Horst Mahler

Germany: Former left-wing radical Horst Mahler joins the neo-fascist NPD

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

Independence Day -- Live

by Horst Mahler

translation by R. Belser

Translator's inserts are inside square [ and ] brackets.

 

12 September 2001

The air attacks of 11 September 2001 upon New York and Washington mark the end of the American Century, the end of Global Capitalism, and thus the end of the secular Yahweh cult, of Mammonism.

In our sympathy for the dead of Manhattan and those close to them, the lasting pain and grief of the Germans over the victims of the Anglo-American bombing terror against the major cities of Germany resonates. The pictures of the [American] horror awaken memories of the infernos of Dresden and Hiroshima.

Abusing the noblest emotions of unsuspecting men of good will, the One-World strategists are attempting to whip up their terror, their fury, and their outrage concerning these events into a smoke-screen, behind which the path of causation which resulted in the desperate tactics of the suicide-commandos shall remain invisible.

In this situation, the Deutsche Kolleg [This is a sort of German Nationalist think-tank, to which Herr Mahler and Dr. Reinhold Oberlercher belong] has reached the following conclusions:

1. This is war -- with invisible fronts at present, and world-wide.

2. This war started in 1917, the point in time of the sending of an American Expeditionary Corps to the rescue of Great Britain by the financial elites of the U.S.

3. The German Reich has been caught up in the ongoing conduct of this war of the imperialistic powers, without interruption, since 1914. Their stated goal was and is to secure the supremacy of the United States as guarantor of predatory Free Trade, so that the German Reich is forever destroyed and the great and dynamic German people in the center of Europe are first decimated and then wiped out as a nation-culture and as a factor of power by means of inundation with other peoples.

4. The military defeat of the German Reich in 1945 delivered up the peoples of Europe and the rest of the world, without protection, to American military might and the campaign of plunder by the U.S.- East Coast [Mahler is indicating the Zionists and their liberal gentile establishment allies].

5. The national power of sovereignty is alienated from the people by the poison of state credit and transformed into a vassal-like control by foreigners.

6. The right of states to conduct war for the establishment or preservation of their self-rule has reverted to the peoples [of the various nationalities] in their (once-again or continued) pre-governmental situation -- as the right to [wage] guerilla war or people's war against the enemy of nationalities [i.e., the enemy of ethnicity per se].

7. This guerilla war is a war of liberation, and as such is a world war, because the enemy of the nationalities controls the world.

8. The air attack of the still unknown suicide commandos has struck at the heart of this monster and paralyzed it for a day. The symbolic power of this military operation smashes the complacency of Western civilization, grounded in hypocrisy.

9. Now -- for the first time -- a military beating has been inflicted on American ground, upon the war of extermination of the Globalists against national cultures.

10. The military means [at the disposal of] the national peoples are not sufficient, however, against the military power of the United States, and are essentially not suited to defeating the power of this evil.

11. Otto Schily is the only one who has expressed it: It is not a war of material powers. It is a spiritual struggle: the war of Western civilization, which is barabarism, against the cultures of the national peoples. The spirit of true freedom brings a deserved end to the freedom of profit-striving, to which the nationalities have been sacrificed. This spirit is becoming a material power, in that it has gripped the peoples.

12. The military attacks upon the symbols of mammonistic World Power are -- because they stimulate, through the Media, the spirit of resistance of the various nationalities and direct it against the chief Enemy -- eminently effective and thus legitimate.

13. As the concept of the folk-community, genuine freedom leads isolated individuals out of the boundless alienation of their exitsence back into the living conviction that their particular interests -- as justified as they are -- are only real -- that is, rational, in unity with the common weal.

14. The oncoming crisis in the World Economy -- independent of the air attacks of 11 September 2001 -- is now taking the enchantment from 'The American Way of Life.' The absolute merchandisability of human existence -- long felt as a sickness -- is lost, along with the loss of external objects, in which human beings seek recognition and validation -- but cannot find them.

15. The religion of Human Rights is now reconciled with the murder, via media spin, of the Palestinian people by Israel, the biblical murderer of peoples: their Turth is the rulership of Terror of decent men, which in this realization comes to its end.

16. The lie, that the State of Israel owes its existence to the politics of the Third Reich under Reichs-Chancellor Adolf Hitler, is recognized: since 1916, the tribes of Judah and Israel have purposefully usurped the political and military potential of the USA, in order, under its protection, to try for the second time, supported by the purchased-by-bribery Balfour Declaration, to get for themselves and ethnically cleanse the land promised them by Yahweh.

17. It is the Yahweh-cult, setting devout Jews [on the path] to the attainment of world power through money-lending, which has given to the present-day capitalist system its lethal dynamics.

18. The Cause of the peoples has good prospects. Faced with the choice of fighting or going under, they will choose to struggle and will prevail: for the enemy has become spiritless and without vision for the world of tomorrow.

Herr Mahler is attorney for the NPD in Germany. This article may be found in its original German on his Website :
http://www.deutsches-reich.de/

 

11 September 2001 -- "Cui Bono?"

by Horst Mahler

translation by R. Belser
Translator's comments are in square brackets: [ and ].

Kleinmachnow, 21 September 2001
To: Professor R.D.
sent by fax

Dear Herr D,

Please read once more, attentively, the explanation of the Deutsches Kolleg [the institute to which Herr Mahler belongs], Live. It contains no determination regarding the 'perpetrators.' Anything is possible.

Wild, scatter-shot speculations are somewhat tiresome. In addition, they are also totally unpolitical.

Should it ever turn out that it was the Mossad, all the better. This knowledge would finish off Mammon and wipe Israel from the face of the Earth.

September the 11th has altered consciousness world-wide. This is something with which politics is going to have to accommodate itself. Politics cannot deal with speculations [on the part of the people]. In order to deflect suspicion from itself, the Mossad will have to fan the flames of the very speculations which include it. These would have to be increased to an extreme point, until the well-known immunization reflex occurs -- to no longer listen and to emotionally reject 'conspiracy theories.' Then, when truly serious and increasing pieces of circumstantial evidence surface, they're more easily able to be submerged into a spiral of silence. That's called 'Disinformation.'

The question cui bono? is asked -- and is dreadfully answered without illusions.

In the crisis all protagonists are interested in examining every aspect. In Los Angeles, the Jews -- as the pictures of the plunging symbols flickered across the screen -- are supposed to have performed dances for joy; in Palestine and in other Arabic nations, it was Moslems who gave themselves up to boundless happiness.

Naturally, Israel has an interest in chaining the U.S. to itself. Naturally, the Globalists have an interest in not letting the unavoidable collapse of the world economy appear to be a System crisis, but rather as the consequence of war. Naturally, the Bankster-Jews have an interest in the world economic crisis, since they make money from it and will expand their power again in the crisis.

But equally great is the interest of the peoples enslaved by the United States and Israel, in bringing about the decisive battle -- which in all probability they will win.

The USA -- or, to be more exact, the World Police -- has shown itself to be vulnerable (and be it only by means of the intelligence agency of a friendly power). That is the significance of the event of 11 September 2001.

The foreseeable reaction of the East Coast [= the Jewish controllers and their gentile allies = the US Establishment] can be the spark that falls into a powder keg. For decades, the jihad -- the Holy War -- has been the agenda of the Islamic world against the 'Western value system." This time it could break out in earnest. Have you considered yet what that means? It would be world war, that is won with the dagger. All of History up to the present -- to whom am I telling this? [apparent reference to Professor D.'s field of expertise] -- has been the history of the development of weapons. Now we are becoming witnesses to how the spirit which commands the dagger in the war of liberation ends this history of the development of weapons.

Globalism has created a vulnerability of its own kind, which must be its fate. The Anglo-American and European employees of the 'global players,' dispersed throughout the entire world, are -- as Osama bin Laden proclaimed a long while ago -- military targets. These would be attacked by dagger, where they least expected an attack. Only a few need be liquidated in this manner; the survivors will run off like hares into their respective home countries, where they belong. The branches of the Globalists become leaderless and useless. If local forces have joined the ranks of management positions, these would become the target. This target would be still easier to eliminate.

And have not the strategists of the Holy War long conceived a plan to bring matters to a head in Germany, too? Here, too, daggers are a fully sufficient armament. When people here first become aware that the 'Holy War' is also taking place on German soil, each stabbing will add to a snowballing hysteria, which will turn against every Islamic outsider in our nation. Meanwhile, we have 3 million of them. Can you picture to yourself, what conditions will prevail in our nation? Perhaps, already, in the coming weeks? In the US there have already been Moslem deaths. The victims were killed out of retaliation for Manhattan.

Globalism, already powerfully damaged by the runaway world economic crisis, will sink down upon itself, like the towers of Manhattan, under a thousand dagger strikes from Islamic fundamentalists. This collapse will finally also be the signal to the [various] peoples in the metropolises to revolt.

With friendly greetings,

Horst Mahler

The Website of Herr Mahler:
http://www.deutsches-reich.de/

 

An Interview with Horst Mahler

In an article published by the German daily Süddeutsche Zeitung, Horst Mahler-former member of the extreme-left terrorist group Red Army Faction (also known as the "Baader Gang")-was denounced for writing that, "Germany currently has more political prisoners today than the GDR (East Germany) had one year before the fall of the Berlin Wall. Simply, these thought criminals who are condemned for inciting to racial hatred, revisionism or reconstitution of banned parties do not have the stature of political prisoners. Regarded as neo-Nazis, they are excluded from the political spectrum. Thus, for the majority of young people, they become martyrs for the national revival. This revival occurs under our eyes, but we refuse to see it". These remarks of rare clarity led Spiegel to speak about the "mental confusion of the ex-leftist terrorist Horst Mahler"…

This man - who is defined as a "nationalist of the left"- persisted in being politically incorrect while granting an interview with the progressive review, Focus, from which the following lines are extracted:



FOCUS: You said "the right to a fatherland forms part of humans rights". Isn't that a right-wing nationalist position?

HORST MALHER: Quite to the contrary! They are ideals of the left: to fight for the rights of other people, as well as for those of one's own. It is not the expression of an inhuman ideology but the demonstration of normal health for a people to defend their fatherland and drive back foreign influence. If one regards that as extremism, I will ask then why the national-socialists had such success! Because they used ideas which had a resonance in the hearts of the voters. One cannot outlaw values and ideals only because Hitler made an improper use of them.


FOCUS: Today on the "left" you're passed off as a traitor and a renegade.

HORST MALHER: The national idea always formed part of the concerns of the "left". In the Sixties we supported the liberation movement of Vietnam, and we descended on the streets to defend their right to be masters in their own house. Internationalism included the fight for the right of the nations. We wanted to withdraw Germany from the domination of the Yankees as well as the Soviets. Are we to be condemned by our history to say to all the people of the Earth: "Come and live in our house, even if you must take our place"? No, we have the right to organize our life in our house as we see fit.


FOCUS: Is this a xenophobe speaking?

HORST MALHER: The foreigner is a little like salt in a soup. But who likes soup that's too salty? If, in certain classes, one manages to find 80 to 90% of children of foreign origin unable to express themselves in German, then it appears legitimate that German parents place their children in other educational establishments where they will receive teaching of better quality.


FOCUS: In certain cases, political incorrectness can likely cause legal proceedings. What is Horst Malher's point of view on the repression that strikes "revisionists"?

HORST MALHER: It is unbearable. In fact, they criminalize people who don't even want to make a career of emitting these opinions. Even if some of those ideas seem aberrant, these people believe in them. Therefore this repression appears to be antithetical to any intellectual freedom. They deny the holocaust because it represents for them absolute horror. They do not support the thought that Germans would have done such a crime, and by doing this they appear to have a gifted moral sense. By believing themselves victims of an injustice, they assume the convictions of patriots and thus take the risk of imprisonment.


FOCUS: For you, it is condemned for political reasons...

HORST MALHER: Political prisoners are for me citizens. It does not matter whether they are of the right-wing or the left, as long as they are concerned with the common good and have committed offences of opinion. This strikes a sympathetic vein... And then, I reject any ghettoisation. Who can claim to decide what one should discuss? And with whom? I'm completely ready to talk to a kid who's decked-out like a fascist or a Nazi.


FOCUS: Is the National Unity Movement you created opened to all?

HORST MALHER: It is a movement, not a party. It must be absolutely open to all. Its most urgent goal is to limit the current migratory flow and counter the new law on nationality. All those who want to prevent the dual nationality project, everyone from Bavarian minister-president Stoiber to the ex-NPD chief Deckert, can join us. Only the people have the right to decide nationality, not the great parties or the Israelite Central Assembly.

*****
Let us finish by specifying that the case of Mahler is not an isolated one and that a certain number of German leftists from the Sixties and Seventies joined the nationalist camp these last few years. It is a phenomenon of sufficient consequence that a book (Bye-bye 68...Renegaten der Linken) is devoted to it by Claus Wolschlag of the Editions Leopold Stocker.


-Albert Jacquemin
Translated from the May/June 1998 issue of Résistance!, official publication of UNITÉ RADICALE

 2 German Law Journal No. 13 (01 August 2001) - Public Law

Federal Constitutional Court Issues Temporary Injunction in the NPD Party Ban Case

 






I. Introduction

[1] German Law Journal reported last November on the German Government's plans to take the extraordinary move of seeking a constitutional ban of the extreme right-wing National Democratic Party of Germany. (1) At the end of January, 2001, the Federal Government filed its motion for a ban of the NPD with the Federal Constitutional Court in Karlsruhe. At the end of March, 2001, the Bundestag (Federal Parliament) and the Bundesrat (Federal Legislative Chamber of the States) followed with separate motions. The Federal Constitutional Court now has before it three separate actions, raising distinct claims and presenting distinct evidence, seeking the constitutional excommunication of the NPD. The motions present a unified front from every political sector of the German constitutional order: the executive, the legislature and the Länder (federal states). This lock-step approach to the effort to ban the NPD was part of the master-scheme of Federal Interior Minister Otto Schily, who pressed hard to gain support for the move to seek a ban from all mainstream political parties and all the Länder, at least in part to limit the political fall-out in the case that the Constitutional Court finds against the motions. (2)

[2] Justice Hans-Joachim Jentsch of the Constitutional Court's Second Senate will serve as the Berichterstaater(Reporting Judge – Case Manager).

[3] As noted in the previous GLJ report, the coalition building effort of Interior Minister Schily of the SPD (Social Democratic Party of Germany) had already required him to reconcile himself to a political alliance with the Bavarian Interior Minister Günther Beckstein of the opposition's Bavarian sister party, the CSU (Christian Social Union). (3) Now, with the motions pending before the Federal Constitutional Court, Schily finds himself confronted with the task of reconciling his past. Representing the NPD in the proceedings will be Berlin attorney Horst Mahler, a former left-wing comrade and client of Otto Schily. The personal histories of Schily and Mahler are dramatically symbolic of the tumultuous generation that came into its own in the 1970s, known in Germany as the "68ers." The party-ban proceedings, representing, as they necessarily do, an epic, self-conscious struggle for the modern identity of Germany, take on even greater historical resonance when the Schily-Mahler confrontation is added to the mix. The party-ban proceedings will serve as a definitive moment for post-war Germany; addressing at one time the meaning for modern Germany of the stubborn sub-text of Germany's Nazi history and the scars left behind by the riots and terrorism of the 1970s and 1980s.

[4] Recent events are suggestive of the edginess one would expect from such a high-stakes drama. While girding itself to consider the motions seeking a ban of the NPD, the Federal Constitutional Court was recently asked by the attorney representing the NPD to issue a temporary injunction pursuant to Article 32 of the BVerfGG (Federal Constitutional Court Act) following the confiscation by the Berlin Prosecuting Attorney's Office of all of his computer equipment and computer data-files (from his home, personal office and his office at the headquarters of the NPD).

II. Horst Mahler: A Radical Biography (4)

[5] Horst Mahler's strongly held and controversial beliefs have kept him at odds with the Berlin Prosecuting Attorney's Office for the length of his career. However, the most recent clash, which led to the confiscation of his computer equipment on July 11, 2001, represents the first such confrontation since his dramatic conversion from a leader of Germany's radical left-wing movement in the 1970s to a leader of Germany's radical right-wing movement today.

[6] Few had such solid radical left-wing credentials as Horst Mahler. He emerged as a central figure in the revolutionary movement in 1968, when he took part in the violent demonstrations against the Springer Publishing House in response to the assassination of Rudi Dutschke. Convicted and sentenced to a short jail term for his participation in the demonstrations, Mahler fled Germany with other members of the Rote-Armee-Fraktion (RAF) for revolutionary training in Jordan. Upon his return to Germany, Mahler was arrested and charged with planning and participating in the violent escape from prison of his RAF comrade Andreas Baader. Otto Schily represented Mahler in the criminal trial on these charges and won Mahler an acquittal. In 1973, Mahler was convicted of aggravated robbery and sentenced to 12 years in prison for his role in RAF-backed bank robberies. When all other charges against Mahler were finally settled, he faced a total of 14 years in prison. In 1974 his license to practice law was revoked.

[7] Evidence of the shift taking place in Mahler's ideology came in 1977, in a commentary he wrote from prison in which he described "that he was being internally freed from the dogmatic revolutionary theory of Marxism-Lenninism." In spite of his changing world view, Mahler continued to receive support from young German leftists, including his attorney throughout this period, Gerhard Schroeder. Mahler was released on parole after 10 years in prison. In 1988, his motion for reinstatement to the practice of law was rejected by the local authorities but that decision was reversed on appeal by the Bundesgerichtshof (Federal Court of Justice), which noted a sincere change in Mahler. It was not until late in the 1990s, however, that the extreme and improbable nature of Mahler's change began to earn him public attention. In an interview with the weekly newspaper Die Zeit, Mahler explained that the roots of his ideological shift lie in the disillusioning extremism of his experience in Jordan in 1970. Since the late-1990s Mahler has published extensively, especially in the internet, in support of xenophobic and nationalistic ideology. During this period, Mahler also came to be associated with the extreme right-wing National Democratic Party of Germany (NPD), eventually assuming the role of the party's lead counsel in the party-ban proceedings before the Federal Constitutional Court. Of his writings, the essays "Flugschrift an die Deutschen" and more recently "Deutschen Kollegs," were ethnically inflammatory. In "Deutschen Kollegs" and a number of other publications Mahler expressed extreme hostility for Jews and joined the call for a ban on the Jewish community in Germany. Mahler's writings led to the seizures of his computer equipment and data in early July, 2001, as part of the Berlin Prosecuting Attorney's criminal investigation of Mahler for violation of Germany's hate-speech law (Volksverhetzung, StGB § 130). (5)

III. The Motion for a Temporary Injunction and the Court's Judgement

[8] Mahler brought his Article 32 BVerfGG (Federal Constitutional Court Act) motion seeking a temporary injunction against the seizure (on June 11, 2001) of his computer equipment and data within the framework of the on-going NPD party-ban process before the Court. (7) In this sense, the motions concern him in his capacity as lead counsel for the NPD in the party-ban proceedings and not in his capacity as an alleged violator of Germany's hate-speech law. Mahler asserted the following urgent needs to avert "serious detriment" in his motions: (a) that the seizure made it impossible for Mahler and the team representing the NPD in the party-ban proceedings to meet the June 19, 2001, deadline for filing the responsive pleadings to the party-ban motion sponsored by the Bundesrat and to otherwise proceed with their preparations; (b) that the seizure was conducted under the pretext of the long out-standing hate-speech investigation but was truly aimed at discovering the NPD's party-ban strategy, especially in light of the fact that Mahler had acceded his responsibility for the articles at issue in the criminal allegations; and (c) that the warrants, pursuant to which the seizure was carried out, contained flaws that amounted to a possible constitutional violation and/or human rights violation.

[9] With little analysis, the Court's Second Senate unanimously granted the motion for a temporary injunction, ordering the immediate return of Mahler's computer equipment and the immediate return of the seized computer data, after it has been copied by an independent agent and left under seal with the Berlin Magistrate's Court. (8) The Second Senate concluded that a threat to the integrity of the underlying party-ban proceedings appeared possible in these circumstances, such as to qualify for protection against the kind of imminent detriment with which Article 32 is concerned. The Senate especially expressed concern for a possible violation of the right to a fair process:

Also in party-ban proceedings, the concerned party has the right to a fair process. This right can be impaired through the confiscation of data and work resources, as well as through the exposure of the trial strategy of one of the parties. (9)

[10] The Senate resolved the conflict in the case between the Prosecuting authority's obligation to develop a criminal investigation and the NPD's rights to a fair process in the party-ban proceedings in favor of the fairness of the party-ban proceedings. The Senate explained that, in such circumstances, "a weighing in favor of the undisturbed preparation of the [party-ban] proceeding" is required. (10)




(1) Government Commits to Seeking a Ban of the Extreme Right-Wing National Democratic Party of Germany, 1 GERM. L. J. 2 (November 1, 2000) http://www.germanlawjournal.com 
(2) Only the Free Democratic Party (FDP or Liberals) refused to throw its support behind the motions seeking a ban.
(3) Government Commits to Seeking a Ban of the Extreme Right-Wing National Democratic Party of Germany, 1 GERM. L. J. 2, Para. 1 (November 1, 2000) http://www.germanlawjournal.com 
(4) Information about Mahler, expressing both support and criticism, is in abundance in the Internet (in German). The short biographical-sketch presented here was drawn exclusively from information on the web-sites of: (a) the Deutsches Historisches Museum (German Historical Museum), http://www.dhm.de/lemo/html/biografien/MahlerHorst/ ; and (b) Informationsdienst gegen Rechtsextremismus (Information Service Against Right-Wing Extremism), http://www.idgr.de/lexicon/bio/m/mahler-horst/mahler.html .
(5) For a discussion of the German hate-speech law, see Federal Court of Justice (BGH) Convicts Foreigner for Internet Posted Incitement to Racial Hatred, 2 GERMAN L. J. 8 (May 1, 2001) http://www.germanlawjournal.com ; Federal Constitutional Court Reverses the Hate-Speech Conviction of Journalist Who, For an Article About a Local Political Candidate, Penned the Headline: "Culture: A Jew?", 1 GERM. L. J. 3 (November 15, 2000) http://www.germanlawjournal.com .
(6) For a brief introduction to this procedural device, see the article The Federal Constitutional Court's Emergency Power to Intervene: Provisional Measures Pursuant to Article 32 of the Federal Constitutional Court Act, also in this issue, under Public Sector.
(7) Thus fulfilling the requirement that such motions for an injunction arise out of proceedings before the Court: Article 32(1) states "In a dispute . . ." This has been interpreted to mean a dispute over which the Federal Constitutional Court would have jurisdiction. See BVerfGG Kommentar, Berkemann, p. 578-579.
(8) NPD Parteiverbot Verfahren, 2 BvB 1/01 vom 3.7.2001, http://www.bverfg.de/ .
(9) Id. at Paragraph 25.
(10) Id..


 2 German Law Journal No. 13 (01 August 2001) - Public Law

The Strange Case of Horst Mahler
Posted 5/13/2004
By William Grim
In the recent resurgence of overt political activity by Germany’s neo-Nazis, no figure is more prominent than Berlin lawyer Horst Mahler. Although Mahler is hardly a household name in America, his past political activities should be familiar to many because in the 1960’s he was one of the founders of the Baader-Meinhof terrorist group, more commonly known as the Red Army Faction.

While Mahler’s political odyssey from left-wing terrorist to spokesman and strategist for latter-day Nazis is unique, what is even more remarkable is how many of his former associates are now important figures in the current German government, including Chancellor Gerhard Schroeder.

Mahler was born in 1936 to a respectable middle-class family in the town of Haynau in the former German province of Silesia. His family had to flee Silesia in 1945 and they eventually settled in Berlin. Mahler studied law in the 1950’s at the Free University of Berlin and became active in left-wing politics. For a while Mahler was a member of the Social Democrat Party (SPD) where he became a close friend of another young lawyer, Gerhard Schroeder, who was one of the founders of the Young Socialists faction of the SPD.

Mahler’s involvement in extremist left-wing politics increased as he simultaneously pursued a highly successful career as a corporate lawyer. By the end of the 1960’s, however, his corporate law career was virtually over and he was devoting almost all of his energies to the activities of the Socialist Lawyers Collective, an organization he helped to found. His radical clients included Rudi Dutschke, Rainer Langhans and members of the Extra Parliamentary Opposition (APO).

Mahler became associated with the persons who would later form the nucleus of the Baader-Meinhof Gang during the trials in 1969 of Andreas Baader, Gudrun Ensslin, Thorwald Proll and Horst Soehnlein for the April 2, 1968 firebombing of the Schneider and Kaufhof department stores in Frankfurt. All four were convicted of arson and sentenced to three years in prison.

On May 14, 1970, Baader escaped from jail with the assistance of journalist Ulrike Meinhof and an armed band of terrorists. Mahler, who had been convicted of various crimes associated with his activities in support of the convicted arsonists, fled to East Germany along with Baader, Ensslin and Ulrike Meinhof. The group eventually ended up in Lebanon, where they received guerilla warfare and terrorist training from the Popular Front for the Liberation of Palestine (PFLP).

It was in Lebanon that the Baader-Meinhof Gang (initially known as the Baader-Mahler-Meinhof Gang) was born, although the group called itself the Red Army Faction in honor of a Japanese terrorist group. After several months, however, the PFLP, outraged at the sybaritic lifestyle of the Germans, asked Mahler and company to leave Lebanon.

Upon returning to Germany, the Baader-Meinhof Gang committed a series of bank robberies. Mahler was arrested on October 8, 1970 and charged with conspiracy to commit armed robbery as a result of his association with the Baader-Meinhof Gang. His trial in 1972 resulted in a 12-year sentence and his right to practice law was taken away in 1974. Mahler’s defense attorney during this time was the radical left-wing lawyer Otto Schily, who is now the German interior minister, responsible for pursuing Al Qaeda’s extensive terrorist infrastructure in Germany.

A Lawyer Named Schroeder

In 1978 Mahler hired a new lawyer – his old friend Gerhard Schroeder. Mahler was released from prison after serving only half his sentence, and in 1988 Schroeder successfully secured Mahler’s readmission to the bar.

In addition to resuming his legal career, Mahler continued his ideological trek toward fascism. His political shift became public knowledge in 1998 when he published an article, titled “Ex nihilo veritas fit oder das Vermaechtnis der 68er” (“Truth Revealed, or The Legacy of the Generation of 68 “) in the extreme right-wing newspaper Junge Freiheit.

In the article, Mahler lamented that the Germans, who heroically stood up to the rest of the world in World War II, have been transformed from a nation of “poets and thinkers” (“Dichter und Denker”) into a nation of “judges and hangmen” (Richter und Henker”).

The legacy of the generation of ’68 is, according to Mahler, a return to the voelkish (German nationalist) mindset of the pre-war generation.

In August of 2000, Mahler applied for membership in the National Democratic Party (NPD), one of the most prominent German neo-Nazi political organizations. In his membership application, he attached an essay blaming all of Germany’s problems on “Jewish financial capital” and “globalism,” a financial conspiracy which Mahler claims is headed up by Paul Spiegel, the chairman of the Central Council of Jews in Germany.

Ironically, the German government was embarrassed last year when its attempt to ban the NPD for violations of anti-Nazi laws was rejected by the courts because 30 of the top 200 officials of the party were discovered to be in the pay of the Verfassungsschutz, Germany’s internal security service.

In His Own Words

Mahler’s writings are easily accessible on the Internet. He maintains a website (www.deutschesreich.de) and many of his articles are available in English translation on the website of the Deutsches Kolleg (www.deutscheskolleg.org/english), a neo-Nazi think tank.

Mahler’s articles are a soul-deadening mix of German Idealist philosophy, Hitlerian racial hatred, and the Darwinian nationalism espoused by Heinrich von Trietschke (imagine Mein Kampf if it had been written by Kant or Hegel).

While he is currently on trial for public incitement and has been convicted of publicly condoning criminal activities (last year he was fined several thousand euros for publicly supporting the 9/11 terrorist attacks), Mahler has been able to keep his website from being banned by carefully parsing his words so that they do not violate Germany’s laws against racial incitement, Nazi propaganda and Holocaust denial. For instance, Mahler will not explicitly deny the Holocaust, but will instead say that it was an insignificant or irrelevant event (or even a necessary event in the evolution of the historical Will).

In Mahler’s current trial in Berlin, he is charged with distributing pamphlets that state that anti-Semitism is a sign of good mental health, and he has risked being charged with further offenses for stating in court that “It is a lie that we [Germany] systematically murdered six million Jews.”

Mahler also uses code words to avoid running afoul of German laws. He commonly employs “globalism” and “East Coast” to refer to the vast Jewish conspiracy he believes is controlling the world and suppressing the German nation. At times, Mahler tries to make it sound as though anti-Semitism is only in the interest of Jews everywhere. In his rambling essay “The Redemptive Historical Role of the German Reich,” he states:

“In order to save the Jews from their final destruction in a newly kindled firestorm of hatred of the Jews, the German Reich is now called upon to actually bring about the Final Solution to the Jewish Question – by means of the surmounting of Judaism, for which German Idealism holds out to us the guidelines.”

Although it sounds as if Mahler is only asking Jews to stop being Jewish and to embrace German Idealism, the intent is much more sinister. One of Mahler’s concerns is with what he calls the Volksgemeinschaft, or community of the folk. While he makes it sound as though this is a spirit-minded community, it is actually nothing other than the Greater German Reich of the Hitler period. In fact, in a draft constitution for his vision of a new German Reich, Mahler (along with fellow Deutsches Kolleg member Reinhold Oberlercher) consider Austria, the Netherlands and Switzerland to be part of the Volksgemeinschaft.

‘A Problem With the Jews’

When Mahler is involved in a trial his rhetoric becomes more militant and explicit. In his legal written response to the court for his current trial on the charge of incitement of the people, Mahler writes:

“Their [the Jews’] arrogance, which enables them to rule the world, will break in the realization that Ya-weh is by nature Satan, the enemy of man and adversary of God....At the end, the Jews will die of a broken heart. Their death as Jews, however, will be their resurrection as men.”

Mahler’s words are venal, but they exhibit the venality of a gifted lawyer who is adept at circumventing Germany’s – for want of a better term – hate crimes laws. While not advocating the physical death of Jews as human beings, Mahler claims to be only advocating the spiritual conversion or the “death” of Jews qua Jews. But since Judaism is a racial definition as well as a means of religious self-identification, Mahler’s hateful but glib assertions beg the question of the manner of this Jewish “death.” The answer is found at the conclusion of Mahler’s response to the court:

“We have a problem with the Jews....Serious problems that are not solved are like a cancerous growth. They kill the infected organism. The German Reich will solve the Jewish Question. How it is to be solved-that depends on the Jews. Germany is not the country of the Jews, and it is not the country of the Turks. Germany is the country of the Germans – and only the Germans! Germany will again become German! Long live the Holy German Reich!”

Therefore, it goes without saying, Mahler’s Fourth Reich, just like the Third Reich of Hitler, would be Judenrein.

It should come as no surprise that someone like Mahler, a former left-wing extremist, is now an anti-Semitic right-wing extremist. In reality, the extreme Left and the extreme Right are merely two strains of the same disease: fascism. That anti-Semitism holds sway on college campuses is also nothing new – the roots of academic anti-Semitism go back to Mahler’s so-called “Generation of ’68.”

One of the catalyzing events in the history of German left-wing extremism was the shooting death of a young college student named Benno Ohnesorg on June 2, 1967, in Berlin at a riot that occurred during a protest against the visiting Shah of Iran. Ohnesorg was shot by a plainclothes policeman named Karl-Heinz Kurras. Kurras, who claimed that his gun went off accidentally, was charged with manslaughter, but was later acquitted at trial.

The verdict caused disillusionment among Germany’s left-wing extremists, many of whom decided to adopt even more radical political tactics. It is also from this time that the extreme Left in Germany and elsewhere began to become overtly anti-Semitic and openly allied with Islamic extremists.
In fact, members of the 2 June Movement, a left-wing terrorist group closely associated with the better-known Baader-Meinhof Gang, once planned to bomb a Jewish house in Berlin in order to, in the words of its leader Ralf Reinders, “...Get rid of this thing about Jews we’ve all had to have since the Nazi time.”

Horst Mahler and many of the members of the “Generation of ’68” are proof positive of the old adage that “the more things change the more they remain the same.”

Fortunately, Mahler’s inability to change prevented him from gaining the respectability that shrouds the radical pasts of Germany’s current political elite. Had Mahler been able to refrain from public pronouncements and self-aggrandizement, he, and not Otto Schily, might have become Germany’s interior minister.

The question of how many respectable members of the New Left in Old Europe secretly hold views similar to those professed by Horst Mahler is one that has yet to be answered in full. The final success of the War Against Terror, however, will not allow this question to remain unaddressed.

William Grim is an American writer living in Germany. He can be contacted at wgrim@myrealbox.com. Read more by and about him at williamegrim.tripod.com.

http://www.thejewishpress.com/news_article.asp?article=3710

From BBC News:

MMonday, 13 January, 2003, 18:42 GMT   Neo-Nazi blames US for 11 September   Mahler: Peoples have right to self-defence A German far-right leader on trial for praising the 11 September attacks continued to lash out at the US in his first court appearance on Monday. Horst Mahler, a leading ideologue of the extreme-right National Democratic Party, is accused of condoning an illegal act. Nine days after the attacks in September 2001 he said in an interview on the ARD television network they were "cruel" but "justified" and said the perpetrators had his full sympathy. In court in Hamburg he said Arabs had a right to retribution against the United States, which he described as "the bloodiest and most imperialist power the world has ever seen". 'Self-defence' "Peoples that are fighting for their life have the right to self-defence," he said.   I say it was an action that, as cruel as it was, was justified   Horst Mahler in September 2001   He denied that he made the comments in the form that they were broadcast. Judge Gudrun Stoehr adjourned the trial after Mr Mahler had spoken, saying she wanted to hear testimony from the television reporters. Mr Mahler, a 66-year-old lawyer, was once a member of the leftist Red Army Faction terrorist group, but later shifted to the opposite end of the political spectrum. Mr Mahler told the court that the 11 September attacks were part of a US conspiracy to prepare a "war mood" in the country. "It's not true that al-Qaeda had anything to do with it," he said. Shouting Mr Mahler accused Jews of seeking "world domination" and shouted at a prosecutor when she tried to intervene. The BBC's Katya Adler in Berlin says the trial of Mr Mahler is seen in Germany as a warning by the authorities to the country's neo-Nazis. The government is trying to ban the NPD because of its concern over a string of violent attacks blamed on neo-Nazi groups and their skinhead followers. The Mahler case runs concurrently to that in another Hamburg court, where a Moroccan student, Mounir al-Motassadek, stands accused of helping the 11 September hijackers. His trial, which started late last year, is the first in Europe directly connected with the attacks. Mr Mahler's links to the Red Army Faction earned him a 10-year jail sentence for armed robbery in 1974.

1/16/2005

No Free Speech for German Patriot!

Posted under:

• General

— @ 12:28 am

 

Pictured Udo Voight, leader of the NPD, along with Horst Mahler (right)

News Flash! Word just came in that Horst Mahler of the NPD in Germany was sentenced to 9 months in prison for criticizing Jewish supremacism.

German handed 9 months for distributing anti-Semitic material
By The Associated Press
BERLIN - A far-right German lawyer was sentenced to nine months in prison Wednesday for handing out anti-Semitic propaganda.

One more time the lie of freedom of speech in Western nations is exposed for the world to see. Thousands have been prosecuted in Europe for simply criticizing Jewish supremacism and its ramifications. Any other nationality, group or religion may be criticized freely. Elie Wiesel, Nobel Prize winner can say that every Jew should set aside an hour a day for pure hatr