Weltanschauung And Organization

THE PEOPLE’S State will not become a reality in virtue of the simple fact that we know the indispensable conditions of its existence. It does not suffice to know what aspect such a State would present.

The problem of its foundation is far more important. The parties which exist at present and which draw their profits from the State as it now is cannot be expected to bring about a radical change in the regime or to change their attitude on their own initiative.

This is rendered all the more impossible because the forces which now have the direction of affairs in their hands are Jews here and Jews there and Jews everywhere. The trend of development which we are now experiencing would, if allowed to go on unhampered, lead to the realization of the Pan-Jewish prophecy that the Jews will one day devour the other nations and become lords of the earth.

In contrast to the millions of ‘bourgeois’ and ‘proletarian’ Germans, who are stumbling to their ruin, mostly through timidity, indolence and stupidity, the Jew pursues his way persistently and keeps his eye always fixed on his future goal. Any party that is led by him can fight for no other interests than his, and his interests certainly have nothing in common with those of the Aryan nations.

If we would transform our ideal picture of the People’s State into a reality we shall have to keep independent of the forces that now control public life and seek for new forces that will be ready and capable of taking up the fight for such an ideal. For a fight it will have to be, since the first objective will not be to build up the idea of the People’s State but rather to wipe out the Jewish State which is now in existence.

As so often happens in the course of history, the main difficulty is not to establish a new order of things but to clear the ground for its establishment. Prejudices and egotistic interests join together in forming a common front against the new idea and in trying by every means to prevent its triumph, because it is disagreeable to them or threatens their existence.

That is why the protagonist of the new idea is unfortunately, in spite of his desire for constructive work, compelled to wage a destructive battle first, in order to abolish the existing state of affairs.

A doctrine whose principles are radically new and of essential importance must adopt the sharp probe of criticism as its weapon, though this may show itself disagreeable to the individual followers.

It is evidence of a very superficial insight into historical developments if the so-called folkists emphasize again and again that they will adopt the use of negative criticism under no circumstances but will engage only in constructive work. That is nothing but puerile chatter and is typical of the whole lot of folkists.

It is another proof that the history of our own times has made no impression on these minds. Marxism too has had its aims to pursue and it also recognizes constructive work, though by this it understands only the establishment of despotic rule in the hands of international Jewish finance. Nevertheless for seventy years its principal work still remains in the field of criticism. And what disruptive and destructive criticism it has been! Criticism repeated again and again, until the corrosive acid ate into the old State so thoroughly that it finally crumbled to pieces.

Only then did the so-called ‘constructive’ critical work of Marxism begin. And that was natural, right and logical. An existing order of things is not abolished by merely proclaiming and insisting on a new one. It must not be hoped that those who are the partisans of the existing order and have their interests bound up with it will be converted and won over to the new movement simply by being shown that something new is necessary. On the contrary, what may easily happen is that two different situations will exist side by side and that a WELTANSCHAUUNG is transformed into a party, above which level it will not be able to raise itself afterwards. For a WELTANSCHAUUNG is intolerant and cannot permit another to exist side by side with it. It imperiously demands its own recognition as unique and exclusive and a complete transformation in accordance with its views throughout all the branches of public life. It can never allow the previous state of affairs to continue in existence by its side.

And the same holds true of religions. Christianity was not content with erecting an altar of its own. It had first to destroy the pagan altars. It was only in virtue of this passionate intolerance that an apodictic faith could grow up. And intolerance is an indispensable condition for the growth of such a faith.

It may be objected here that in these phenomena which we find throughout the history of the world we have to recognize mostly a specifically Jewish mode of thought and that such fanaticism and intolerance are typical symptoms of Jewish mentality. That may be a thousandfold true; and it is a fact deeply to be regretted. The appearance of intolerance and fanaticism in the history of mankind may be deeply regrettable, and it may be looked upon as foreign to human nature, but the fact does not change conditions as they exist to-day. The men who wish to liberate our German nation from the conditions in which it now exists cannot cudgel their brains with thinking how excellent it would be if this or that had never arisen. They must strive to find ways and means of abolishing what actually exists. A philosophy of life which is inspired by an infernal spirit of intolerance can only be set aside by a doctrine that is advanced in an equally ardent spirit and fought for with as determined a will and which is itself a new idea, pure and absolutely true.

Each one of us to-day may regret the fact that the advent of Christianity was the first occasion on which spiritual terror was introduced into the much freer ancient world, but the fact cannot be denied that ever since then the world is pervaded and dominated by this kind of coercion and that violence is broken only by violence and terror by terror. Only then can a new regime be created by means of constructive work. Political parties are prone to enter compromises; but a WELTANSCHAUUNG never does this. A political party is inclined to adjust its teachings with a view to meeting those of its opponents, but a WELTANSCHAUUNG proclaims its own infallibility. In the beginning, political parties have also and nearly always the intention of securing an exclusive and despotic domination for themselves.

They always show a slight tendency to become WELTANSCHHAUUNGen. But the limited nature of their programme is in itself enough to rob them of that heroic spirit which a WELTANSCHAUUNG demands.

The spirit of conciliation which animates their will attracts those petty and chicken-hearted people who are not fit to be protagonists in any crusade. That is the reason why they mostly become struck in their miserable pettiness very early on the march. They give up fighting for their ideology and, by way of what they call ‘positive collaboration,’ they try as quickly as possible to wedge themselves into some tiny place at the trough of the existent regime and to stick there as long as possible. Their whole effort ends at that.

If they should get shouldered away from the common manger by a competition of more brutal manners then their only idea is to force themselves in again, by force or chicanery, among the herd of all the others who have similar appetites, in order to get back into the front row, and finally–even at the expense of their most sacred convictions–participate anew in that beloved spot where they find their fodder. They are the jackals of politics.

But a general WELTANSCHAUUNG will never share its place with something else.

Therefore it can never agree to collaborate in any order of things that it condemns. On the contrary it feels obliged to employ every means in fighting against the old order and the whole world of ideas belonging to that order and prepare the way for its destruction.

These purely destructive tactics, the danger of which is so readily perceived by the enemy that he forms a united front against them for his common defence, and also the constructive tactics, which must be aggressive in order to carry the new world of ideas to success–both these phases of the struggle call for a body of resolute fighters. Any new philosophy of life will bring its ideas to victory only if the most courageous and active elements of its epoch and its people are enrolled under its standards and grouped firmly together in a powerful fighting organization.

To achieve this purpose it is absolutely necessary to select from the general system of doctrine a certain number of ideas which will appeal to such individuals and which, once they are expressed in a precise and clear-cut form, will serve as articles of faith for a new association of men.