German Lecture Series
Final Solution of the Jewish Question
Discovery of God instead of Jewish Hatred
by Horst Mahler
Keinmachnow, 25 March 2001
This paper was supposed to be given before the Conference of Revisionist Historians on
3 April 2001. The meeting was prohibited by the Lebanese government on 23 March 2001.
Woe! Mordechai has become arrogant and blinded by his victory. He
is ignoring the signs of the times.
Honored Ladies and Gentlemen,
I thank those who have arranged this conference for their invitation. It is, for me, a
high honor to be a guest among the circle of people who feel committed to the search for
historical truth and are prepared to incur personal risks and painful encroachments upon their
way of life for it.
On 17 March 2001, I found remarkable news on the Internet. The World Jewish Congress, the
Anti-Defamation League, the Simon Wiesenthal Center, Representatives of the U.S. Congress as
well as the U.S. government were reported to have intervened with the Lebanese government to
prevent this Conference.
With that, I have come to the theme of my presentation.
Ambassador Stuart E. Eizenstat, U.S. Under-Secretary for economic, commercial, and
agricultural affairs -- a Jew -- in a speech held on 21 May 1998 before graduates of
Yeshiva University, proudly claimed:
The people of Israel represent genuine power exercised by Jews for the first time since
the destruction of the Second Temple
He spoke of the "remarkable transition of the Jews from the margins into the center of
American life, in whose center Jews would once again be standing, who esteemed the tradional
Jewish values as highly as American values"
We have to find this prospect unpleasant, especially since this power hides itself
behind the smoke-screen of fine-sounding words like "enlightenment," "tolerance,"
"emancipation," "Modernism," "human rights," "free trade," and "Globalism," and
attacks and destroys nations and peoples from its place of concealment.
In order not to put the onus of responsibility for the machinations of this power upon
the people living in the U.S., it is essential to give it a name of its own. Let
us call it, as did the old Chancellor Helmut Kohl, the "East Coast."
After two thousand years of dispersion among other peoples, the tribes of Israel have
attained Welthirtschaft (Oberlercher) [The German word die Hirtschaft has
no English equivalent; it connotes the mastery a herdsman has over a flock of sheep, and
of course Welthirtschaft indicates that the range of this mastery is world-wide].
As was feared by George Washington and Benjamin Franklin, by using piggy-back tactics,
they have acquired for themselves the power of the United States of America -- the
mightiest power the world has ever seen.
Since the rise of the Money System, the tribes of Israel have always known how to emerge as
the victors from both sides of the wars which they have financed, although they have never
This astonishing historical performance merits recognition. Would not the social Darwinist
theoreticians of Race have to alter their framework of superiority? Would not the
success achieved by the Jews during a two thousand-year history of (according to their
critics) rough usury, haggling, money-lending, intrigues, and corrupting prove,
perhaps, the superiority of the Semitic Race in the struggle for survival?
But in biology there is nothing of this to be recognized. From the observation of natural
life only crude empirical laws can be gotten, which have significance only until phenomena
are shown to contradict them. This actually obvious observation should finally free the
discussion of the Jewish Question from all attempts to call typical Jewish behavior a result
of Semitic genes.
The ascent of the Jews to world power is not to be explained on the basis of biology. The
attribution of history to "iron Laws of Nature" leaves us blind where the works of the
spirit and mind are there to be examined.
It is the Jewish religion -- therefore a concrete form of spirit -- which has kept the Jews,
dispersed over the whole sphere of the earth through the millenia, in an awareness of being
the Chosen People of Yahweh.
This awareness is manifested in the success of the Jews as an enormous power, which has
imprinted its stamp in the retrospective of the two thousand-year history after the
destruction of the Second Temple. The catastrophe of the German Reich is not
understandable if the Jewish mind is not understood. The decline of Europe is just as
little to be understood. And also the approaching fall of the USA would remain a unsolvable
puzzle without insight into the essence of the Jewish spirit.
The significance of the religion for the Welthirtschaft of Jewry should alert us
to the fact that the religion is no slight matter and that most important, it should not be
regarded as a private matter. That the Goyim accept this idea as an imperative
of Tolerance is the secret of Jewish superiority.
This consciousness of being chosen by Yaweh allows the Jews to conceive of themselves as
a Nation, although they are not.
The Nation is a people-as-person, that is, in a relationship of mutual recognition with
other nations. The delusion of Chosenness excludes this mutual recognition. This is the
reason why the Jews -- as Jews -- can never be a nation. In the consciousness of being the
Chosen People, they form rather an Anti-Nation, which as such is the spiritual foe of
all genuine nations. When the latter are without an adequate awareness of this hostility,
they are delivered into the hands of the anti-Nation without defense and will be corrupted
and ultimately destroyed by it.
In order to maintain this condition of defenselessness, the East Coast does all that it can
to make the Jewish Question a taboo. Wherever signs of a critical view of Jewry begin to
make themselves noticeable, the Jewish organizations are ready at hand -- as we have just
seen -- to extinguish the fire.
I have accepted the invitation to speak before this circle because I would like to try to
convince you that it is necessary to seize the initiative in the struggle against this enemy,
so as to attack him in a position where he is not entrenched. It is, at the same time,
the place from which we alone are able to come off victorious. The struggle there will be
the kind in which human beings -- in particular the Jews -- do not die, but are freed to
become themselves: a Kulturkampf [culture-struggle].
We can strike at Judaism only with its own idea, by confronting the Jews with it and making
the one-sidedness of their spirit understandable to Jews and non-Jews.
The religious Jews themselves see themselves in their sacred scriptures as a negative and
undermining element among other peoples. They name their sacred mountain "Mount Sinai":
"This is a mountain from which hatred toward the poeples of the world has descended." They
also name it "Mount Horeb," "because from there destruction has come down upon the peoples
of the world."
We would be ashamed of this negativity. Because, according to Christian teaching, all
peoples are the beloved creatures of God, the idea that we bring destruction to other
peoples would be painful to us. The Jews are different. They believe that [for] Yahweh
"his fury and indignation is upon all heathens, whom he will deliver unto slaughter, that
the stink of their corpses shall ascend and the mountains will flow with their blood."
(Isaiah 34: 2-3).
Devout JEWS are able to enjoy the thought of the ruin of the GOYIM. They embrace their
role as destroyers of other peoples.
They bring, with thorough consistency, even their destiny of persecution into connection
with this negativity, for it is merely the obverse of their chosenness. In the Vulgate of
the Book of Esther (StzuEst 1, 4) we read about a measure taken by the great
Persian King Artaxerxes against the Jews living in his kingdom:
We perceive therefore, that a single people opposes all the world, keeps perverse laws
and is disobedient to our ccommands, by which it does great injury and disturbs peace and
unity in our kingdom. Thus we have commanded: all those whom Haman, the highest next to
the King, who is placed over all provinces and whom we revere as a father, will name,
shall be killed with wife and child by the sword of their enemies, without any mercy and
none shall be spared, that is to say, on the fourteenth day of Adar, the twelth month, in
this year. Thus shall these wicked people be slain in a single day and thereby
return peace unto our kingdom, which they have disturbed.
The superiority of Jewish power-politics consists only in this, that they exploit the
shame-reflex which is characteristic of us, for their own puposes. They strengthen the
notion in us, by clever propaganda, that we do the Jews an injustice when we perceive the
negativity of Judaism and examine it.
As poltical human beings, we have every reason, however, to concern ourselves with the
power -- especially the global power -- of the East Coast: without blinders and without
hate. For until we have proof to the contrary, we must proceed from the assumption that
the existence of a power which dominates the world signifies tangible danger for us as
Germans -- especially when we take into account that the East coast most definitely
entertains no friendly feelings for our people.
This power makes use of lies as weapons. But it is not based upon lies. Rather, their
power is based upon their belief in being the Chosen People, and upon the spiritual
weakness of the Goyim-Peoples, who no longer believe in God.
Atheism is the Extermination of the Goyim-Peoples by Yahweh
The belief that there is no God, that Man is self-defined (Humanism), that the World
is realizable without recourse to the concept of the Absolute Spirit (God), is the triumph
of Judaism over other peoples. In Atheism Yahweh has driven his rivals, the gods of the
Goyim-peoples, from the field. On this basis alone these peoples are then delivered
defenslessly up to Globalism and ordained to destruction.
But this victory over the gods of the Goyim is simultaneously the defeat of Judaism.
The peoples who have been robbed of their gods -- the German people first before all others --
suffer, in the death of God, the death of the people. This folk-death, however, is only
the transition point to new life. It is the resurrection of the peoples in the spirit of
idealistic philospophy. This is conceptually religion -- and thereby the conquest of all
The peoples will triumph over the East coast and free themselves from the worldly god of the
Jews, Mammon, in the historic moment when they recognize that every people having
a powerful history is a tangible form of God (German Idealism: Herder, Hegel).
Now I know very well that in the "enlightened community of scientists" the most ferocious
opposition is raised against these ideas. But exactly this mindless reflex, with which
the atheistic spirit of our times seeks to protect itself from appeal to thinking, is the
sign of victory of Judaism. Atheism -- as will be shown -- is conceivable only on the basis
of the Jewish Principle.
The claim to validity of Atheism is refutable with one simple reflection:
Blaise Pascal correctly remarked that the non-existence of God is just as little to be
proved as his existence. Therefore opting for the proposition: "God does not exist" is
just as much a resolution of faith as the choice of the proposition: "There is a God -- eternal,
everlasting, all-powerful, all-knowing, and everywhere present."
This insight lies in the realm of proof: In the traditional sense, something which at first
appears uncertain, is considered validly proven when it can be compellingly and logically
imported into an existing certainty (extinguishing of doubt). But since there is no certainty
"before" or "about" God, from which God or his non-existence might be developed, any talk
of proof of God (and/or of the proof of the non-existence of God) in the meaning understood
here, is senseless.
According to the proposition of the Cartesian "cogito (ergo) sum" (I think (therefore)
I am) after any doubting, by the fact that I am thinking, I am directly certain of
myself existing. That is the single direct certainty upon which any doubt is reduced to
nothing, for doubting itself is thinking. It follows that doubting leaves no space in which
I think and then am thereby certain of my self.
Everything is staked upon this direct certainty. Hegel picked up the thought of Descartes and
developed the true concept of proof: according to him, proof is the demonstration of
that which lies in direct certainty, which is the I. Nothing is added from outside.
Only what is directly in consciousness is considered, just as each person finds it directly
in himself, just as it is given to him without the impressions of supposed exterior objects.
From this condition, we say that thinking, by itself, is pure.
You will confirm the experience that this thinking goes on incessantly -- even in our dreams --
and is not to be arbitrarily stopped by us. It is -- to use an expression from Hegel --
absolute Aktuosit�t [The closest English words connoting the same idea would be:
actuality/actualization/activity-ness; the meaning embraced here is of something existing
as a pure living process]. Here is a word which might be enclosed within the
meaning of the notion of "thinking." Thinking is not a pastime of consciousness among
other such pastimes, as one could say: now I'm occupying myself with an hour of Mathematics,
after that with another hour on housekeeping, after that with Fine Arts, and to finish up,
one more hour with thinking. It's not like that. Thinking is the unceasing activity of
consciousness, which is just as immanent and effective in the occupation with Mathematics
as it is in dealing with housekeeping, or with Fine Arts, and likewise when I concern myself
with thinking as such (and thus engage in Philosophy). At the same time, thinking is always
like unto itself only, never outside of itself, never an Other, there is no second-third
-fourth thinking, and so on.
If thinking in the sense described works though my consciousness, but can not be stopped
by me according to will, then I must conclude from this that this Aktuosit�t, which
is thinking, transcends me as Subject, as the point of origin of Will, and in this sense
is outside of the range of my will. I can therefore say: "SOMETHING thinks me.
I am this SOMETHING in the sense that I entirely fill up this thinking;
The I in itself has no region in which this thinking is not present and active.
The I can give direction to this this thinking, in that it decides to ponder over
this and that. But I cannot control this thinking in the fashion of determining
which results of thinking I view as correct and which as false. These convictions
interpose themselves independently of the Will. In this sense the I is powerless
against thinking. The I can also not want that thinking should stop in it. From this
it is evident that SOMETHING is outside of my Subjectivity. This SOMETHING
is, to be sure, also I but it simultaneously transcends the I and is more
than it. The I, with its Innermostness -- with its convictions -- is powerlessly
given over to thinking. That SOMETHING makes use of the I, in order to exist
by itself in thinking."
With these considerations I have only taken up what lies in my thinking, which is therefore
just as certain to me as I am certain of myself as existing. In my certainty there is
therefore SOMETHING which transcends me -- a Transcendental [element or being].
Let this be called GOD. GOD is, for the time being, nothing other and no
more than this SOMETHING described by me.
The further development of thinking is only begun here. It is not necessary that the following
be immediately grasped. The passages of thought should merely resonate, and this resonance
will be felt by one person sooner, by another person later, or even not penetrate at all.
At the moment, that is unimportant.
Consciousness as thinking distiguishes itself from its object: I think, in that I am
thinking about "something" and thus in my thinking, I constantly and of necessity have an
"Other," the thoughts which I, thinking, set in motion. Therefore in my consciousness
there is also distinction. You will not have the experience that this distinction is
dissolved in your thinking.
This triad -- I, the "object," and the distinction between both -- is at the root
of everything. From it arise manifold differences whose factors likewise contain this
triad. But in turn, the distinctions in themselves are cancelled out again and the different
factors enter a higher unity together: for example, my object, the thought that I
turn over in my mind, is itself produced by thinking and only a condition of consciousness,
a condition enduring in thinking by means of uninterrupted thought-expenditure. That this
incessant thought-expenditure is necessary, I experience when "I lose the thread of my
thought," and the thought which I was just still considering, is suddenly submerged in
momentary forgetting. In this realization, the distinction which I have made between the
I as thinking and the object of the I, the thought, has disappeared in it.
Both factors are [a form of] thinking in different guise, and so forth.
Thinking is this making of distinctions and the referencing of differences to themselves
and one another, through which the differences are cancelled. By this step-wise
demonstration, for our consciousness a Whole, a System which contains everything, will
finally emerge by necessity by means of increasing concretization of the factors lying
within it, just as, in thinking, it emerges from the simple beginning ("The pure being
and the pure nothing is the same thing."). That is the thought-system of Hegel, which
is entirely simple and has nothing to do with the nonsense about it which has been squeezed
between bookends thousands of times by so-called scientists.
This system as knowledge of the Geist by itself[This German word combines the meanings
of both the word mind and the word spirit, and although I will usually
translate it as "mind," it is important to retain the idea of "spirit" which is also
present in the word.] is Idea, the reality of the concept which is thus grasped as absolute
Mind (= God).
I -- this follows directly -- is a defined (and thereby limited) Being (= Presence) of
God. In the I, God comes to consciousness of himself. In this self-consciousness,
he experiences his freedom: he depends upon nothing which is not himself.
It is important to grasp that Proving in the sense of Hegelian Logic means the preservation
of the direct certainty in pure thinking. Nothing that cannot be demonstrated in and from
pure thinking, is accepted as certain. For only what lies in the direct certainty of pure
thinking, permits no doubting.
The Kantian standpoint was an essential preparation for this realization. For him, essential
contradictions turned up in the "scientific" theoretical structures, by which their claim to
validity was reduced; i.e., was confined to the descritpion of Concretes in the sense of
finite objects. The "thing-in-itself," the Truth, is not recognized with them. The
competency of these sciences for making statements about life, even less the mind and thus
the people, State and finally God, is thereby contested. The authority of the empirical
sciences, Empiricism, is done. This was necessary but not sufficient.
What shows itself to us in thinking as the development of thinking, is the life of the Mind
in itself, is the Idea in pure thinking. It was shown here already that this thinking, as
the SOMETHING that makes us think, leads its own life in us, which does not obey
our will. This SOMETHING is, in this sense, a moment of Objectivity -- it is
GOD in us (for this, see Hegel, Ph�nomenologie des Geistes [Phenomenology
of Mind] and Wissenschaft der Logik [Science of Logic] which is based upon
It should have become clear that GOD, in that which Hegel indicates as our Inner
Being, is conceived entirely different from the way he is in the popular imagination. But
only the latter can be the cause of the intellectual contempt which forms such a potent
obstacle to the effort to approach the question of God anew.
In so far as we hold ourselves away from the question of God -- for example, because we do
not wish to imperil our prestige as "serious" scientists -- we perpetuate the dominion of
Judaism and its worldly rule, mammonistic Globalism. Far from God, we all, as spiritual
beings, go to utter ruin.
I believe that we Germans bear a special responsibility as the Keepers of the Seal of German
idealistic philosophy. This particular responsibility is already impressed upon us with that
stigma that brands us clearly and externally to the world as "Murderers of Jews." That is
surely a factor of spiritual importance, that is sordidly associated with the name
In order to make this thesis understandable, I must write at some length:
Hegel gives a hint in one sentence of his philosophy of History, which throws light upon
the problematic nature of the German-Jewish disaster. Let this sentence be first coherently
reproduced here and then afterwards explained section by section:
In considering religion -- so he writes -- it depends whether the True, the
Idea knows itself only in its separation or knows itself in its true Unity: in its
separation, when God is seen as abstract highest Being, Lord of Heaven and of Earth, who
is above, beyond, and from whom human reality is excluded; in its unity: God as Unity
of the Universal and the Individual, in that even the Individual is positively viewed in
him, in the Idea of becoming-human. (Hegel, Philosophie der Geschichte
[Philosophy of History], W 12/70)
In the individual:
In considering religion, it depends whether the True, the Idea knows itself only in
its separation or knows itself in its true Unity,
(One should note that the True, the Idea, is conceived here reflexively as Subject of the
Realization. Not I am the subject of the realization. The subject of the realization
is, rather, that SOMETHING already demonstrated here, which makes us think, thinks
in us, judges the results of this thinking as true or false independently from our will. We
have here before us the determining thought-form for the philosophical conception of History:
History is, according to this, the process of the self-recognition of the Mind. HM.)
The Idea knows itself
when God is seen as abstract highest Being, Lord of Heaven and of Earth, who is
above, beyond, and from whom human reality is excluded
This recognition does not yet arrive at the insight that that SOMETHING (God) is
that thinking which works in the I, fills it, makes up the Being of the I,
and thus does not exist separated from this.
(That is the principle of Judaism: Yaweh is the Sublime One, who conducts his divine life
for himself, separated from any creature and thus from human beings, and who, as the
Thunderer enthroned above the clouds, condescends in his mercy to select a people with whom
he makes a covenant. But by power of this separateness, Yahweh still exixts as the Sublime
One even if his people no longer exists, if that people shall -- in accordance with threats
repeated many times -- have been exterminated.
But in this, conversely, lies also the possibility of the murder of God (Nietzsche, Die
fr�hliche Wissenschaft [The Merry Science] Third Book, Nr. 125). Only this
exhalted God can be murdered by his people, without that people committing suicide; for
Yahweh is only Yahweh and not simultaneously his people. The latter lives, even if Yahweh
is dead. This thinking is, in its progressiveness, nevertheless still archaic thinking
which has not advanced to the concept of the person, and which has found its enduring
expression in the horribleness of the Old Testament and its lunacy of collective guilt. This
abyss is first conquered in Greece, in the concept of reason (nous) and a human
being thought of as a person, in whom nous is present as spark of the divine. HM)
The Idea knows itself
in its unity: God as Unity of the Universal and the Individual, in that even the
Individual is positively viewed in him, in the Idea of becoming-human. (Hegel,
Philosophie der Geschichte [Philosophy of History, W 12/70)
(The SOMETHING, already familar here, is the Universal which is present in the I
as the Individual and is real. I am recognized/realized first as the vessel, but
then also as definite partial-form of the transcendental SOMETHING (of God). On the
basis of this participation in the divine Being, I manifest as person and am of
infinite value. (That corresponds to the Christian-Germanic principle. Here God becomes
the Son of Man. In Him is the separation between God and Man overcome. God is also human.
HE has no boundary in Man. In just this realizaion HE knows himself as
truly everlasting. The direct certainty of the I that it exists, is therefore by
the very thought, the certainty that God exists. For the person who ponders the train of
thought indicated by Hegel, the existence of God is included in his own certainty of
being. After this, doubt about the presence and effect of God is no longer
Atheism belongs to the Jewish cycle of ideas to the extent that it presupposes the plain
separation of God and Man. For only if God and Man are thought of as separated, can the
thought prevail that the human being is certain of himself existing but this certainty
does not include the Being of God. Certainly Man cannot deny his own self, but he can
dispute the existence of Yahweh without contradicting himself.
Modernism -- the belief that Man can manage without God -- is therefore
a form of the archaic Jewish spirit, and it is vanquished with this.
History is not without God.
It still remains to be shown that Atheism makes history incomprehensible. The result of it
is, that any and every round table of Philistines ia allowed to set itself up as a
tribunal, to make moral judgements about the past.
I would like to begin with the question, whether a conviction exists in this group, about
what History actually is? Do we understand by History, really just the mere arrangment
of a series of stories? Of tales about what happened here or there or somewhere else? Is
not History more than this? What is it that interests us in the past of, for example,
Greece or Rome?
What has come from the endless stream of events, which we call "History," is to be grasped
only by means of the Mind. The end-point spirit, the human being, views himself in History
as the spirit of the peoples who have entered into memory with their deeds.
The concept of History assumes the notion of development. History is development, or to be
more accurate, the progress of the spirit/mind in the awareness of freedom.
Fundamental to the idea of History is the concept of development. It is expressed by Hegel
Development is a familar notion. But it is the peciliarity of Philosophy to examine what
one otherwise holds as being well-known. What we deal with and apply without hesitating
[to think], which is how we get along in life, is plainly the Unknown, if we are not
trained in Philosophy. The further discusssion of these ideas belongs in the science of
Logic. That the Idea must first form itself to that which it is, seems a contradiction; it
is what it is, we could say
(We are in constant danger, in the Hegelian texts, of overlooking the essential. The
reference offered [in the text] which stands before us, that the concept, the Idea, the
absolute Mind/Spirit, God -- these are all one and the same thing -- "first must form itself
to that which it/he is," opens up a fully new, previously unknown World view.
Prior to this, God was thought of as the already Perfect One from eternity, all-knowing,
all-powerful, etc., who guides the destiny of human beings and saves humanity according to
a "plan of salvation."
It takes very little to comprehend the blasphemous nature of this finally explained
Why has God created Man, since he was already certainly perfect for himself? Are we only
playthings for him, with whom he passes the time? Why has he created us in need of
salvation? Would not this comport with Dostoyevski's view, who curses God because innocent
But God as Mind/Spirit, who first must form himself to that which he is, creates himself as
Man and World, in order to have a mirror there, in which he views and realizes himself.
The human being is thus helpmate of God, is himself divine and therefore of absolute
History, with all its atrocities and with the horror caused by humans (Hegel called it
"a single slaughterhouse") is thus the agony of the Spirit in itself, the Spirit which is
first brought to full self-realization ("qualiert" [= passed through agony] -- an
expression of Jacob B�hme) and experiences in the emotion of horror, what it/he is not
(= Evil). Evil for it/him is being repulsive to himself. HM)
Further in Hegel:
To grasp what Developing is, we must distinguish two kinds -- as it were -- of circumstaces.
The first is that, which is known to us as aptitude, capacity, the being-in-oneself, as
I call it (potentia dunamiz). The second definition is the being-for-oneself, the
Actuality (actus, energeia). We say, Man is rational, has reason by Nature; he
has it thus only in the sense of aptitude, in seed-form. Man has reason, understanding,
imagination, will, as he is born, even in the womb of his mother. The child is also a
human being, but has only the potential, the real possibility of reason; it is as if he
had no reason, it does not yet exist in him; he is not yet able to do anything rational and
has no rational consciousness. First, by the fact that that, what the human being is in
himself, becomes for himself, therefore Reason [becomes] by/for itself, then the
human being has Actuality/Reality toward every direction -- is actually rational and now
[is] for/by Reason.
What is the closer meaning of this? What is in itself, must become an object to the human
being, must come into his consciousness; thus it becomes for the human being. What is
Object to him, is the same thing, which he is in himself; and thus the human being first
becomes for himself, is doubled, is retained, has not become Another. The human being
is thinking, and then thinks a thought; in thinking, only Thinking is Object, the
rationality produces the Rational, Reason is its Object. (Thinking sinks even to
irrationality. which is a further consideration.) The human being who is rational in himself,
has not made progress if he is rational for himself. The in-itself is preserved, and yet
the distinction is truly vast. No new contents appear; yet this formulation is an enormous
difference. Upon this distinction, depends the entire difference in World History. All
men are rational; the shape of this rationality is, that Man is free; this is his nature.
Yet slavery has existed among many peoples and still exists to some degree, and the peoples
are content with this. The single distinction between the African and Asian peoples, and
the Greeks and Romans, and modern times, is that the latter know that it is [their nature]
for them to be free. The former are also free, but they do not know it, they do not exist
as free [people]. This comprises the enormous change in [their] circumstances.
All realization, learning, science, and even trade, is aimed at nothing further than to
extract from oneself that which is inner, in-itself, and to actulaize/objectify
To enter into existence is transformation and to remain, in the same, one and the same
[thing]. The in-itself governs the course [of this]. The plant does not
expend itself in mere boundless change. Such is the case in the seed of the plant. There
is nothing to see in the seed. It has the drive/instinct to develop itself; it cannot
bear to be only in itself. The instinct is the contradiction, that it is only in-itself
and yet is not supposed to be. Instinct/drive goes out into existence. Manifold things
emerge from this; but all this is already contained in the seed -- indeed, not developed,
but rather enwrapped and ideal. The completion of this setting forth takes place, it
sets a purpose for itself. The highest unfolding of itself, the predetermined end, is
the fruit, i.e., the production of the seed, the return to the first condition. The
seed wants to produce itself, to turn back to itself. What is within, is made clear and
again taken back into the unity from which it emerged. With natural things, it is indeed
the case that the Subject which began, and the existing thing, which makes the conclusion --
fruit, seeds -- are two different entities. The doubling has the apparent result of
breaking into two individuals; according to content, they are the same. Likewise in
animal life: parents and offspring are different individuals, although of the same
In the Mind/Spirit it is otherwise. It is consciousness, free, so that beginning
and end coincide in it. The seed in Nature, after it fashions itself into Another
[form], gathers itself into unity once more. Likewise in the Mind/Spirit; what is
in-itself, becomes for the Mind, and thus it becomes for itself. The fruit, the seed
is not for the first seed, but only for us; with the Mind, both are not only in
themselves of the same nature, but it is a for-each-other and thereby a being-for-itself.
That, for which the Other is, is the same [thing] as the Other. Only through this
is the Mind with itself in its Other. The development of the Mind/Spirit is a going
forth, an unfolding, and at the same time, a coming into itself.
(Here occurs a side-glance on the relationship of Mind/Spirit and Nature. Nature is the Other
of Mind. The concluding sentence, understood correctly, is: "That, for which the Other
is, is the same [thing] as the Other." The Mind and its Other -- Nature -- are the same.
In so far as they are to be differentiated, the Mind is in two kinds of form: as Mind and
as Nature. Nature is an abstraced existence of Mind. Modern physics has come on the trail
of this, in that Matter has become volatized for it into mathematical formulae. With the
discovery of "black holes," the sameness of identity of Being and Nothing has become
"Only through this is the Mind/Spirit with itself in its Other." In this sentence the notion
of genuine infinity appears: if I am with myself in the Other, in this I have no limitation,
am boundless and therefore without end. HM)
This being-with-itself of the Mind/Spirit, this coming-to-itself of it, can be spoken
of as its highest, absolute goal. Only this does it want, nothing different. Everything
which happens in heaven or on earth -- happens eternally -- the life of God and all that is
done in Time (Hiroshima, Dresden, Gulag, Killing Fields, Auschwitz -- HM), is
striving only toward this, that the Mind/Spirit realize/recognize itself, make itself
concrete to itself, find itself, become for itself, be united with itself. But
[there must be] a doubling, an alienation in order to be able to find itself, to be
able to come to itself. . .
The concept of alienation, much belabored in our times, is here expressed in its true
character: alienation is not an avoidable deviation from the correct path (who would know
enough to be able to say, what the "correct path" might be?). Rather, the Mind/Spirit
manifests from itself, what lies within it. The result of this expression encounters it as
the Other, the Stranger/Alien. But it lies in the emotion of strangeness, that the
Mind/Spirit experiences a lack or deficit: The alien thing seems to limit it, to reduce it
to finiteness. This experience contradicts the Mind/Spirit, for this is infinite. The
contradiction dissolves in the realization of the Mind/Spirit, that the Other is only the
mirror-image of its own self, i.e., the Mind/Spirit regains itself in the Other, no
longer has a limitation from it, and is again in its true unendingness.
Turning to the idea of History, we find more concrete insights:
The principle of development contains the further aspect, that an inner determination,
that a presumption existing in it is basic, which brings itself into existence. This formal
determination is essentially the Mind/Spirit which has World History as its theater,
property, and field of its realization. It is not one to roam about in the superficial
play of accidental happenings, on the contrary, it is, rather, the absolute Determining
One and strictly and firmly against the accidental, which it turns to its own use and
(One should note well in this sentence, that the misunderstanding of an historical determinism
does not encyst itself. The working of the Mind does not exclude the "play of accidentals".
Rather, the Mind/Spirit makes use of the accidental for its purposes. HM)
. . . This development (of natural things) makes its way in a direct, unopposed, unhindered
manner: Between the concept and its realization, the nature of the seed, determined in itself
and the fitness for existence of it, nothing can interpose itself. In the Mind/Spirit it is
different. The carrying over of its determination into its realization is mediated by consciousness
and the Will: these themselves are at first absorbed in their direct natural life; object-
and-goal is for them, at first, the natural determination as such, which through the fact
that it is the Mind/Spirit which inspirits them, is itself of infinite entitlements, strength,
(Thereby the ground is taken from under the Christian hostility toward the body -- that late
fruit of Judaism (although the Jews certainly lead a life directed toward the physical).
Thus the Mind/Spirit in it is set against itself; it has to overcome itself as the true
hostile obstacle of itself; the development which in Nature is a peaceful emerging, is, in
the Mind/Spirit a rough and endless struggle against itself. What the Mind/Spirit wants, is
to reach its own concept; but it itself conceals that from itself, is proud and full of
enjoyment of this alienation in itself.
(Here the finiteness of the human horizon is addressed. For the Jews, the negativity of
their relationship to other peoples is completely conscious. They regard them as cattle.
They work consciously for the dissolution and corruption of the minds and spirits of other
peoples and strive for hegemony over them. Therefore, the Protocols of the Elders
of Zion, even if they are a forgery, are also authenic records of the Jewish spirit and
But the Jews know nothing of the mortality of Yahweh, nothing of the fact that the
Mind/Spirit, in order to be free, works for the conquest of this one-sided shape of
Judaism. For the Jews, Jewish power over the world is the last word of the promise proclaimed
in the Torah (Deuteronomy 15:16 and 28: 12-14). That makes them so arrogant
now. But arrogance goes before a fall. HM)
The development is, in this way, not the benign and effortless naked emerging that it
is with organic life, but on the contrary, the tough, reluctant work against its own
The harshness of Mind/Spirit against itself, escalated to the extreme, is reflected in the
tradition of the Jews, who survived by a hair's breadth the plans for their extermination of
the Great King in Persia. From there extends an arc into the 20th century, in which
fantasies of extermination nest within the supposedly scientific imagination, that the
Semites can pollute the German hereditary substance with their genes.
Thus the oppressive insight remains, that the Mind/Spirit was in need of this dreadful
experience, in order to realize that the Jews are a "spiritual/intellectual race" (Hitler
in a conversation with Bormann in April 1945) and the Mind/Spirit residing in them could be
freed from its one-sidedness only by the Mind/Spirit -- and not through the murder of the
and further -- it is not merely the formalities of the Developing-itself at all, but on
the contrary the producing of a goal of determined contents. We have ascertained this goal
from the very beginning; it is the Mind/Spirit, and in particular, according to its
essence, the concept of Freedom. This is the fundamental object and thus the leading
principle of development, that through which this gets its sense and its meaning (just as
in Roman history, Rome is the object and thereby the [principle] controlling the
view of events), as, conversely, the event has only arisen out of this object and only
has sense and its content in relation to it. . . .
(The purpose of the Mind/Spirit, which, as impulse/instinct, propels World History, is
Freedom. The Mind/Spirit completes itself into Freedom in the realization that it depends
upon nothing which is not itself. It has in the beginning first Nature and then the World
as Object -- therefore, as something which throws itself against it (objicere) --
confronting it. It seems to have a border at Nature and the World, which reduces it to
finiteness, leaves it unfree and thus in shock (alienated).
What is being said is this, that the Mind/Spirit has in its experience of History, the
fact that the World and Nature are well distinguished from it, but are not separated
from it, that they are only a different form of itself. Thus it realizes that in the
Other -- in Nature and in the World -- it, by itself, is truly infinite and therefore
World History represents, now, the stairway of development of the principle whose
content is the consciousness of Freedom. The closer determination of these steps is
logical in its general nature, but in its concrete, it is indicated in the philosophy
of Mind. Here we only declare that the first step is the already stated being-immersed
of the Mind/Spirit in Naturalness,
(Animism, Nature-religion, natural symbolism of the spirtiual/intellectual -- HM)
the second [step] is the coming-forth of the Mind/Spirit into the awareness of its
(HM: This coming-forth into consciouness of Freedom is the spiritually/intellectually
historic point of Judaism which already grasped the Mind/Spirit (nous) as Mind/Spirit
before the Greeks ("Thou shalt not make unto thyself an image of me!"). This appears as
the Sublime One. While the Mind/Spirit wrests itself from the Natural, it discrimiates
against it, separates itself from it, and wants to be uninfluenced by the Natural. The
Natural becomes the "Unclean." The human being, who also belongs to Nature, purges
the Natureness from himself by obedience, becomes thus one of the "righteous." Since
the hurdle of obedience to the Law of Yahweh proves to be too high, however, the Believer
drops back into Naturalness again and again, is "unclean," and the Jew suffers his failure
in the awareness of his unworthiness, which maintains [its] existence in the dispersion
among other peoples and thus becomes the Jewish destiny.
In this sense there is justification for speaking of a sacrificial path of the tribes of
Israel for freedom. This is also still in the comprehensive sense, that the Jews, in the
further course of history, played the thankless role of the Corrupter of morality (as the
original unity of people and individual in the process of Individuation as the condition of
personal freedom). At first the Life-as-the-Pariah (Max Weber), grounded in the feeling of
unworthiness, enabled Judah to find the completion of its destiny. Had Judah demanded
dignity in the Diaspora, it would have had to conduct a hopeless life-or-death struggle
for recognition with its host-peoples. It would have gone under in this struggle.)
But this first tearing-loose is imperfect and partial, in that it comes from the indirect
Naturalness, thus relates to it and is still afflicted with it as a motive.
(HM: This remaining-afflicted by Nature appears in the scientific interpretation of the World
(=Modernism), which constructs for itself its reasonable models from the view of Nature and
derives conclusions from them which it considers to be discoveries about the realm of the
Mind/Spirit. But the "scientists" hold in their hands only those one-sided views
(therefore untruths), which they have presupposed with their respective models. They are
like hamsters on a treadmill. They are unfree, in that they continually lose themselves
in the "laws" of uncomprehendible Nature, which, in Deism, they proclaim as the
secularized (i.e., no longer active) God.)
The third step is the elevation from out of this still particular freedom into the pure
Universality of the same, in the self-confidence and self-reliance of the essence of
(HM: The Mind/Spirit realizes itself in Nature itself and Nature as its finite form. In
this recognition Modernism is vanquished, the contrast of Subject and Object is aufgehoben
in the threefold meaning of being brought to an end, preserved and elevated. [The German
verb ausheben does indeed contain this three-fold meaning: heben = to lift,
raise; auf = on (a horizontal surface), up; thus aufheben can mean to elevate
or lift something and also to abolish or cancel something, in the sense of, for example,
lifting a weght from the top of something, lifting sanctions, restrictions, etc.; there
is also inherent in this word the idea of keeping or storing, from lifting = picking up =
keeping/storing.] The Mind/Spirit attains the knowledge that it is absolute Mind/Spirit and
as such is unending, i.e., it is free. It then no longer has confronting it the supposed
"inherent compulsions" or pressures of the Capitalist system of middle-class society.
Rather it knows that it can compel the elementary economic operations constituting the
"Market" into a self-confident folk-economy under the boundary of the common good
These steps are the fundamental principles of the universal process;...(Hegel,
Philosophie der Geschichte [Philosophy of History], W 12/75)
(HM: In the concept of development, there is also this aspect, that History cannot be
seen as the actualization of a law in the Marxist sense. For we would then have a Known:
the law to which the Existing Being could be subsumed in the act of recognition and, by
extrapolation of the supposedly determined radius of development, an operational prognosis
for future "development" could be acquired. But the absolute Mind/Spirit does not yet know
itself; it first attains this knowledge of itself through History as a whole. Had we
knowledge of the "law" that determines History, we would know before the absolute
Mind/Spirit, who he is, i.e., we would be God (and not only participating in the divine
Essence). Here the Kontingenz Thesis of the Frankfurt School has again opened the road
to the deus absconditus (the hidden God) just as to Hegel's concept of development.
Man in the Service of God
Ought I not to be cheerful, then, in these grim times, since I know well, that God
The human being is the helpmate (servant/bondsman) of God at the representation of History as
the progress of the Mind/Spirit in the consciousness of Freedom and he participates in the
divine Being. For, were he not completely hidden in God, there would be a sector within him
which is not God. God would then have a boundary at Man, would not be eternal, not be
everywhere-present and not be all-knowing -- would not, therefore, be God.
In this thought is contained the possibility of Freedom, even of political freedom, for:
"Freedom can only exist there, where the individuality is known as positive in the divine
Being." (Hegel, W, 12/70) Most important, he liberates his people from the yoke
of the thesis of collective guilt, which was imposed upon them by the chief Western allied
victor, the USA, by means of "reeducation."
Reflections upon the concept of History make it clear that History is no moral arrangement of
events. For morality presupposes a directing/judging authority. Who would be able to direct the
absolute Mind/Spirit, if not that spirit itself? The court of the Mind/Spirit, however,
which comes to [awareness of] itself in History in this way and in no other way, is the
realization of itself, in which Evil -- the horrors/atrocities of History -- are converted.
i.e., abolished -- brought to an end, saved, and elevated -- and thereby justified. [The
word "justify" is used here in its theological meaning: to be made just or right, to be
freed from the penalty of wrong-doing].
In this idea, at the same time, the Torah (the Old Testament), with its genocidal
commandments and curses is just as rehabilitated as God's Word, as are the historic
campaigns of extermination of the tribes of Israel.
The justification attains existence in the realization that the absolute Mind/Spirit in the
Torah, in a one-sided form, has expressed itself as separated from other peoples and
thus from human beings. This separation is first abolished in the philosophy of Greek
antiquity, and from thence in the Glad Tidings (Gospel) of the New Testament, as the
Trinity, the Unity of God the Father and the Son of Man in the Holy Spirit. In German
Idealistic philosophy -- especially in Hegel -- the Trinity has been brought out by thought
-- i.e., liberated -- from an imagined notion to the thought of the absolute Mind/Spirit.
On the other hand, Historical Revisionism, as it pertains to Auschwitz, still is dependent
upon the moral image of History. It accepts the guilty verdict against the German people
under the presumption that the National Socialists actually killed 6 million Jews in a
factory-like mass-production fashion. It labors to get an acquittal by attacking the
claims of fact in the case against it. The Revisionists are thus -- entirely against their
intent -- an essential factor of the Holocaust-religion. The best that they can achieve
is a second-class acquittal: one based upon lack of proof. This would not eliminate
suspicion. Therefore, judged by its political objective, Revisionism is a spurious path
which will never reach its goal. What the Revisionists are striving to achieve would first
become a reality, if the Jews themselves would certify some other truth as protected by
With Hegelian thinking, the History of the West, starting from the year 312 A.D. (the year
of the acceptance of the Judeo-Christian faith by the Emperor Constantine in the Battle of
the Milvian Bridge, and continuing to the present) is to grasped anew under the weight of
the knowledge which for us comes from the darkening of the image of the German:
This History is the struggle of the corrupting Jewish Mind/Spirit against
the moral Mind/Spirit of the Germans.
In Modernism, the Jewish Mind/Spirit has conquered itself to death. The sign of its death
is is the world-wide hatred against the Jews. Its two thousand-year old trunk [of tree, in
the sense of genealogy] became more powerful with each annual [tree]ring. In this is
portrayed the resentment of the peoples subjugated by Mammon, who do not know how this yoke
is to be shaken off.
In order to bury Judaism at last, like Phoenix from its ashes, the Spirit of the Germans
rises up, in the shape of German Idealistic philosophy, in whose light that hatred shows
itself to be a disasterous attack of weak-mindedness.
Historical Conservatism, as well as historical National Socialism, has been able to
grasp the corruption of the community of God and Man, the fall of the people into
atomistic middle-class society, only as decline (decadence). The hate for anything Jewish
-- even for people of markedly Jewish character -- was the necessary consequence of this
abstraction, which runs like a red thread through two milenia of Western history.
The war we are conducting is a two-front war:
Facing against the Front of Judaism, is the negative business of criticizing the
Jewish Principle -- the separation of God and Man. The pestilential stench of the
genocidal insanity of being a Chosen People, on the basis of the Torah, must be
identified again. [To conduct the war on this front] is to make conscious, that the
"scientific model of the World" and Atheism are but the negativity of Judaism.
Against the Front of Conservatism, which perceives decadence only as decline and fall, as
well as against the biological racism of historic National Socialism, which reduces the
human being to his animal impulses, the human being is to understand [himself as] finite
Conservatism and historic National Socialism have, in their way, destroyed the spirituality
of Man, in that they recongize the Mind/Spirit not as infinite, and therefore not as
immortal. That Freedom is the essence of the Mind/Spirit, remained closed to them. Out of
deficient insight arose that Pessimism, which conceives of the freedom of the individual
as the root of Evil. In a radical gesture, they have torn out this root -- and therby have
destroyed their very selves.
The Kulturkampf [Culture-War] which is now underway completes the working out of the
thought of freedom of the individual, who, without the destructive work achieved by Judaism
in the realm of the Germans, could not have become a reality: The original, Folk-community
of Germans, holding fast in the childlike trust in its gods, was not yet the true shape
of freedom, but rather Freedom-in-itself. This first still had to become for itself, in
order to be Freedom in-and-for-itself. But for-itself, freedom is first freedom of the
person, personal freedom of individuals.
It was the task of Judaism -- also in its Christianized form -- to effect the individuation
of the German fellow-countrymen as the tearing loose from God.
After that is completed, individuals experience themselves as solitary singularities, as
social atoms, in an emotional icy waste in which they go to ruin, if they do not find
God again as their essential Being and thus make realized the community in God as a
It is exactly the self-confident and even desired connecting-back (religio) of the
isolated individuals into the Folk-Spirit of the Germans as one form of God, a re-binding
following from the complete decomposition of the German Folk-community, expressed in German
Idealistic philosophy, which is the true existence of freedom. It is the task which still
lies before us.. In the solution of this problem, every German who grasps this thought is
a helpmate of God.
When the positive aspect of the corruption is first recognized -- the individuation of men
as the necessary point of transcendence to true Freedom of the person, which is a drive
within the German Spirit -- will the German-Jewish destiny -- in the Hegelian sense -- be
aufgehoben -- brought to an end, preserved, and elevated.
The reality of the Jewish Mind/Spirit is the individuation of human beings, so that they
ultimately are alienated as isolated individuals and ordained to decline.
This death-march is a required step of development on the path to the self-confident
community of humans in God. The existence of this consciousness is the Folk-community,
whose fellows have gone through despair. These human beings are free first as individuals,
and then also as persons, when they comprehend themselves, from themselves outward, as
single entities who are self-confident parts of the whole, and as such, are even the Whole
In this realization, the Jews are also recognized equally as helpmates of God, and for the
progress of the Mind/Spirit in the consciousness of Freedom, of equal worth. In this insight,
racism and anti-Semitism are overcome.
Till now, corruption has weighed upon the Jews like a curse. This curse, by means of German
Idealistic philosophy, is now removed from them.
The Kulturkampf against Judaism is the central event which will
give the World a new shape.
An external sign of the subjugation of other peoples is the ban, pushed through nearly
world-wide by Jewish organizations, against circulating the Protocols of the Elders of
Zion, which surfaced in 1896. Henry Ford wrote in 1920 concerning this: "This work is
too fearfully a reality to be an invention, too firmly grounded to be merely a work of the
imagination, too profound in its knowledge of the secret sources of life, that it could
be based on deception. . .Of interest for us in other States is not that a criminal or
crazy person has composed such a program, but on the contrary, that after it was composed,
found ways and means to see it realized in its most important particulars. The document
itself is relatively unimportant; the entire situation and the circumstances to which it
draws attention, are important in the highest degree." (The International Jew, p.
This ban, at its core, is nothing other than the attempt to hinder any kind of discussion
of the question of whether the control of the World by Jewry is a reality and whether, in
turn, this success is based upon a secretly-held rulership of the Chosen People, the
"Sanhedrin." From Ford one learns that it met in Paris on 9 February 1807, in order to
satisfy the demands of Napoleon for a response to some questions relating to the Jews
(Ford, ibid., p 84, etc.).
With the hypocritical claim that the literature which deals critically with Judaism is the
wellspring of anti-Semitism, the search for the real causes of persecutions of the Jews
The aggregate of the thinking, which revolves about the issue of the existence and situation
of the Jewish World-hegemony, is made unavailable to intellectual perception by the Jewish
propaganda agencies by means of the poison-word "conspiracy theory." But it is vitally
important for other peoples and for the Jews, to weigh this question with care.
The Jew Karl Marx described the problem lying before us correctly with the statemnt: "The
Emancipation of the Jews, in its ultimate meaning, is the emancipation of humanity from the
Jews." (MEW Vol 1, p. 372-373)[German edition of collected works of Marx]. But he merely
represented the objective side of Jewish power, the power of money, in his chief work,
Das Kapital. Its subjective motive power is the Cult of Yahweh, whose political
form found a description which has yet to be surpassed. The bridge of thought which unites
the critique of objective Judaism, the World of the haggler, with the critique of
subjective Judaism, the Yahweh Cult, is Marx's work on the Jewish Question (MEW, Vol. 1,
p. 347, etc.). In this, Marx clairvoyantly represents the idea that the Jews have
emancipated themselves in a Jewish manner, in that the Chritians have turned into secular
If the Jewish Problem is not recognized as the union, agitating within itself, of these
aspects, if the present World situation, Globalism, is not understood as the objective
existence of the Jewish Question, then in the future, attempts to solve this problem by
means of the destruction of the Jews, will not be able to be stopped. Then the other
peoples will read the Holocaust-religion in a gruesome fashion, as a manual of instruction
for liberation from World Jewry. The Torah will then no longer work as stimulus
for the intellectual conquest of Judaim, but will be misused as the justification
for the physical extermination of the Chosen People.
The practical side of the critique of Judaism is the national and
social revolution of the Germans.
To achieve this revolution, the question of power must be addressed -- but correctly!
in early historic times:
from the blood, i.e., from the sticking together of the clan bond and
of the tribe;
in the Middle Ages:
from feudal property, i.e., from the recognized possession of settled
in modern times:
from possession of money-capital.
The power based upon possession of money-capital
only this power is accessible to Jews in the Diaspora;
only this power is infinite in its tendency;
it turns efforts at enrichment into Greed.
Money is the universal product, which reduces everything to venality and corruption and
thus sullies decency, and converts sacred materials and ultimately even human beings
themselves and their organs into products.
The power existing as infinite greed and shameless corruption changes into impotency and
Out of the universal decay, the self-confident Mind/Spirit now rises as Power
of the self-confidence of the peoples -- at first the German people, whom the
Holocaust-religion has robbed of natural and spontaneous self-confidence. This people
can now by itself be resurrected in the Aether of the self-confident Mind/Spirit, in
In the German people as free self-confidence, the unity of God and Man apppears in the
Folk-community knowing itself. This is the existing negation of the Jewish Principle and
of the haggler/bargainer as its worldly shape.
The finite Mind/Spirit, conscious of itself, is the man who has realized that he cannot be
free as a product. In this awareness, the power of Money disappears in the Freedom of the
comrade of the folk, who manages his house for the satisfaction of his concrete needs and
no longer sells himself to the abstract need of enrichment.
"As soon as Jew and Christian recognize their respective religions only more than different
stages of development of the human Mind/Spirit, as different snake skins shed by History
and see men as the snakes who shed their skins in [those stages], they will no longer stand
in a religious, but yet only in a critical, scientific and human relationship. Science is
then their unity. Opposites in Science resolve themselves only through Science itself."
Kleinmachnow, 23 March 2001