the road to the deus absconditus (the hidden God) just as to Hegel's concept of development.

****

Man in the Service of God

Ought I not to be cheerful, then, in these grim times, since I know well, that God needs me?
(Angelus Silesius)

The human being is the helpmate (servant/bondsman) of God at the representation of History as the progress of the Mind/Spirit in the consciousness of Freedom and he participates in the divine Being. For, were he not completely hidden in God, there would be a sector within him which is not God. God would then have a boundary at Man, would not be eternal, not be everywhere-present and not be all-knowing -- would not, therefore, be God.

In this thought is contained the possibility of Freedom, even of political freedom, for: "Freedom can only exist there, where the individuality is known as positive in the divine Being." (Hegel, W, 12/70) Most important, he liberates his people from the yoke of the thesis of collective guilt, which was imposed upon them by the chief Western allied victor, the USA, by means of "reeducation."

Reflections upon the concept of History make it clear that History is no moral arrangement of events. For morality presupposes a directing/judging authority. Who would be able to direct the absolute Mind/Spirit, if not that spirit itself? The court of the Mind/Spirit, however, which comes to [awareness of] itself in History in this way and in no other way, is the realization of itself, in which Evil -- the horrors/atrocities of History -- are converted. i.e., abolished -- brought to an end, saved, and elevated -- and thereby justified. [The word "justify" is used here in its theological meaning: to be made just or right, to be freed from the penalty of wrong-doing].

In this idea, at the same time, the Torah (the Old Testament), with its genocidal commandments and curses is just as rehabilitated as God's Word, as are the historic campaigns of extermination of the tribes of Israel.

The justification attains existence in the realization that the absolute Mind/Spirit in the Torah, in a one-sided form, has expressed itself as separated from other peoples and thus from human beings. This separation is first abolished in the philosophy of Greek antiquity, and from thence in the Glad Tidings (Gospel) of the New Testament, as the Trinity, the Unity of God the Father and the Son of Man in the Holy Spirit. In German Idealistic philosophy -- especially in Hegel -- the Trinity has been brought out by thought -- i.e., liberated -- from an imagined notion to the thought of the absolute Mind/Spirit.

On the other hand, Historical Revisionism, as it pertains to Auschwitz, still is dependent upon the moral image of History. It accepts the guilty verdict against the German people under the presumption that the National Socialists actually killed 6 million Jews in a factory-like mass-production fashion. It labors to get an acquittal by attacking the claims of fact in the case against it. The Revisionists are thus -- entirely against their intent -- an essential factor of the Holocaust-religion. The best that they can achieve is a second-class acquittal: one based upon lack of proof. This would not eliminate suspicion. Therefore, judged by its political objective, Revisionism is a spurious path which will never reach its goal. What the Revisionists are striving to achieve would first become a reality, if the Jews themselves would certify some other truth as protected by criminal law.

With Hegelian thinking, the History of the West, starting from the year 312 A.D. (the year of the acceptance of the Judeo-Christian faith by the Emperor Constantine in the Battle of the Milvian Bridge, and continuing to the present) is to grasped anew under the weight of the knowledge which for us comes from the darkening of the image of the German:

This History is the struggle of the corrupting Jewish Mind/Spirit against the moral Mind/Spirit of the Germans.

In Modernism, the Jewish Mind/Spirit has conquered itself to death. The sign of its death is is the world-wide hatred against the Jews. Its two thousand-year old trunk [of tree, in the sense of genealogy] became more powerful with each annual [tree]ring. In this is portrayed the resentment of the peoples subjugated by Mammon, who do not know how this yoke is to be shaken off.

In order to bury Judaism at last, like Phoenix from its ashes, the Spirit of the Germans rises up, in the shape of German Idealistic philosophy, in whose light that hatred shows itself to be a disasterous attack of weak-mindedness.

Historical Conservatism, as well as historical National Socialism, has been able to grasp the corruption of the community of God and Man, the fall of the people into atomistic middle-class society, only as decline (decadence). The hate for anything Jewish -- even for people of markedly Jewish character -- was the necessary consequence of this abstraction, which runs like a red thread through two milenia of Western history.

The war we are conducting is a two-front war:

Facing against the Front of Judaism, is the negative business of criticizing the Jewish Principle -- the separation of God and Man. The pestilential stench of the genocidal insanity of being a Chosen People, on the basis of the Torah, must be identified again. [To conduct the war on this front] is to make conscious, that the "scientific model of the World" and Atheism are but the negativity of Judaism.

Against the Front of Conservatism, which perceives decadence only as decline and fall, as well as against the biological racism of historic National Socialism, which reduces the human being to his animal impulses, the human being is to understand [himself as] finite Mind/Spirit.

Conservatism and historic National Socialism have, in their way, destroyed the spirituality of Man, in that they recongize the Mind/Spirit not as infinite, and therefore not as immortal. That Freedom is the essence of the Mind/Spirit, remained closed to them. Out of deficient insight arose that Pessimism, which conceives of the freedom of the individual as the root of Evil. In a radical gesture, they have torn out this root -- and therby have destroyed their very selves.

The Kulturkampf [Culture-War] which is now underway completes the working out of the thought of freedom of the individual, who, without the destructive work achieved by Judaism in the realm of the Germans, could not have become a reality: The original, Folk-community of Germans, holding fast in the childlike trust in its gods, was not yet the true shape of freedom, but rather Freedom-in-itself. This first still had to become for itself, in order to be Freedom in-and-for-itself. But for-itself, freedom is first freedom of the person, personal freedom of individuals.

It was the task of Judaism -- also in its Christianized form -- to effect the individuation of the German fellow-countrymen as the tearing loose from God.

After that is completed, individuals experience themselves as solitary singularities, as social atoms, in an emotional icy waste in which they go to ruin, if they do not find God again as their essential Being and thus make realized the community in God as a freedom-folk-community.

It is exactly the self-confident and even desired connecting-back (religio) of the isolated individuals into the Folk-Spirit of the Germans as one form of God, a re-binding following from the complete decomposition of the German Folk-community, expressed in German Idealistic philosophy, which is the true existence of freedom. It is the task which still lies before us.. In the solution of this problem, every German who grasps this thought is a helpmate of God.

When the positive aspect of the corruption is first recognized -- the individuation of men as the necessary point of transcendence to true Freedom of the person, which is a drive within the German Spirit -- will the German-Jewish destiny -- in the Hegelian sense -- be aufgehoben -- brought to an end, preserved, and elevated.

The reality of the Jewish Mind/Spirit is the individuation of human beings, so that they ultimately are alienated as isolated individuals and ordained to decline. This death-march is a required step of development on the path to the self-confident community of humans in God. The existence of this consciousness is the Folk-community, whose fellows have gone through despair. These human beings are free first as individuals, and then also as persons, when they comprehend themselves, from themselves outward, as single entities who are self-confident parts of the whole, and as such, are even the Whole themselves.

In this realization, the Jews are also recognized equally as helpmates of God, and for the progress of the Mind/Spirit in the consciousness of Freedom, of equal worth. In this insight, racism and anti-Semitism are overcome.

Till now, corruption has weighed upon the Jews like a curse. This curse, by means of German Idealistic philosophy, is now removed from them.

The Kulturkampf against Judaism is the central event which will give the World a new shape.

An external sign of the subjugation of other peoples is the ban, pushed through nearly world-wide by Jewish organizations, against circulating the Protocols of the Elders of Zion, which surfaced in 1896. Henry Ford wrote in 1920 concerning this: "This work is too fearfully a reality to be an invention, too firmly grounded to be merely a work of the imagination, too profound in its knowledge of the secret sources of life, that it could be based on deception. . .Of interest for us in other States is not that a criminal or crazy person has composed such a program, but on the contrary, that after it was composed, found ways and means to see it realized in its most important particulars. The document itself is relatively unimportant; the entire situation and the circumstances to which it draws attention, are important in the highest degree." (The International Jew, p. 84, etc.)

This ban, at its core, is nothing other than the attempt to hinder any kind of discussion of the question of whether the control of the World by Jewry is a reality and whether, in turn, this success is based upon a secretly-held rulership of the Chosen People, the "Sanhedrin." From Ford one learns that it met in Paris on 9 February 1807, in order to satisfy the demands of Napoleon for a response to some questions relating to the Jews (Ford, ibid., p 84, etc.).

With the hypocritical claim that the literature which deals critically with Judaism is the wellspring of anti-Semitism, the search for the real causes of persecutions of the Jews is criminalized.

The aggregate of the thinking, which revolves about the issue of the existence and situation of the Jewish World-hegemony, is made unavailable to intellectual perception by the Jewish propaganda agencies by means of the poison-word "conspiracy theory." But it is vitally important for other peoples and for the Jews, to weigh this question with care.

The Jew Karl Marx described the problem lying before us correctly with the statemnt: "The Emancipation of the Jews, in its ultimate meaning, is the emancipation of humanity from the Jews." (MEW Vol 1, p. 372-373)[German edition of collected works of Marx]. But he merely represented the objective side of Jewish power, the power of money, in his chief work, Das Kapital. Its subjective motive power is the Cult of Yahweh, whose political form found a description which has yet to be surpassed. The bridge of thought which unites the critique of objective Judaism, the World of the haggler, with the critique of subjective Judaism, the Yahweh Cult, is Marx's work on the Jewish Question (MEW, Vol. 1, p. 347, etc.). In this, Marx clairvoyantly represents the idea that the Jews have emancipated themselves in a Jewish manner, in that the Chritians have turned into secular Jews.

If the Jewish Problem is not recognized as the union, agitating within itself, of these aspects, if the present World situation, Globalism, is not understood as the objective existence of the Jewish Question, then in the future, attempts to solve this problem by means of the destruction of the Jews, will not be able to be stopped. Then the other peoples will read the Holocaust-religion in a gruesome fashion, as a manual of instruction for liberation from World Jewry. The Torah will then no longer work as stimulus for the intellectual conquest of Judaim, but will be misused as the justification for the physical extermination of the Chosen People.

The practical side of the critique of Judaism is the national and social revolution of the Germans.

To achieve this revolution, the question of power must be addressed -- but correctly!

Power arose

in early historic times:

from the blood, i.e., from the sticking together of the clan bond and of the tribe;

in the Middle Ages:

from feudal property, i.e., from the recognized possession of settled soil;

in modern times:

from possession of money-capital.

The power based upon possession of money-capital

is invisible,

only this power is accessible to Jews in the Diaspora;

only this power is infinite in its tendency;

it turns efforts at enrichment into Greed.

Money is the universal product, which reduces everything to venality and corruption and thus sullies decency, and converts sacred materials and ultimately even human beings themselves and their organs into products.

The power existing as infinite greed and shameless corruption changes into impotency and decay.

Out of the universal decay, the self-confident Mind/Spirit now rises as Power of the self-confidence of the peoples -- at first the German people, whom the Holocaust-religion has robbed of natural and spontaneous self-confidence. This people can now by itself be resurrected in the Aether of the self-confident Mind/Spirit, in Idealistic philosophy.

In the German people as free self-confidence, the unity of God and Man apppears in the Folk-community knowing itself. This is the existing negation of the Jewish Principle and of the haggler/bargainer as its worldly shape.

The finite Mind/Spirit, conscious of itself, is the man who has realized that he cannot be free as a product. In this awareness, the power of Money disappears in the Freedom of the comrade of the folk, who manages his house for the satisfaction of his concrete needs and no longer sells himself to the abstract need of enrichment.

"As soon as Jew and Christian recognize their respective religions only more than different stages of development of the human Mind/Spirit, as different snake skins shed by History and see men as the snakes who shed their skins in [those stages], they will no longer stand in a religious, but yet only in a critical, scientific and human relationship. Science is then their unity. Opposites in Science resolve themselves only through Science itself."

Kleinmachnow, 23 March 2001