The Lightning and the Sun
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211–212 PART IV
BOTH SUN AND LIGHTNING
(Adolf Hitler)
CHAPTER XII
THE LATE-BORN CHILD OF LIGHTIt was in 1889 — during the first year of Kaiser William the Second’s reign. Bismark — the Iron Chancellor; the maker of the Second German Reich — was still in power, though not for long. The hidden anti-German forces that were soon to cause his dismissal and then, gradually, to break the impetus he had given things, were already at work; had been at work for years. But there were imponderable factors — moral and mystical forces — besides and, nay, behind them: the very forces of disintegration that had been, for over two millenniums,1 striving to lead the Aryan race to its doom. And it needed a more-than-political genius, nay, a more-than-human personality, to stand in the way of those. Specially for the past hundred years, i.e., since the outbreak of the French Revolution, Europe had been sinking, more speedily than ever, under the influence of international Jewry and of its cunning agents: Free Masonry, and the various so-called “spiritual” secret bodies directly or indirectly affiliated to it. Centuries of erroneous application of Christianity — an essentially other-worldly creed — to worldly affairs, had prepared the ground for the triumph of the most dangerous superstitions: the belief in the “equal rights” of “all men” to life and “happiness”; the belief in citizenship and “culture” as distinct from and more important than race; the belief in illimited “progress” through a presumed universal receptivity to “education” and in the possibility of universal Peace and “happiness” as a result of “progress” — the wonderful 1 I say “over two millenniums” meaning that the disintegrating influence of Jewry upon the Aryan race began before the advent of Christianity. The disastrous new scale of values drawn from the misapplied other-worldly religion, and the spreading of the creed itself, were the consequences of Jewish influence, not its causes. discoveries of science being put to the service of “man”; the belief in the right of man to work against Nature’s spirit and purpose for his own brief pleasure or profit. One had increasingly stressed, exalted, made popular the sickly love of “man” as distinct from and opposed to all other creatures, or, to be more accurate, the love of a repulsive, standardised conception of “the average man,” “neither all good nor all bad” but weak, mediocre, — as foreign as possible to the age-old warrior-like Aryan idea of superior humanity expressed in the conception of the “hero like unto the Gods,” to use Homer’s words. And colonialism was at its height, and Christian missionary activity also. Which means that, after having given herself up to the forces of disintegration, Europe was rapidly handing the rest of the world over to them; preparing the very last phase of the Dark Age: the state of biological chaos which is the preliminary condition of the rule of the worst and the systematic annihilation of any surviving human élite of blood and character. At that time, an elderly, honest and hard-working Customs officer lived with his wife and family in Braunau, a pretty little town on the river Inn, on the border of Austria and Germany. The town, with its main square, on one side of which an old fountain, dominated by a stone statue of Christ, is still to be seen; with its old houses and churches, its old streets, — clean, but often narrow, — and the four-storied “tower” — Salzburger Turm, —that already separated the main square from “the Suburb,”1 was little different from any small town in the region. It probably looked much the same as it does to-day: small towns change less than large ones. And the Customs officer, whose name was Alois Hitler, lived and re-acted to, life as many a Government clerk. Gifted with enormous will-power and perseverance, he had, in his youth, worked himself up from the position of a village lad to that of a scribe in a Government office, which appeared to him as the summit of respectability. And now, after all these years, the days of 1 Die Vorstadt. which were so desperately alike, his dreary life did not seem dreary to him, for he had no time to think of it as such. Meticulously dutiful, he worked and worked. And days and years went by. Time would soon come when the honest clerk would retire, with a small pension. Meanwhile, he lived in “the Suburb,” only a few footsteps from the Salzburger Turm, in an old, two-storied house that had picturesque arched landings at the top of each flight of stairs, and spacious rooms. His wife, Clara, was pretty: blonde, with magnificent blue eyes. Aged twenty-nine only, (she was his third wife) she was of an ardent, thoughtful and self-possessed nature; as imaginative and intuitive as her husband was unromantically pains-taking; as loving as he was dutiful; and capable of endless sustained sacrifice. She respected him deeply; he was her husband. But she loved her children — and God; God in her children. And she did not herself know how right she was, i.e., how truly the divine spirit — the divine collective Self of Aryan mankind, Whose manifestation appears now and then in the form of an extraordinary human being, — lived in the youngest baby son that she was nursing: her fourth child. She had just given birth to him on the 20th of April, at six o’clock eighteen in the afternoon, in that large airy room on the second floor — the last on the right hand side, at the end of a narrow passage — in which she was now reclining, still feeling weak, but happy. The three windows opened on the street. Through their spotless glass-panes and white blinds warm sunshine poured in. The baby slept. The mother rested. She did not know that she had just been the instrument of a tremendous cosmic Will. A few hundreds of yards away, — beyond the Salzburger Turm and the broad Square surrounded with relatively high houses, — on flowed the greyish-blue River Inn, tributary of the Danube. There was a bridge over it, like to-day. The landscape — soft green hills, with woods here and there; and neat and homely red-roofed houses, and, occasionally, the steeple of a church, between the river bank and the rich green slopes in the distance — as the same on both sides of the bridge. The people were the same: Bavarians; — Germans. But this side — where the main Square with its old fountain, the Salzburger Turm and “the Suburb” stood — was called “Austria”; the other side: Germany. The baby slept; the mother rested; was grateful for the bright sunshine and the coming summer. She would be able to take the child out, now and then, when she would find time. In the meantime she prayed to the Queen of Heaven that he might live: her three first children had died, one after the other. The Child was christened Adolf. Thirty-five years later, the Man into whom he had grown was to write: “It appears to me to-day that Destiny has happily appointed me Braunau on the Inn as a birthplace. This little town lies indeed on the border of the two German States, the unification of which we men of the younger generation consider as our life’s work, to be carried out by all means.”1 He referred to “Destiny.” Had it not been for the oddness of such a statement in a book written for millions of Europeans hardly concerned with or interested in the idea of birth and rebirth, he could have, with equal if not greater accuracy, spoken of his “own choice.” For according to the Ancient Wisdom, men of such a quality as he choose to be born, without being compelled to, and choose their birthplace. Invisible in the blue sky above the little frontier-town, the stars formed, on the 20th. of April 1889, at six o’clock eighteen in the afternoon, a definite pattern marking the return to earth of Him Who comes back; of the divine Man “against Time” — the incarnate collective Self of superior mankind, — Who, again and again, and every time more heroically, stands alone against the ever-accelerated current of universal decay, and prepares, in hard, bloody struggle, the dawning of the following Time-cycle, even if he be, for some years or decades, apparently bound to fail. For the newly born Babe was none other than He. 1 Adolf Hitler, “Mein Kampf,” p. 1.
Never had circumstances been more unfavourable to His recognition, nay, to the very possibility of His taking consciousness of His mission in the garb of a predestined ruler. Not only was there, as everyone will readily agree, a long way from the child’s humble status to that which he had to attain in order to play, in the history of the West, the political part he was destined, but nothing seemed likely to prepare him for the accomplishment of his even greater task, namely that of awakening the Western Aryan Soul to its own natural wisdom. Aryan Wisdom, in its conscious, warrior-like form, in opposition to all the traditional values of Christianity, was unknown in the Western world of the time, let alone in Braunau on the Inn, — unknown, at least, to all but a few lonely thinkers such as Friedrich Nietzsche. The heavenly Powers, however, gave the divine Child two main privileges through which he was, amazingly soon, to become aware of it; to reinvent it of his own accord; first, a pure, healthy heredity, containing the very best both of Nordic and of Keltic blood — the fiery imagination and mystical intuition of the Kelt, allied to Nordic willpower, thoroughness, efficiency and sense of justice, (and insight also); and, along with that, a passionate, limitless and fathomless love for that German Land that stretched on both sides of the Inn as well as on both sides of the Danube and beyond, and for its people, his blood-brothers: not those who are perfect specimens of higher humanity (for there are none in this Dark Age) but for those who can and will become such ones, while they have the stuff in them. Through that love — and through it alone — he was to raise himself to the intuitive certitude of the eternal Truth upon which he was to build the National Socialist Doctrine, modern form of the perennial Religion of Life; to that certitude which separates him from even the greatest politicians and sets him straight away into the category of the warring Seers, Founders of the healthiest civilisations we know; into the category of the. Men “against Time,” whose vision grasps, beyond our sickly world, doomed to speedy destruction, the yet unthinkable following Golden Age, of which they are the prophets and will be the gods.
Written in Emsdetten in Westfalen (Germany), on the 14th of August, 1954.
CHAPTER XIII THE STRUGGLE FOR TRUTHWhether alive or dead in the flesh, the predestined Child of Braunau — Adolf Hitler, — lives forever in National Socialism, his creation and integral expression. To understand the latter is to understand him: to see him in the proper light and to place him — whether one be, personally, attracted to him or not, — on the proper level and in the proper class among the galaxy of exceptionally great men. And that is precisely what most National Socialists, even those who remained after 1945, irreproachable in their profession of faith — even “fanatical” ones — (let alone our enemies, and the world at large, which lies for the last ten years under their influence), apparently fail to do, out of lack off, feeling for cosmic realities and, in particular, out of lack of awareness of the rhythm of Time which explains an laws of history, when not also all great happenings. One should carefully distinguish the ephemeral N.S.D.A.P., — the National Socialist German Workers Party;1 an organisation in view of precise aims, which have their place in German and European history, — from the everlasting National Socialist Idea. The Party came (officially) into existence on the 24th of February 1920; in fact, already in 1919. It was a revolutionary body determined to win power for its Leader — and for its members, — to rid Germany of the enslavement and shame resulting from the Versailles Treaty, and — for the first time in the history of the West, — to apply, on a broad scale, solid — eternal — biological principles to social and to political life. It had, however, the characteristics of even the very best organisations of our Dark Age: their inherent clumsiness; their all-too-human short-comings. There were all sorts of people — fearless idealists and time-servers; heroes, nay, demi-gods, and an immense majority of irresponsible, sheep-like creatures, and a few 1 Nationalsozialistische Deutsche Arbeiter Partei. influential traitors — among the thirteen million members it had at the height of its glory. It achieved a lot, and yet it failed. It has, since 1945, ceased to exist as a body, and even if it be, one day, destined to rise again under its old name and everlasting Sign, will never be restored exactly as before. Cannot be; for it belongs to Time, and in Time nothing is ever restored. Should not be; for restoration would mean stagnation, whence incapacity to face new circumstances and overcome new dangers. The National Socialist Idea is not the Party. Not only was it in existence —“in the air” — more or less in its present-day garb, before the Party (the Proclamation of Friedrich Lange’s “Deutsches Bund,” in Heidelberg, on the 9th of May 1894 — when Adolf Hitler was five years old — has all the traits of a National Socialist Manifesto; and so have Hans Krebs’ declarations in 1904), but it is, in its essence, as old as the oldest contact and first clash between the Germanic race and the outer world. Fundamentally, it is nothing else but the expression of the collective will of the race to survive and to rule; of its readiness to combat and eradicate all that which, from without or from within, stands in the way of its survival and expansion; of its healthy consciousness of itself — of its strength; of its youth; — and of Godhead within itself: a biological reality stressed in political and in social life, rather than a “political” idea. One could say that Theodoric the Great acted in the true National Socialist spirit when, fourteen hundred years before the famous “Nüremberg Laws,” he did all he possibly could to prevent marriages between his Goths and the racially less pure — less Aryan — people of conquered Italy, let alone people of altogether non-Aryan stock. And I have many times and in different writings pointed out that there is no difference in purpose and in standpoint between the National Socialist attitude to life and that of the ancient, warrior-like Aryans, worshippers of Light, who were conquering North-West India, setting the caste-system, conceived on a racial basis, between themselves and the conquered people, and praying the Vedic Gods for “many sons,” prosperous flocks, and “victory over the dark-skinned Dasyus” — for Lebensraum — several thousands of years before 1919, 1933, or 1935. One could go a step further and state that, in its essence, the National Socialist Idea exceeds not only Germany and our times, but the Aryan race and mankind itself and any epoch; that it ultimately expresses that mysterious and unfailing Wisdom according to which Nature lives and creates: the impersonal Wisdom of the primaeval forest and of the ocean-depth, and of the spheres in the dark fields of Space; and that it is Adolf Hitler’s glory not merely to have gone back to that divine Wisdom, — stigmatising man’s silly infatuation for “intellect,” his childish pride in “progress” and his criminal attempt to enslave Nature, — but to have made it the basis of a practical regeneration-policy of world-wide scope, precisely now, in our over-crowded, over-civilised, and technically over-evolved world, at the very end of the Dark Age. In other words, it is impossible to understand National Socialism unless one integrates it into the cyclic conception of history as suggested by Tradition, i.e., unless one sees in it not a political system among many others, — not an ephemeral “ism,” product of ephemeral circumstances, — but the last, (or, as we shall see, the one before the last) effort of the permanent and more-than-human Forces of Life within this Time-cycle, against the accelerated current of degeneracy characteristic of any advanced development in Time, or, in one sentence, unless one sees in it the effort “against Time” at the very end of the last Age of our present Cycle. Seen in this light, the whole well-known struggle to free Germany from the enslavement to which the Versailles Treaty had reduced her, — the National Socialist struggle for “freedom and bread.” (and far space); for the German people’s right to thrive in healthy creative activity, — is the last (or, rather, as we shall see, the one before the last) phase of the perennial Struggle for Truth within the present Time-cycle the form which that perennial Struggle was bound to take at our epoch, i.e., at the end of the Dark Age. And Adolf Hitler is the most heroic of the heroes who, in the course of history, stood in the way of the world’s fated downward rush towards its doom; the One Who comes back, in His last desperate attempt to save that which is still worth saving, before it is too late, — the typical Man “against Time.” He embodies that eternal Nature-wisdom to which I have alluded in the former paragraph — the only wisdom that deserves the name of divine, and opposed it, — not human arguments, —to the false science, and false religion and false morality and, of course, also false political conceptions of our decadent Age, and made Germany’s struggle for freedom the occasion of a broader systematic struggle for the liberation of higher mankind from the chains of the Dark Age. And made the Sign of the Sun — the Sign of Health1 — the Symbol of both German and Aryan regeneration, and Germany, the holy Land of the West — the Stronghold of regenerate Aryandom. Considered as the twentieth century expression of the age-old yearning of Aryan mankind to free itself, here and at once, from the appalling determinism of decay, National Socialism begins before Adolf Hitler’s political career. Its un-recorded but real evolution as an incarnate Idea, — its true history — starts with the future German Führer’s gradual awakening to the consciousness of his own scale of values, of his fundamental aspirations and repulsions, and of his mission: the awakening of the Man “against Time,” as such. There are, to my knowledge, — unfortunately, — no records of Adolf Hitler’s childhood. And, enlightening as it surely is, the little one can gather about it from a conversation with his most sympathetic old tutor, Herr Mayrhofer, (who is still living in Leonding, near Linz, and whom I met twice) and the little he mentions himself in “Mein Kampf” (which is not an autobiography) is not enough to buttress such a definite (and unusual) view of him as the one put forth in the present study. The one apparently authoritative picture of the future ruler’s life and character, years before he “decided to become a politician,” is to be found in the very good book in which August Kubizek — the one friend he had in early youth, — has related the story of his four years’ friendship with him, namely from 1904 to 1908.2 In those years — i.e., when he was over fifteen, less than nineteen, — Adolf Hitler’s main traits of character were already fixed, and visible at every step of his: in all he said or did. 1 The Swastika, “Swasthi,” Sanskrit,
meaning: “health,” “well-being.” His scale of values was already that one which was, in later years, to set him apart from every political leader of our times. And the psychological (the real) basis of his philosophy the source of his unshakable faith in it, and the key to his whole career, — was already definite. In other words, the man he was to be — the Man he could but be, under the given circumstances, — had already taken shape and was, with the sureness of instinct, with a mysterious, inner knowledge, a logic of his own that baffled all human calculations, invincibly following the path of his tremendous destiny. And the features of the rapidly awakening personality were unmistakably those, and the unfailing, baffling logic, that, of a Man of the type I have, in this book, characterised as “against Time”: of an inspired, ruthless and realistic — extraordinarily far sighted — fighter for a Golden Age ideal, in the depth of our Dark Age. And, were we able to trace the history of Adolf Hitler’s evolution further into those very early years which he describes as providing (from the standpoint of events) “little to remember,”1 it is not only probable but certain that we would find, in him, up to the very beginning of his life, the self-same, deeply distinctive traits of character, the self-same fundamental aspirations — the same person. Such men as he are not, as so many people seem to think, the “product of circumstances,” but predestined beings who use the given circumstances to the utmost, for a purpose which far exceeds the obvious, immediate aim of their action, or, to speak the language of ancient Wisdom, — and one is, ultimately, compelled to speak that language, — great free Souls,2 no longer bound by the law of birth and rebirth, who choose to be born in the environment (within the race, the country, the social stratum) in which, and to grow into leading men and to struggle as such under the circumstances under which they are to act the most efficiently, in the highest interest of Creation. They are children and adolescents “against Time” before leaving in history the mark of their passage as Men “against Time.” One of the most noticeable traits of people “against Time” — no less than of those I have described as “above Time” — is that they fit nowhere in the world as it is; that their moral 1 “Mein Kampf,” Vol. I, chapter 1, p. 2. and aesthetic — and practical — standards: their conception of happiness and unhappiness, their idea of “success” and failure, and of usefulness, in one word their values, and its, have nothing in common. And, from all that his friend A. Kubizek relates about Adolf Hitler’s adolescence in Linz, that appears precisely to have been the case of the future master of Germany, .at that time a no doubt remarkably gifted but, in the estimation of cool-minded grown-ups, “unpractical” youth, who had recently left the middle-school without completing the course of his studies, and nourished the ambition of becoming a great artist — a painter, or perhaps an architect — with little material prospects of fulfilling it, and who lived on his widowed mother’s meagre pension, and roamed about the streets — or the countryside — and occasionally went to the theatre (taking admittedly the cheapest seats,) and made gigantic plans and spoke — already — with compelling eloquence, — of things that interested nobody but himself, while other boys earned their living and helped their families, or were learning something “useful.” “He just fitted into no social frame whatsoever,”1 concludes A. Kubizek, after having tried to, analyse the reasons why his friend, despite capacities by far above the average, failed, even in subsequent years, to “get on” professionally. “He had not the slightest ambition of securing himself a livelihood”2 and of being comfortable. He did not wish to be “comfortable.” He did not — and never was to — think in terms of comfort or of personal “happiness.” What others called “enjoying life” was something absolutely foreign to him.3 Nor could he “take things as they came” and live lightly, free of worry, entirely within the present.4 He was, at a very early age, intensely aware that things were wrong in the world round him — wrong in every walk of life, in every domain of thought and action, from A to Z, — and he felt himself duty-bound to change them; not to change this or that in them, leaving the rest untouched, but to change them ruthlessly and radically, for they were radically wrong, and to build everything anew, according to principles different from those that had prevailed up till then. 1 August Kubizek, “Adolf Hitler, mein Jugendfreund,”
p. 37. And this was not a mere wish, a more or less vague desire or day-dream. It was a purpose that he pursued with “deadly seriousness”1 and unfailing consistency,2 busying himself long before hand with the most minute details of his plans in every particular case, without for all that ever losing sight of the spirit and general lines of his creation as a whole, so much so that that “extraordinary seriousness” and consistency — and merciless radicality3 — struck all those who knew him as the main trait of his character. He pursued it — nay, already in those years in which he was not yet politically active; already while he himself still believed that art would remain, throughout life, his first and foremost concern — with that feverish impatience which finds its expression in the words: “Now, or never”; with the haste inherent in all earnest action “against Time.” And that impatience — that tragic awareness that “tomorrow will be too late” — was to stamp his whole career as a ruler and as the Founder of the last true civilisation within the Dark Age. In it, in fact, lies the source and the explanation of Adolf Hitler’s most drastic — and most criticized — steps in later life and the sign that National Socialism, that most heroic of all reactions against our Dark Age, historically still belongs to this Age, while transcending its spirit. The ideal in the name of which Adolf Hitler constantly rebelled against practically all he saw in living life — already as an adolescent, and then more and more as a young man and as a man thirty and over thirty — was nothing less than that which I have described in this book as “a Golden Age ideal”; the inner vision of a healthy, beautiful and also peaceful (necessarily peaceful) world; of the real earthly paradise, faithful image of cosmic perfection, in which righteousness prevails as a matter of course. There can be no doubt about it if one reads not only that interesting story of his youthful years which his friend A. Kubizek has written, but also all that he wrote and said himself in later, active life. And in an epoch such as that in 1 August Kubizek, Ibid., p. 43. which we are now living — when, all over the world, every possible attempt is made to present him not merely as “a war monger” but as the “war criminal” number one, — it is not superfluous to stress the fact that Adolf Hitler was, not only at the dawn of his awakening as a “Man against Time” but all his life, “a bitter enemy of war”1 as such; the fact that he was by nature “gifted with deep sensitiveness, and full of sympathy for others”2; that his programme was essentially a constructive one, his struggle, the struggle for an exalted, positive aim, his aim: the regeneration of higher mankind (of the only section of mankind worth saving) and, ultimately, through the survival of regenerated higher mankind, the restoration of the long-destroyed harmony between the cosmic Order and the sociopolitical conditions on earth, i.e., the restoration of Golden Age conditions; the opening not merely of a “new era” for Germany, but of a new Time-cycle for the whole world. It is not superfluous, in times like ours, to remind the reader of all the Führer’s efforts to avoid the Second World War, even at the price of heavy concessions, and then, (when this had proved impossible) to stop it, while it could yet be stopped. It is not superfluous to recall the words he addressed his old friend Kubizek on the 23rd of July 1940, i.e. when, from a military standpoint, all seemed to be going on splendidly; when the Swastika Flag was fluttering over public buildings in the capitals of seven conquered States, — “This war thrusts us years back in our constructive work. It is deplorable. I have not indeed become the Chancellor of the Greater German Reich in order to conduct war!”3 Not only was he against war for war’s sake (or for the sake of worthless motives) but he was against any form of useless violence, not to speak of “useless cruelty,” which was, under the Third Reich, according to law and (whenever detected) also in fact, a severely punishable offence.4 The news of even such an understandable outburst of broad-scale revengefulness as that which took place during the 1 August Kubizek, “Adolf Hitler, mein Jugendfreund,”
p. 294. “Kristall Nacht” (8th–9th of November 1938) — attacks on Jews and Jewish property, and burning down of synagogues in answer to repeated Jewish provocation, — brought him “to the pitch of indignation.”1 That inborn reluctance to wanton violence is a trait common to all those whom I have called men “above Time” (such as King Akhnaton, the Buddha, or Jesus Christ) and to the great fighters “against Time,” Founders of new religious and cultural eras, such as Lord Krishna or, nearer to our times, the Prophet Mahomet, the only men with whom Adolf Hitler can be compared if one feels at all the necessity of drawing historical parallels. It is one of the signs that his ultimate aim remained — like theirs — a state of deep-rooted, lasting, (more-than-human) harmony, not of conflict among men; in other words, I repeat, a restoration of the original Golden Age conditions upon earth, the only conditions under which absolute health — which means: perfection, — ever prevailed. Considered in the light of such an aim, every necessary violence is a “deplorable” necessity (to quote once more Adolf Hitler’s own words about, the Second World War in 1940). Every unnecessary violence is a denial of the spirit of such a struggle “against Time” as that of National Socialism for power; a foolish provocation of the Dark Forces that stand in the way of its success, and. therefore a sin against the Cause of Truth. And that is the real, deep meaning of the Führer’s bitter words, addressed to Dr. Goebbels at the news of the “Kristall Nacht”: “You people have thrust back National Socialism, and spoilt my work for many years when not for good, through this nonsense!”2 Adolf Hitler’s leading emotion is obviously his “love beyond all measure”3 for Germany and all that is German. “He lived in the German people; nothing counted for him, save they.”4 These words, describing the future ruler’s feelings al-ready in early youth, are true at all stages of his life. And his 1 K. Hierl, “In Dienzt für Deutschland,” p. 138. main intellectual, or rather, spiritual, feature, is perhaps that inborn, baffling intuition of history in the broadest sense of the word — of history as our planet’s destiny, — which lifts him straight above all politicians, generals and actual kings, to the level of the great Seers, and gives his whole career that extraordinary, “dream-like”1 character of which Hans Grimm so appropriately speaks. The originality of his genius lies in the fact that he lived his German patriotism from a cosmic point of view, giving both Germany and the history of our times their true significance in the light of not merely human but cosmic evolution. I do not know whether Adolf Hitler would have been, at any period of his career, in a position to give a learned lecture about the cyclic conception of history according to ancient Wisdom. But I am absolutely sure that he felt, thought and acted, from beginning to end, in full consciousness of the eternal truth — both biological and metaphysical, — which this conception expresses. His writings — specially the general statements which he laid down in Chapter XI of the first part of “Mein Kampf” — his speeches before and after his rise to power, and more eloquently than anything, the great decisions of his life, prove that he did. The basical tenets and entire spirit of the National Socialist doctrine prove that he did. For what is the latter, if not a passionate denial of the wide-spread belief in the “dignity” of “man” as such (of any human creature of any race) and of the no less wide-spread and no less arbitrary idea of man’s “mastery” over Nature, and of his illimited “progress”? The denial of these dogmas in favour of an aristocratic conception of the Universe and, in particular, of history, in the light of which the noble races (and, among them, in first rank, the Aryan, the noblest of all) are alone capable of bringing collectively into material fulfillment, the whole wealth of higher human possibilities? Their denial, also, in favour of the bold assertion that history is, — in fact, has always been, — a long process of more or less slow decay from original perfection to a final state of chaos out of which one rises once more not through regular, unbroken evolution, but abruptly, — i.e., through revolutionary methods — to the state of health, virtue 1 Traumhaft is the word H. Grimm repeatedly uses (See quoted book). and beauty, i.e., of earthly godhead, which marks the springtime (all the successive spring-times) of Creation? Considered in its essence, it is, indeed, that, before anything else. More so: the fact that it is that governs, as we shall see, its attitude, — determines its position, —with regard to the various “questions” of our times, from the all-important, worldwide Jewish problem (which is anything but “modern”) to those affairs which, at first sight, seem to concern Germany alone. (And there lies precisely the hidden but actual source of its unpopularity in this Dark Age.) Years before he came to power; nay, years before he started his political career, — Adolf Hitler was vividly aware of that incompatibility between this Age, this world as we see it, and the healthy, glorious world of his dreams. And he sought the reality of the latter, when not in the historical Golden Age of our Time-cycle — so far behind us and so different from all we know that it is practically unthinkable, — at least in as remote a past as his imagination could reach: in the legendary Age before the dawn of recorded German history; the Age pictured in the old Germanic sagas. He did not study that age, as a student of archaeology would have. He lived in it through his own visionary’s intuition and through the magic of Richard Wagner’s music, which he loved. And far from being the mere product of an ephemeral youthful enthusiasm, that consciousness of the World of the Sagas was precisely that which, more decisively than anything else, “conditioned his historical and political views.”1 It was the consciousness of the world “to which he felt he actually belonged.” And “all through his life, he found nothing for which he could stand with such pious devotion as he did for that world, which the Sagas of the German heroes had opened to him.”2 In other words, it is the healthy, strong, beautiful Germans of the heroic Age who, in his eyes, represented real Germany; eternal Germany. Maybe they have, historically, lived only a few millenniums before the beginning of the present Dark Age (in what the Sanskrit authors call the Dwapara Yuga; the third of the four great Ages) maybe, already within this present Age of Gloom itself (I mean, in the very first part of it). 1 August Kubizek, “Adolf Hitler, mein Jugendfreund,”
p. 99. That is not the point. The point is that, faithful in fact to Tradition, Adolf Hitler believed in the existence of earthly perfection as a reality both of the future and of a very, very remote past. The point is that, whatever might have been the epoch in which they — or their historical prototypes — actually lived, the men and women of the hallowed “world of the Sagas” signified, symbolised, for him, that earthly perfection, that humanity without a flaw for which he yearned with all the ardour of his heart and nearer and nearer to which one reaches to the extent one follows Time further and further up-stream. There is more. Strange as this statement may seem to the European, nay to the German reader himself, Adolf Hitler’s “immeasurable love” for his people is something greater than usual patriotism. It is, no doubt, rooted in that natural feeling of blood — solidarity which binds most individuals — and certainly all Germans, — to their countrymen. But it is, at the same time, the immediate outcome of a staggering intuitive knowledge; the expression of actual insight into the nature, meaning and destiny of Germany as the privileged Nation among all those of the same blood: the most gifted; the most conscious; the most fit to rule; in one word, the most objectively valuable section of Aryan mankind. It is, in spite of what many may think, nay, in spite of the judgement passed upon it by such a prominent figure of the National Socialist regime as Konstantin Hierl,1 anything but the German counterpart of the British chauvinist’s attitude rendered in the well-known motto: “Right or wrong, my country!” True, Adolf Hitler himself has written in “Mein Kampf” that, had he “been French,” and had France’s greatness meant to him all that Germany’s in fact did, he “could not and would not have acted any differently from Clemenceau.”2 But, if one is to consider him, and to try to interpret his historical career in the light of Ancient Wisdom, (and subsequently, in connection with the destiny of the whole world) one is forced to say: he could not have been French — nor English; nor even Scandinavian. He could not have been anything else 1 Konstantin Hierl, “In Dienst für Deutschland”
(edit. 1954). but German, nay, anything else but a frontier German, doubly aware of the tragic injustice of man-made frontiers and of the natural unity of the Reich beyond and in spite of them-and of the natural unity of the Aryan race beyond and in spite of the boundaries of the Reich. More still: one is bound to admit that, far from exalting Germany merely because he was a German, it is, on the contrary, he who chose to be born a German because of the predestined — God-ordained — part that Germany has played and is more and more called to play on the side of the eternal Forces of Light and Life in their struggle against the Forces of disintegration, now, as the end of this Dark Age is drawing nigh; because, objectively speaking, the earthly salvation of the Aryan race — the regeneration of higher mankind — can only come from and through Germany: the one Aryan Nation in which the race is still sufficiently pure to be, under given circumstances, capable of total regeneration, while, at the same time it has, through the unbroken experience of danger, remained sufficiently awake to be fully awakened, and sufficiently warrior-like to carry on, to its end, the struggle against Dark Age conditions: the perennial Struggle “against Time,” for integral Truth. In other words, both the quality of her biological substance and the particular stamp which history has left upon her, have made Germany the one Nation capable of taking the lead of Western Aryandom (when not also of Aryandom as a whole) in the last life and death struggle — the struggle for the survival and rule of the best, who are the predestined founders of the next Golden Age; the last phase of the perennial Struggle “against Time,” marking the end of the present Age of Gloom. And the inspired Man “against Time” who was, at the beginning of that phase, to act on behalf of the Forces of Light and Life, was bound to be a German, nay, the very embodiment of eternal Germany. And Adolf Hitler was that Man. And he knew it in the depth of his heart. He was perfectly conscious of the fact that his policy, both at home and abroad, was the only real German policy, and therefore the only conceivable one in the interest of Aryan mankind as a whole and — consequently — of the whole realm of Lift the only conceivable one “in the interest of the Universe,” to quote the words of the Book of books. For alone regenerate Aryan man can and will save what is, in spite of all, worth saving in this doomed world, and build a new earth — open a new Time-cycle — on the basis of principles eternally true. Adolf Hitler has repeatedly said so in his speeches. And repeatedly expressed in “Mein Kampf” the same fact, namely that he was acting “in the spirit of the almighty Creator” and struggling “for the Lord’s own work”1 i.e. for Truth upon this earth: earthly Perfection; and that his “new ideas” are “in harmony with the primeaval meaning of things.”2 What August Kubizek relates of his life in Linz and Vienna from 1904 to 1908, shows how early the future ruler had acquired a clear conception of his ultimate aim — the “ideal State” — and become aware of the spirit of the whole programme he was, one day, to set forth and to work out, with the help of enthusiastic millions of people; how early he knew what his policy would be (what, in fact, any policy in accordance with truth, i.e. with Nature, can only be): — at the same time national and socialistic; nay, socialistic because it was to be — is too be — national in the full sense of the word, first in the sense of racial; and national in that sense because that Godhead within us which is real Godhead, is nothing else but the latent glory of our race in its original perfection. To urge the German and, beyond the pale of the Reich, the Aryan in general — the youngest race of our Time — cycle, destined to the lordship of the divine Beginning of the next cycle — to yearn for and to strive with all his enlightened might towards that perfection on all planes, and to bring it, here and now, collectively as well as individually, into being (to the extent this is exceptionally possible, already during the Dark Age); to urge him to be, now, against the prevailing spirit of general contamination and general decay — against the current of Time, — the witness and the herald of the coming Dawn, and that, on a national, or rather on a racial scale, such is and remains the actual goal of National Socialism, the Hitler faith, however astounding this may yet appear to most people, to-day, in Year twenty-two3 after “the first Seizure of power.4 Important 1 “Mein Kampf” (edit. 1939), p. 76. as they may have been after 1918 — or as they may be now after 1945, —the immediate political aims which could not and cannot be separated from the persecuted Weltanschauung are mere steps towards that one great positive, permanent goal. As I have previously stated, Adolf Hitler was from early adolescence, and probably from childhood, conscious of the shocking disparity that exists between “real life” — life under Dark Age conditions — as it drew his attention through thousand and one details, and his own conception of earthly perfection, a living reflexion of which he sought in the world of the old Germanic Sagas (transfigured, for him, in Wagner’s musical dramas) and — Kubizek tells us, — in the stately blonde young maiden to whom he never spoke, but whom he idealised from a distance as the resplendent embodiment of perfect German womanhood.1 Instances of human misery, nay — and the importance of this can never be sufficiently stressed — instances of the age-old exploitation of animals by man,2 which another person would have deplored, but judged unavoidable, or looked upon as trifling, or not noticed at all, provided him with an opportunity to feel indignant and to crave for entirely new conditions of life. But it is during the years of grinding poverty and complete moral solitude, which he spent in Vienna as a young man, that the experience of the wretchedness and ugliness of this present Age imposed itself upon him for the first time in all its tragic horror. He has described it in immortal words.3 And, more than the daily contact with material misery itself (with material misery which he, by the way, not merely beheld, but actually shared), the sight of the degrading effects of that misery upon his people and upon their young children was unbearable to him. Two facts should, at that stage of Adolf Hitler’s life, retain the attention of whoever wishes to understand him and the Movement he was to start ten years later, obviously as a 1 A. Kubizek, “Adolf Hitler, mein Jugendfreund,”
p. 76 and following. political Movement for the assertion of Germany’s rights, in reality, also as the moral and metaphysical basis of a new civilisation: first, the aloofness in which he lived, amidst the surrounding misery and degradation; and then, the thoroughness and detachment with which he studied the latter, traced its deep causes under the immediate, superficial ones, and became, through that clear knowledge, more and more aware of his own predestined role in this Age of Gloom. “One cannot ‘study’ the social question from above,” writes he, in “Mein Kampf.”1 One has, one’s self, to experience the same perpetual insecurity of life, to be acquainted with the same pangs of hunger, to dwell in the same over-crowded, dirty, noisy surroundings as the disinherited classes, in one word, to live the wretchedness that gnaws into them and degrades them, in order to know what social misery means. The future German Führer has lived it, and suffered from it, personally, day after day, for months, for years, without it ever degrading or even changing him. He preferred to “exist” on hunger rations, rather than sacrifice his independence or sell more than it was absolutely necessary of the precious time he needed to study both books and men and to think. And when he had earned a little money, he preferred to buy himself a seat in the theatre — two or three hours’ holiday in the beautiful world of the old Sagas, to the accompaniment of Wagner’s solemn music, away, far away from the daily dreary wretchedness that seemed to be his lot for ever, — rather than treat himself to a substantial meal.2 He refused publicity — and money — rather than to allow a story which he had written to he printed by a Jew.3 Nobody can understand him save a true artist who is, at the same time, a true revolutionary: a person of one dream and one aim, like himself. But how well every such a one — every creator and fighter of his type, when surely not of his magnitude, i.e. every person “against Time” — does understand him! There is more. Not only did he live in uncompromising faithfulness to his ideals, inaccessible to the lure of material 1 “Mein Kampf,” I, p. 26. comfort and social advantages, but he shared none of the weaknesses of average mankind, not to mention the vices of that underworld into which fate had pushed him or, by the way, those of the so-called “better classes” of this fallen humanity. He rigourously abstained from alcohol and tobacco; and even when, occasionally, he could afford a diet other than his usual bread and milk, he ate pastry and fruits, not meat. His deeper instinct inclined him naturally towards that sort of food which people, in whose life an immemorial Tradition still plays a great part, call “pure.”1 And the dictates of serious reflexion merely confirmed in him those of deeper, healthy instinct. Adolf Hitler was, in course of life, to become a more and more convinced vegetarian; and though disaster robbed him of the opportunity of attempting “after the war,” to give his views, gradually, the force of law, he remains, to my knowledge, the only ruler in the West who, both on hygienic and moral (and aesthetic) grounds, ever earnestly considered the possibility of suppressing meat-eating, and of abolishing thereby the standing horror of the slaughterhouses. This is reported by Dr. Goebbels in his “Diaries,”2 and brilliantly confirmed by numerous statements ascribed to the Führer himself in the “Dinner-time talks,” also printed after 1945 by the bitterest enemies of National Socialism, certainly not with the intention of exalting him. As a young man, and nay, a very attractive one, Adolf Hitler withstood the manifold temptations of the corrupt metropolis — ignored the solicitations of women, rejected with disgust those of men, and kept the sacred “flame of Life” (to use the word Kubizek quotes) pure and strong and constantly under control within himself. He did so without the slightest intention of “mortifying the flesh”; without the slightest desire of “acquiring merit” for the salvation of his soul; simply because he respected that energy given to man for a higher purpose, and looked upon every wanton waste of it as a sin against the Race at the same time as a profanation of the divinity of Life. The “flame of life,” felt he, was to be dedicated to the selfless service of the Race, visible Vehicle of Life eternal. It was to 1 In Sanskrit: sattwik. be used, like man’s whole physical and moral energy, “in the spirit of the Creator,” i.e., in view of the attainment of perfection on earth. The entire National Socialist teaching concerning sex and sexual relations, with its well-known stress upon absolute health and racial purity, as laid down in “Mein Kampf,”1 has its origin and its basis in that truly religious (although anything but “other-worldly”) attitude; in that standpoint of the “Man against Time” seeking, in defiance of the corruption of the Dark Age, to re-establish, here and now, the biological — i.e. fundamental — conditions of the earthly paradise; preparing the privileged, natural élite of mankind for the part it has to play in the formation of the god-like Race of the new earth, that will thrive in peace after this Dark Age has come to an end. And all Adolf Hitler’s positive measures in view of the physical and moral protection of his predestined people, natural leaders of Aryan man, after he came to power: his admirable laws for the welfare of mother and child; for the creation of ideal living conditions for workmen’s families; for the education of a healthy, self-confident and self-reliant, proud and beautiful youth; and his famous “Nüremberg Laws,” forwarding the growth in Germany of a pure-blooded Germanic race (forbidding sexual relations with Jews and, in fact, with non-Aryans of any description), have no other origin and no other meaning. Their aim — nay, the practical aim of National Socialism as such — was and remains not merely to improve the material lot of the German labourers (however important a part this immediate aim doubtless played in the success of the Hitler Movement in Germany, after the first World War); not merely to make the new State, comprising all people of Germanic blood — that “holy Reich of all Germans”2 of which Adolf Hitler already spoke in his adolescent’s conversations with August Kubizek — a strong and prosperous State, but to regenerate the German people — the most conscious among the Aryans of the West — radically, and to organise them, in all walks of life, so as to create out of them the only dam capable of withstanding and thrusting back the threatening tide of 1 “Mein Kampf” (edit. 1939), p. 444-446. inferior humanity, whose rise is, in this as in every Time-cycle, the increasingly tragic sign of an advanced stage of the Dark Age; capable of thrusting it back and of carrying, beyond its defeat, (and its destruction, at the very end of the Age of Gloom) the treasure of god-like life into the glory of the new Beginning. As I said before, it is difficult to state how far Adolf Hitler could have explicitly given expression to this point of view. It was, nevertheless, in reality, his point of view. In particular, he was and remained all his life vividly aware of the compelling necessity of preserving, nay, of forwarding, at any cost the racial aristocracy of mankind — the best elements of the Aryan race, — if this planet is not, after an appalling period of chaos, (after the end of the present Time-cycle) “to go its way, void of human beings, through aetherial space, as it did millions of years ago.”1 Standing alone, personally untouched by Dark Age conditions at their worse, although deeply and painfully acquainted with them, he observed their effects upon the people in whom his unfailing intuition forced him to recognise, in spite of all, the predestined biological substance of an infinitely better mankind: the ones who are not yet, but who (to quote Nietzsche’s words) are “becoming,” or at least are capable of becoming supermen: his own German people. And, with serenity and with realism, he sought the causes of physical and moral wretchedness; the many causes: selfishness of the owning classes; indifference or cowardice of men in power; the grip of international high finance upon national economy; the influence of Jewry upon the national body and soul, etc.; etc., but under those many causes, the one cause: the rule of false values; the exaltation of untruth, which is synonymous of sickness; in all domains, rebellion against the spirit of the divine Order of Nature. That is what he had come to fight, so that the “reign of Righteousnes” be re-established. Adolf Hitler’s second and even more shattering experience of the horror of the present Age began on the 10th of November 1918, as he stood, half-blind from the effects of poisonous 1 “Mein Kampf” (edit. 1939), I, chap. XI, p. 316. gas, among his wounded comrades in a hospital hall at Pasewalk in Pomerania, and heard from the clergyman the latest news: the “November revolution” and Germany’s capitulation; the tragic end of the first World War. More than four years before, he had joined the war with enthusiasm, as a volunteer in a Bavarian regiment, not in an Austrian one, clearly showing thereby that he was prepared to die anytime for the German people and “for the Reich that embodied them,”1 though not for “the State of the Habsburgs” — that artificial State of many nationalities. For he considered the war in no way as an Austrian concern, but as a struggle of the German people (including, naturally, those of Austria) “for their existence”2 — as a just war. And, he had done his duty thoroughly; faithfully. And although he had, for months already, (specially since the general strike of 1917) been fearing —feeling — that some diabolical traitors’ intrigues were being carried on to rob the German front-soldier of a victory which he well deserved, yet he had not expected such an end, and so suddenly.... The grief, the indignation and temporary despair that took him over as he abruptly acquired “the most horrible certitude in his life”3 are so eloquently described in “Mein Kampf” that nothing can throw more light upon the future, Führer’s state of mind than an extensive, quotation of his own words: “I could not remain any longer” (i.e. remain hearing the news). “While my eyes once more stared into darkness, I sought my way back to the dormitory, threw myself upon my bed, and buried my burning head under the quilts and pillows. Since the day I had stood before my mother’s grave, I had not wept. When, in my youth, Destiny had been mercilessly harsh to me, I had faced it with growing defiance. When during the long years of the war, death had taken many a dear comrade and friend of mine from our ranks, it would have seemed to me nearly a sin to complain — for they had died for Germany. And when, in the days of the terrible struggle, the 1 “Mein Kampf” (edit. 1939), p. 179. slowly advancing gas had taken me in its grip, and begun to gnaw into my eyes, and when the fear of becoming blind for ever had made me feel, for a second, as though I would weaken, the voice of conscience had thundered to me: ‘Miserable wretch! You feel like weeping, while thousands are faring worse than yourself!’ And I had put up with my lot in silence. But now I could not help weeping. Now I experienced how completely every personal suffering fades away before the misfortune of one’s Fatherland. So, it had all been in vain! In vain all our sacrifices, and all the hardships we had endured; in vain, hunger and thirst, for months without end; in vain, the hours in which, facing the terror of death, we had yet done our duty; and in vain, the death of two million men! Would not the graves of the hundreds of thousands who had gone forth full of faith in the Fatherland, never to return, break open and release the dumb heroes covered with mud and blood, — release them as revengeful spirits among the people at home, who had treated so disdainfully the highest sacrifice which a man can offer his country? Had they died for that, the soldiers of August and September 1914? Had the regiments of volunteers, in the autumn of the same year, followed for that the elder comrades? Had those boys of seventeen sunk for that into Flanders’ earth? Was that the object of the sacrifice that German mothers had brought the Fatherland when, with a grieving heart, they had sent the boys to their duty, never to see them, again? Had all that happened in order to enable, now, a handful of criminals to set their grip upon the Fatherland?!! ... The more I tried, then, to think clearly about the monstrous event, the more my forehead burnt with indignation and shame. What was all the pain I felt in my eyes, compared with this wretchedness? What followed, were appalling days and still worse nights. I knew that all was lost. Only fools — fools or ... liars and criminals — could put their hope in the enemy’s mercy. During those nights, hatred grew in me, hatred against the originators of that deed. In those days, I also became aware of my destiny. Now, I could only laugh at the thought of my own future, that had caused me such bitter worry only a short time before. Was it not ridiculous to build houses upon such foundations as this? At last it was clear to me that the very thing which I so often already had feared, without ever being able, in my heart, to believe it, had now happened. Emperor William the Second had been the first German emperor to hold out his hand to the leaders of Marxism, in a gesture of reconciliation, without knowing that rascals have no honour. While they still held the Emperor’s hand in one of theirs, their other one was already seeking for the dagger. With Jews, no pactising policy is possible, but only that of the hard “either — or.” “I decided to become a politician.”1 This heart-rending autobiographical account could — historically — be described as: the passage of National Socialism from the stage of an expectant or latent incarnate Idea, to that of an active one. Surely the incarnate Idea is, when not as old as Adolf Hitler himself, at least as old as his earliest awakening to socio-political, nay, to philosophical consciousness in general. And that took place very early: already in Linz, when not before. Yet, then, and in Vienna, although his interest in social and political problems grew and grew with the daily experience of injustice and misery, and still in Münick, after 1912, the future ruler continued to think of himself primarily as of a future architect. There may have been moments, of course, in which he thought, or at least felt, differently. There were such moments — one such moment at least, and a great one, — already in his life in Linz, if we are to believe Kubizek’s account of it.2 But the artist’s immediate goal soon reappeared. Horrible as — in Vienna, at any rate — many of them doubtless were, the experiences of daily life were not sufficiently appalling to push it out of sight altogether. Nay, during the war, when more and more aware of the necessity of opposing to the forces of international Socialism a national organisation which would be free from the weaknesses of the Parliamentary System, Hitler had begun to think seriously of becoming politically active, he had merely visualised himself speaking in public 1 “Mein Kampf,” p. 223, 224-225. “while carrying on his profession.”1 Now, his profession, nay, his art, — for he still was, and could but remain, fundamentally, an artist, — was out of question. Every activity which was not to contribute directly and immediately to free Germany from the consequences and specially from the causes of defeat, was, out of question; and that, not merely because Adolf Hitler loved Germany above all things, but because that more-than-human intuition that classes him among the few great seers of mankind, told him that Germany’s real, deeper interest was — is, absolutely, — the real interest of Creation; — the “interest of the Universe,” again to quote the immortal words of the Bhagavad-Gita. (And it is not an accident, — not a mere coincidence, — that I, a non-German Aryan intimately connected with England, Greece and India, should stress this fact. It is a sign; a symbol; the first expression of the homage of worldwide Aryandom to the latest Man “against Time” and to the truly chosen Nation). Out of the abyss of powerless despair — from that bed of, suffering upon which the nameless corporal Adolf Hitler lay weeping over Germany’s fate while his blinded eyes burned in their sockets, like red-hot embers; out of his appalling certitude that “all was lost,” that “all had been in vain” — rose the defiant Will to freedom and Will to power of an invincible people and, beyond that, and greater than that, the perennial cosmic Will to Perfection in all its majesty; the will of the German soldier who had fought in Flanders and — identical to it; expressing itself through it, — the impesonal and irresistible Will of the eternal Warrior and Seer above Time and “against Time”; the Will of Him Who comes back age after age, “when all is lost,” “when evil rules supreme,” to re-establish on earth the reign of Righteousness. From then onwards, the age-old Struggle for Truth — the Struggle “against Time” — was, in the West, to enter a new phase. It was to identify itself with the political struggle to free Germany from the bondage imposed upon her by the victors of 1918, no less than with the more-than-political one against the causes of physical and moral decay that were — and still are — threatening the existence of the natural aristocracy 1 “Mein Kampf” (edit. 1939), p. 192. of the Aryan race. And the National Socialist German Labourers’ Party — the famous N.S.D.A.P., which Adolf Hitler soon evolved out of the tiny group of idealists (seven, including himself) originally called “Deutsche Arbeiter Partei,” which he joined in 1919 — was to be the one agent of the everlasting Force of Light and Life amidst the growing darkness of the Dark Age. I say: the one; for, contrarily to all other so-called movements of regeneration, religious and secular, this political and yet infinitely more than political Movement, attacked the very root of historical decay as such: biological decay, consequence of sin against the primary natural Commandant of blood purity; in other words (from the standpoint of original Perfection), sickness; tangible, physical untruth and that moral untruth (that false conception of “man”) which stands to the back of it. There are, in the records of mankind, few things as beautiful as the early history of the National Socialist Movement. The tremendous will-power, kindled through despair, on of which the latter had sprung, was, as I just said, nothing les than the divine Will to Perfection in its last (or one before last) effort to lead the best up-stream against the fated current of Time and to save through them whatever is yet worth saving in this doomed Creation. The material and moral condition under which the Movement took shape — the miserable, smoky room1 in which six unknown German workmen sat and discussed with the superman who was soon to guide them, and millions of others, to the reconquest of national greatness these men’s utter poverty, their utter insignificance in the eye of the wide world and specially of those well-spoken of, comfortable politicians and party-leaders whom they were, within few years, to thrust into oblivion; their burning faith and which is more, the fact that their Leader — Adolf Hitler —was in possession of cosmic truth — are highly symbolical. All life begins in darkness. All everlasting things are born in silence and away from the lime-light of publicity; in faith and in truth And whatever is not born in such a manner, does not last However noisy and wide-spread be its success, it will not stand 1 “Mein Kampf” (edit. 1939), p. 240 and following. the test of time and that of persecution, let alone the terrible impact of the storm in which a Time-cycle comes to its end. The very early growth of National Socialism as an active, incarnate Idea, was like the growth of a corn-seed within the snow-bound earth; it was like the slow rise of molten rock within the depth of a slumbering volcano: unnoticed and irresistible. It was the outcome of a natural Force, in fact, of the oldest and mightiest of all natural Forces: of Life’s inherent instinct of self-preservation in presence of the Powers of death — the Force that links every Time-cycle to the following one, over almost total destruction. Started in 1919, officially founded in early 1920, it owes that divine Force its impulse which nothing, — not even the disaster of 1945 — was able to break. Throughout the wide world, governments representing sheer finance interests looked with satisfaction upon their latest handiwork: the Versailles peace-treaty, up till then the most infamous official document in history, intended to enslave Germany for all times. And the sheep followed their shepherds. And the parrots repeated the nonsense — and lies — which they had been taught: “This Treaty seals the victory of those who fought this war in order to put an end to all wars!” — while frenzied crowds demonstrated in the streets of the French towns howling “Germany must pay!”. Never had there been so many speeches, so many sermons, so many articles and books — such a “hullabaloo” — about “peace.” And never had victors yet behaved with such calculated barbarity. In the unconspicuous little room at the back of a café in Münick, however, Adolf Hitler — the Man “against Time,” — spoke to the tiny group of German workmen; to the rough men of pure blood and solid virtues, sons of the people among which he — He, the One Who comes back, — had chosen (this time) to be born. And his words were — and his whole life was — the answer to the lies of this advanced Dark Age. They cannot have been much different from those one reads in “Mein Kampf” although these were written five years later. He said “For me, as for every true National Socialist, there is only one doctrine: people and fatherland. We have to fight to, secure the existence and expansion of our race and of our people; to enable them to nourish their children and to preserve the purity of their blood; to secure the freedom of our Fatherland, so that our people may be in the position too fulfill the mission appointed to them by the Creator of the Universe.”1 He said: “Whoever speaks of a mission of the German people on this earth must know that such a mission can only lie in the formation of a State which holds it to be its highest task to preserve and to promote the noblest of all elements which have, in our people, nay, in the whole of mankind, remained unspoilt.”2 He said: “The German Reich should, as a State, comprise all Germans, and set itself the task not merely to gather and preserve the most valuable original racial elements in that people, but to raise them slowly and surely to a ruling position.”3 He said: “Men do not go to ruin through lost wars, but through the loss of that power of resistance that lies in pure blood alone.”4 He was aware of the downfall of the whole of mankind — including Germany — in the present Age. “Unfortunately,” said he, “our German people are no longer racially homogeneous.”5 And aware of the primary cause of downfall: racial mixture, the result of forgetfulness of Nature’s truth. And aware of that truth, expressed in the oldest Book of Aryan Wisdom, the Bhagavad-Gita: “Out of the corruption of women proceeds the confusion of races; out of the confusion of races, the loss of memory; out of the loss of memory, the loss of understanding; and out of this, all evil.”6 He was aware of it, not because he had read the Book, (it is doubtful whether he had, at least as early as 1919) but because the impersonal Wisdom of the most ancient Aryans lived in him; because he was He Who has spoken in the Book — the One Who comes back. And he knew that the Wisdom which he preached as the key to earthly salvation “corresponds entirely to the original meaning of things”; 7 and that the way he preached — return to that 1 “Mein Kampf” (edit. 1939), p. 234. primeaval, cosmic Wisdom in individual and in collective life, in thought and in deed, — was — is — the only way through which the chosen few can survive the last impact of the forces of disintegration and become the founders of the new Age of Truth. And that those chosen few are the best elements of the youngest great Race of our Time-cycle: the Aryan. He knew that too. And while he stressed in his speeches the necessity of freeing Germany, at once, from the immediate consequences of the Versailles Treaty — inflation; unemployment; growing misery, — his ultimate aim remained to raise her to that organised power which, in the light of traditional Wisdom, can only be termed as a “State against Time” — nay, the “State against Time,” enabling the best to carry both their privileged biological substance and their unmarred Golden Age ideal through and beyond the last storms of this Dark Age. He spoke with the compelling eloquence of faith, knowing that he was right — that the endless future of the Universe (not merely of Germany and Europe) would glaringly prove how right he was. He spoke with the wild eloquence of emergency, knowing also that the struggle he was about to start had to take place then or never; that there was not an hour to waste. And the sombre faces of the hungry, embittered men, who had fought and suffered, and yet lost, gazed at him with that unconditional admiration and confidence that is the essence of worship — the faces of the six, and, soon, of many more; of; hundreds, in ever broader meeting-halls, always too small to contain them; of hundreds of thousands under the open sky. “Men do not go to ruin through lost wars...” The magic words — these, and others, meaning the same, — rang throughout defeated Germany. And the hundreds of thousands no longer felt defeated. They now knew they had been betrayed. And they roared against the traitors and against the dark powers at the back of them — the dark powers that they (the German people) would one day crush. They felt strong; they felt young; — invincible and immortal. They felt what the best among them really were — had been, from the beginning of Aryan history, appointed to become — the masters of an unheard-of future; the proud founders of a new world (Only they did not — yet — know through what a terrible Via dolorosa they actually were to fulfill that staggering destiny). They gathered, more and more numerous, round the Man whose inspired speech quickened in them the highest possibilities of joyous heroism — and made them see old forgotten truths in a glaring new light; whose magic radiance filled them with self-assurance: whose love for them was limitless and gratuitous, like the love of a God. They beheld in him the Leader, the Avenger, the Saviour — the living embodiment of their unvanquished collective Self, which indeed he was. And they followed him blindly. Their love carried him to power; their love, and their hatred for those whom he rightly pointed out to them as the promoters of the humiliation of 1918 and of all the subsequent misery: the Jews, and the servants of Jewry, agents of the Dark Forces by nature or by choice, Germany’s — and the world’s — real enemies. Their real enemies and their only enemies. Adolf Hitler has pointed out no others. (And that is precisely the reason why the whole world — this doomed Dark Age world, stricken with madness, which exalts its foes and kills its friends, — has risen against him like one man). The fact is too important not to deserve a thorough explanation. Nothing is more unfair to National Socialism than the all-too-easy description of its inherent “Anti-Semitism” as “a means intended to turn the German people’s attention away from their actual exploiters” (meaning: the German capitalists), or, as a modern expression of the age-old “envy” of the Goyyim — of any Goyyim — at the sight of the Jews’ undeniable success in business. The first assumption, brought forth ad nauseam by the Communists and their sympathisers, — reveals either a complete absence of good faith or a complete misunderstanding of the Jewish question as such and therefore of all serious, vital “Anti-Semitism.” The latter may well be applied to Armenian “Anti-Semitism” (or to that of any commercially clever Levantines, whose trickery the Jews alone are able to outdo). It has nothing whatsoever in common with the profound, biological and therefore irreducible hostility which opposes National Socialists and Jews. No doubt, that hostility first burst out in a popular uproar in answer to all the tangible harm wrought by Jews against
the German people during a few decades (and many a German whose family Jews had reduced to misery at the time of the inflation, after the first World War, welcomed the boisterous Anti-Semitism of the young Movement for personal no less than for national reasons); no doubt, the first thing that made Adolf Hitler himself a definitive enemy of the Jews was his knowledge of the anti-German part played by the latter, both politically and socially, in Austria and in Germany, already before 1914, in particular, his knowledge of the Jewish spirit and Jewish leadership of Marxism, and his awareness of the presence of Jews in the press, in the theatre, etc., behind all propaganda directly or indirectly aiming at the destruction of every healthy national instinct among people of German blood. In other words, National Socialist Anti-Semitism is — first — racial self-defence of the Aryan; a vigorous reaction against the mischief the Jews did (and are, by the way, since 1945, again doing) in an Aryan land. But there is more — and much more — to be said. What the Jews did and do (and cannot but do) is a consequence of what they are — and of what they remain even when they turn their backs to Jewish tradition (or pretend to do so) and become Christians, Theosophists, Buddhists or just “rationalists,” or Communists. And they are, fundamentally, irreducibly — already in the invisible Realm of which this world of shapes and colours and sounds is but a projection, — the polar opposite of the natural Aryan élite; the dark counterpart of the youngest Children of the Sun. As racially conscious as they, if not — alas! — often more so; as tightly bound as they to one another through the most compelling solidarity; through total solidarity (in practical — financial and political — no less than religious or so-called religious affairs) such as one can, in history, if at all, seldom come across; nay, as devoted as they to a merciless collective purpose. Only theirs is not the legitimate consciousness of true superiority and the blood-solidarity of Nature’s best ones; nay, it is not the healthy racial pride and patriotism of a real people in their place within the scheme of Life. Nor is their collective purpose by any means, like that of Adolf Hitler’s followers, “in harmony with the original meaning of things.” On the contrary! For the Jews are, in the first place, not a race in the true sense of the ward, — let alone “God’s chosen one.” They are neither an homogeneous variety of Semites nor a brotherhood of kindred Semitic types bearing to one another such a relation as that which binds together Aryans of “Nordic,” “Dinaric” and other types within the German nation. One needs but to look at them, in order to be convinced of this; nay, to look at them in the country where they have been gathering for the last thirty or forty years from all the ghettos of the world in the name of their common past and common nationhood: Palestine. One meets there, apart from the “classical” Jew, Jews of all physical types, including the Slav, including the “Nordic” — rare,, no doubt, yet present and not necessarily marred by the well-known visible signs of Jewish descent. And some of the members of the strange pseudo-ethnical, pseudo-religious world-community — such as, for instance, the so-called “black Jews” of Cochin, on the Malabar coast, — have no Jewish blood, in fact, no Semitic blood at all in their veins1 which does not prevent them from feeling themselves “Jews.” The Jewish world-community is — has been, more and more, for centuries already — not a Semitic, nation but a raceless brotherhood gathered around a Semitic nucleus; a raceless brotherhood, however, as racially-conscious as any people can be; increasingly numerous cosmopolitan elements who put the usual characteristics of the raceless — faithlessness; unscrupulousness; disregard of order; soul-poisoning scepticism, — to the service of the racial idea that they have partly inherited partly adopted from their full-blooded brothers in faith and brothers in interests, and Semites — a very definite, inferior section of the broad Semitic race — in whom masterfulness in subtlety and intrigue outways by far all warrior-like qualities. And its collective aim, pursued throughout history with relentless consistency, is nothing less than the prosperity and power of the Jew, everywhere in the world, at the expense of all non-Jews. The consciousness of being (more or less) “children of Abraham” and the common “Law” under which, (nominally at least) its members live, may well keep the community together. Yet they are but means to an end. And the end — the common collective purpose: actual Jewish rule — is what really matters. 1 Those so-called “black Jews” are just low caste Indians whose fore-fathers have once accepted the Jewish faith. To this day, they marry among themselves only. It is an unholy purpose, the fulfillment of which would imply the dissolution of all races and of all genuine nationalities; of all natural communities, i.e., of all those that have a solid racial background (first the dissolution of the most gifted and most conscious one; of the most fit to rule — the Aryan — and then, gradually, of all others, including, ultimately, the Semitic nucleus of the Jewish community itself) and the ever-tightening grip of a soulless money power — the power of the raceless, gifted with destructive intelligence — over increasingly bastardised and numberless masses of Menschenmaterial, possessing neither thought nor will of their own, nor the innocence and nobility of real animals. It is the purpose of the Forces of darkness, whose influence grows, whose free play becomes more and more free and shameless, and whose rule asserts itself as a more and more obvious reality, as history run; its fated downward course. It is the purpose of Time itself, as Destroyer of all creation; as Leveller and Denier. And it is the purpose of the community, “in Time” par excellence; of the community who, like the privileged Aryan élite gathered around Adolf Hitler, talks passionately of its “mission” and calls itself “chosen” — and rightly so; but who omits to state that, contrarily to the pure-blooded disciples of the Man “against Time,” it has been chosen not by “God,” not by the everlasting Forces of Light and Life, to serve Life’s constructive goal, but by the Powers of Death, to bring about, through ever-increasing unfaithfulness to the original divine life-pattern, i.e., through increasing untruth, the end of this Time-cycle. The end, without a new beginning — for that is the intention, the tendency of the Death-forces. While the purpose of the National Socialist Movement — its real, deep purpose, far beyond all “politics” — was and remains the glorious new Beginning — the new victory of uncreated Light over the dark Powers; the new victory of Life in its original earthly perfection, of Order, in its true meaning, in spite of the temporary, unavoidable reign of Chaos; the Golden Age of the next Time-cycle. In one word, the sharp hostility between National Socialists and Jews means infinitely more than that which the detractors of the Hitler faith so lightly take it to be. It reveals not the usual tension between any two rival “racialisms,” but the unique opposition between the two poles of thinking Life at the very end of the present Dark Age. That is the hidden but real reason why it is absolute — and why its tangible expressions have been, and will, at the first opportunity, again be, so deadly. Adolf Hitler knew it. The wisest among his true disciples knew it, and know it. The all-powerful leaders of world Jewry knew it, and know it. The National Socialist struggle against international Jewry took, in broad day-light, the form of a tremendous holy war against Marxism — the latest large-scale Movement “in Time” — and, in a much subtler and indirect manner, yet, with equal deadly determination, that of a relentless action against all spiritual or pseudo-spiritual, open or secret organisations equally “in Time,” the influence of which is, in fact, no less than that of Marxism, directed against any attempt at an Aryan regeneration “against Time.” It took place and will, one day, be resumed — for no “de-nazification” policy can hinder the play of the invisible Forces — with the necessary Dark Age methods. War against Marxism seemed and still seems to be — and no doubt is, in the practical field, — the first task of National Socialism, only because Marxism represents, to-day, the most immediate menace; because it is the most successful brand of the old, very old Jewish mass-poison for Goyyims’ consumption, intended to bring about the decay of all races, the end of all true nationalisms, and the limitless increase of a Jew-ridden humanity of poorer and poorer quality in a duller and duller — uglier and uglier — world; in one word, the consummation of the downfall of Life upon this planet. Which does not mean to say that other brands of the same, the effects of which are less obvious, less rapid, are not, in the long run, just as dangerous, if not even more so. The greatness of the National Socialist Movement in this respect, lies less in the fact that it has, more vigorously (and efficiently) than any other party — or Church — fought against the “Communist danger,” than in that, that it has pointed out the right reason why the latter is “a danger” — the danger — and fought it for that reason alone. Considered from the point of view of cosmic Wisdom, Communism, or rather Marxism, is not a danger because it threatens the owning classes of this earth with dispossession and the subsequent unpleasant compulsion of daily labour, and aims at the total abolition of capitalistic economy. That, — the main cause of all the “hullabaloo” against the Communists outside National Socialist circles — is a detail, and a minor one at that. The world has nothing to lose through the disappearance of capitalists and of the rotten system they represent. On the contrary! And, although private ownership, inasmuch as it be the product of personal work, and not of speculation, is recognised in the National Socialist Party Programme as “a legitimate right of the individual,”1 I would go so far as to say that, even so, it would not be an irreparable catastrophe, were that also to be wiped away in the storm of radical economic changes. Marxism is also not a danger because its true adherents — people who live thoroughly “in Time” — have little leisure for Christian and other metaphysics and, in particular, little curiosity about what might happen to them after they will be dead. Nay, it is no danger because Karl Marx’s basic teaching concerning history — his famous “historical materialism” — attempts to explain all evolution in Time without the help of the hypothesis of “God” and of the human “soul.” That — the main cause of the uproar against “Communist atheism” among Christians and other spiritually-minded people; and the main excuse set forth by the Catholic Church to justify its ban on the “materialistic” doctrine — is also a detail. And the idea of God, as the overwhelming majority of Anti-Communists uphold it, is vague, anyhow; vague, and of no practical use whatsoever. The danger of Marxism lies, as Adolf Hitler has pointed out in “Mein Kampf”2 and in numberless speeches, solely — absolutely — in the fact that its conception of man as a mere product of his economic surroundings and of destiny as a play of purely economic forces, implies the denial of the importance of race and personality; — the denial of the natural hierarchy of races and of the irreducible differences in kind and in value between one race and the other, no less than that of the natural inequality of individuals, even within the same race. In other 1 See the Twenty-Five Points. “Das Programm der
N.S.D.A.P.” by Goltfried Feder (edit. 1939), p. 35. words, it lies in the fact that Marxism is man-centred — not life-centred — and equalitarian; in contradiction with the spirit of Nature, not in harmony with it; false, from the standpoint of cosmic wisdom, like historical Christianity (the source of those moral and spiritual values, in the name of which the capitalistic Democracies are, or rather pretend to be Anti- communistic) and like all Jewish teachings for Aryan use, but not more so. It lies in the fact that, among all such teachings ancient and modern, Marxism is in addition to that, by far the most popular and the most militant. As I said: for the time being, at least, the most successful. Adolf Hitler has rightly stressed that the definitive victory of such an Ideology would mean the end of life upon this planet — which is precisely the aim of the more-than-human Forces of disintegration that stand behind world Jewry. The tragedy, however, is that it would not mean such a rapid and dignified end as one might imagine. It would mean, first, a general and irredeemable bastardisation of the whole human species and an unbelievable increase of the number of human beings — “producers” — at the expense of the rest of life — increase, till the last beautiful wild animals are killed off and the last patch of forest cut down, to make place for more worthless two-legged mammals; — and then, when all the possibilities of nourishment which the earth can provide even with the assistance of perfected agricultural technique, are exhausted, war for food;1 bitter, savage war to the finish (also with the assistance of perfected technique) until the doomed species has blown itself to pieces. It would mean, in other words, “the reign of quantity” in all its horror, and then, — in the absence of any biological élite capable of starting a new Time-cycle — a full stop; on this planet at least, the final victory of that death-tendency which is, from the beginning, inherent in every manifestation within Time. And it is that which Adolf Hitler, — the Man “against Time” — has striven to avoid, through his struggle against Communism, i.e., against applied Marxism. The non-Communist world — nay, the Anti-Communist world, — has understood neither the nature of the growing menace nor the real meaning of the National Socialist Struggle. 1 Hans Grimm has very accurately pointed this out in his beautiful book “Warum? Woher? aber Wohin?” (1954). Moreover, most of those who, in and outside Germany, before or during the Second World War, have answered Adolf Hitler’s call to arms against the Communist danger, and most of those who, to-day, realise how right he was, seem to have seen and to see in his struggle hardly anything more than the “defence of the West.” But it is not “the West” alone that was, and is, threatened in its biological substance, and consequently in its further evolution, by the latest man-centred, equalitarian Weltanschauung of Jewish origin incorporated into the latest powerful world-organisation — one could say: the latest Church — under Jewish leadership. It is the entire Aryan race: the man who, in Cape Town, Sidney or Ottawa, has, up till now, kept his Germanic blood pure, no less than the “European” of Germanic blood; no less than those Aryan minorities of Asia that the racially conscious European is too often tempted to forget or to underestimate: the Persian, to the extent he has, specially throughout the last one thousand five hundred years of the most stormy history, withstood the curse of blood-mixture; the Indian Brahmin and Kshattriya, whom the Caste System has, up till now, kept aloof and protected; in particular the Brahmin of Kashmir, outwardly at least, one of the finest types of Aryan humanity. It is, nay, all pure or relatively pure races of the world that are menaced, including the non-Aryan; including the Semitic nucleus of the Jewish people themselves — and no one knows that better than those racially-conscious Jews, once holders of highly responsible positions within the Communist Party, who have been, during the last few years, charged with “Zionism” i.e., Jewish nationalism, before Communist Courts and sentenced to long terms of hard labour, when not to death.1 (Adolf Hitler has written: “After the death of his victim, the vampire himself dies, sooner or later.”2 The poison of man-centred, equalitarian internationalism, intended to bring about the ruin of all races — specially of the Aryan — for the benefit of the Jew, is ultimately bound to work also against its originators. For the Death-forces are not selective. They spare nobody; — not even their agents.) The fact is that, at the root of that disregard for personality and specially for race, which characterises Marxism, lies the 1 See the charges against the eleven Jews in the
Prague Trial (1952) and against Anna Pauker, former Commissar in Rumania. conceited belief in “man” as the measure of all things; in “man” as “the master of Nature” (not merely a part of it; a living species among others); and the illusion that anything endowed with a more or less human shape is of unquestionable value and must be allowed to live, nay, kept alive at any price; the sickly superstition of “man” — that “Jewish lie” which Adolf Hitler so brilliantly exposed in the eleventh Chapter of “Mein Kampf” — as opposed to the true, aristocratic Religion of Life. But the lie is, as I have said, no monopoly of the Marxists; no consequence of Karl Marx’s particular conception of man as the product of his economic environment. It is the common basis of all man-centred, equalitarian philosophies old and new, Jewish and non-Jewish,1 and specially of the Jewish philosophies of international scope, which all draw an arbitrary line between “men” and the rest of living creatures, thus denying, the oneness of the realm of Life and the universality of its iron laws. It is, in particular, the moral basis of historical Christianity. It matters little what hypothesis or what dogmas be set forth, in order to make it sound like truth. The important fact remains that the Jewish lie, — snare of the Dark Age — is accepted as truth by the Anti-Communist forces of the West outside the National Socialist Movement, primarily, by the Christian Churches (the “bourgeois” political parties just do not count). The fact remains that these forces share with the Marxists themselves, be it under a different form, the superstition of “man,” origin of the attitude that leads to decay. And that is why none of them was, or is, Anti-communist in the true sense of the word. Not only did they and do they not fight Marxism on account of the real danger it represents, but every one of them would, ultimately, represent the self-same danger as it, were they to day as militant and full of faith as they once were. They are, at the most, the rivals of conquering Marxism — or would like to be. While in non-Christian countries, the Christian missionaries are precisely the people who, through the alarming increase of a half-educated, bastardised population, seething with discontent (the immediate result of their equalitarian preaching coupled with medical aid) prepare 1 “Man” is greater than everything; there is nothing above him” is a saying attributed to one of the famous Bengali “Vaishnavas” of the XIVth century. the way for Communism with miraculous efficiency — extending to the whole world (be it in the manner they are the last ones to desire) the mischief which the Dark Forces have once wrought in the Near East and in Europe, through Christianity itself. In other words, the National Socialist struggle against Marxism is merely the most obvious aspect of the general — infinitely more than political — deadly struggle of the bold new faith in Light and Life against every form of untruth — every doctrine setting up “man” against Nature, every cult of imperfection, in this last part of the Dark Age. It is not to be separated from the struggle against the Christian Churches, against Free Masonry, and all such international and antinational so-called “spiritual” bodies as unduly distort and exploit teachings originally “above Time,” in order to forward the aims of the Death-forces. Only the latter struggle had to be more subtle, for practical reasons easy to understand. It is written in “Mein Kampf”: “Poison can only be overcome through counter-poison, and alone a shallow bourgeois mind can consider the middle line as the way to Paradise.”1 “A philosophy filled with infernal intolerance will only be broken through a clear and absolutely true new idea animated with the same spirit and defended with the sane tremendous will-power. “One may, to-day, well regret that, in the Ancient World, which was much freer than ours, the first moral terror appeared with the coming of Christianity; one cannot, however, put in doubt the fact that the world has been, since then, dominated and oppressed through tyranny, and that tyranny can only he broken through tyranny, and terror through terror. Then only can new conditions — constructive ones — be created. “Political parties are inclined to compromise; creeds, never. Political parties take contradictors into account; creeds proclaim their own infallibility”2 1 “Mein Kampf” (edit. 1939), p. 371. “That which gave Marxism its success was the perfect collaboration of political will and militant brutality. That which prevented national Germany from moulding German evolution was the absence of a decisive collaboration of brutal force and of the political will of a man of genius,”1 “The conviction that one has the right to use even the most brutal weapons always goes hand in hand with fanatical faith in the necessity of the victory of a revolutionary new order upon this earth. A movement that is not fighting for such high aims and ideals, will therefore never resort to the most extreme means (or weapons).”2 These and other such sentences (there are many more in what one could call the Book of the new Aryan faith) define with amazing exactitude the National Socialist Movement as an upheaval “against Time,” and point out the fundamental difference between Adolf Hitler and all such great historical figures as I have, in these pages, described as men “above Time” and men “in Time” — “Sun” men, and “Lightning” men. They glaringly show how foolish it is to compare the Founder of National Socialism with Napoleon — as so many have done, — or to accept the well meant but no less erroneous — though by far less popular — description which a few of his English followers have boldly given of him as a “political Christ.”3 Napoleon is but the pocket edition of Genghis Khan. Yet, — considered from the cosmic standpoint — he is a man of the same sort as he: a war-lord and an organiser who put his genius to the service of his family and of nothing more, not, by any means, because he saw, or thought he could see, in it, the vehicle of some great impersonal Idea, but simply because it was his. In other words: a man altogether “in Time.” Men “in Time” either have no ideology at all and do not pretend to have any, or they pretend to serve a faith “above Time” or “against Time” and exploit the latter for their own ends (like all the false Christians who fought for themselves in God’s name, and all the false National Socialists for whom the struggle under the Swastika Flag was only a means to work 1 “Mein Kampf” (edit. 1939), p. 596. themselves into power) or else, — like the sincere Marxists — they have an Ideology which is, itself, an Ideology “in Time”; an Ideology which is in contradiction with the divine final y of Creation, and therefore expresses the will of the Death-forces. Christ (be he a man and a myth, or only a myth, it makes no difference) is, like the Buddha, a figure typically “above Time.” His one resort to violence (against the merchants in the te |