Lies being taught;
Mein Kampf is unintelligible ravings of a maniac.
Now the Truth; Read and know. CHAPTER XIIc- Obligations for National Resurgence.
(9) The nature and internal organization of the new movement is anti-parliamentarian. That is to say, it rejects in general and in its own structure all those principles according to which decisions are to be taken on the vote of the majority and according to which the leader is only the executor of the will and opinion of others. The movement lays down the principle that, in the smallest as well as in the greatest problems, one person must have absolute authority and bear all responsibility.
In our movement the practical consequences of this principle are the following:
The president of a large group is appointed by the head of the group immediately above his in authority. He is then the responsible leader of his group. All the committees are subject to his authority and not he to theirs. There is no such thing as committees that vote but only committees that work. This work is allotted by the responsible leader, who is the president of the group. The same principle applies to the higher organizations--the Bezirk (district), the KREIS (urban circuit) and the GAU (the region). In each case the president is appointed from above and is invested with full authority and executive power. Only the leader of the whole party is elected at the general meeting of the members. But he is the sole leader of the movement. All the committees are responsible to him, but he is not responsible to the committees. His decision is final, but he bears the whole responsibility of it. The members of the movement are entitled to call him to account by means of a new election, or to remove him from office if he has violated the
principles of the movement or has not served its interests adequately. He is then replaced by a more capable man. who is invested with the same authority and obliged to bear the same responsibility.
One of the highest duties of the movement is to make this principle imperative not only within its own ranks but also for the whole State.
The man who becomes leader is invested with the highest and unlimited authority, but he also has to bear the last and gravest responsibility.
The man who has not the courage to shoulder responsibility for his actions is not fitted to be a leader. Only a man of heroic mould can have the vocation for such a task.
Human progress and human cultures are not founded by the multitude. They are exclusively the work of personal genius and personal efficiency.
Because of this principle, our movement must necessarily be anti-parliamentarian, and if it takes part in the parliamentary institution it is only for the purpose of destroying this institution from within; in other words, we wish to do away with an institution which we must look upon as one of the gravest symptoms of human decline.
(10) The movement steadfastly refuses to take up any stand in regard to those problems which are either outside of its sphere of political work or seem to have no fundamental importance for us. It does not aim at bringing about a religious reformation, but rather a political reorganization of our people. It looks upon the two religious denominations as equally valuable mainstays for the existence of our people, and therefore it makes war on all those parties which would degrade this foundation, on which the religious and moral stability of our people is based, to an instrument in the service of party interests.
Finally, the movement does not aim at establishing any one form of State or trying to destroy another, but rather to make those fundamental principles prevail without which no republic and no monarchy can exist for any length of time. The movement does not consider its mission to be the establishment of a monarchy or the preservation of the Republic but rather to create a German State.
(11) The problem of the inner organization of the movement is not one of principle but of expediency. The best kind of organization is not that which places a large intermediary apparatus between the leadership of the movement and the individual followers but rather that which works successfully with the smallest possible intermediary apparatus.
The march of any idea which strives towards practical fulfillment, and in particular those ideas which are of a reformatory character, may be roughly sketched as follows:
A creative idea takes shape in the mind of somebody who thereupon feels himself called upon to transmit this idea to the world. He propounds his faith before others and thereby gradually wins a certain number of followers. This direct and personal way of promulgating one's ideas among one's contemporaries is the most natural and the most ideal. But as the movement develops and secures a large number of followers it gradually becomes impossible for the original founder of the doctrine on which the movement is based to carry on his propaganda personally among his innumerable followers and at the same time guide the course of the movement.
According as the community of followers increases, direct communication between the head and the individual followers becomes impossible. This intercourse must then take place through an intermediary apparatus introduced into the framework of the movement. Thus ideal conditions of inter-communication cease, and organization has to be introduced as a necessary evil.
But such sub-divisions must not be introduced into the movement until the authority of the spiritual founder and of the school he has created are accepted without reservation. Otherwise the movement would run the risk of becoming split up by divergent doctrines. In this connection too much emphasis cannot be laid on the importance of having one geographic centre as the chief seat of the movement. Only the existence of such a seat or centre, around which a magic charm such as that of Mecca or Rome is woven, can supply a movement with that permanent driving force which has its sources in the internal unity of the movement and the recognition of one head as representing this unity.
When the first germinal cells of the organization are being formed care must always be taken to insist on the importance of the place where the idea originated. The creative, moral and practical greatness of the place whence the movement went forth and from which it is governed must be exalted to a supreme symbol.
Consequently the mechanical forms of an organization must only be introduced if and in so far as the spiritual authority and the ideals of the central seat of the organization are shown to be firmly established. In the political sphere it may often happen that this supremacy can be maintained only when the movement has taken over supreme political control of the nation.
Having taken all these considerations into account, the following principles were laid down for the inner structure of the movement:
(a) That at the beginning, all activity should be concentrated in one town: namely, Munich. A band of absolutely reliable followers should be trained which would subsequently help to propagate the idea of the movement. That the prestige of the movement, for the sake of its subsequent extension, should first be established here through gaining as many successful and visible results as possible in this one place.
(b) That local groups should not be established before the supremacy of the central authority in Munich was definitely established and acknowledged.
(c) That District, Regional, and Provincial groups should be formed only after the need for them has become evident and only after the supremacy of the central authority has been satisfactorily guaranteed.
Further, that the creation of subordinate organisms must depend on whether or not those persons can be found who are qualified to undertake the leadership of them. Here there were only two solutions:
(a) That the movement should acquire the necessary funds to attract and train intelligent people who would be capable of becoming leaders. The personnel thus obtained could then be systematically employed according as the tactical situation and the necessity for efficiency demanded.
This solution was the easier and the more expedite. But it demanded large financial resources; for this group of leaders could work in the movement only if they could be paid a salary.
(b) Because the movement is not in a position to employ paid officials it must begin by depending on honorary helpers. Naturally this solution is slower and more difficult.
Just as the army and all its various units of organization are useless if there are no officers, so any political organization is worthless if it has not the right kind of leaders.
The will to be a leader is not a sufficient qualification for leadership. For the leader must have the other necessary qualities. Among these qualities will-power and energy must be considered as more serviceable than the intellect of a genius. The most valuable association of qualities is to be found in a combination of talent, determination and perseverance.
(12) The future of a movement is determined by the devotion, and even intolerance, with which its members fight for their cause. They must feel convinced that their cause alone is just, and they must carry it through to success, as against other similar organizations in the same field.
It is quite erroneous to believe that the strength of a movement must
increase if it be combined with other movements of a similar kind. In reality the movement thus admits outside elements which will subsequently weaken its constitutional vigour. Though it may be said that one movement is identical in character with another, in reality no such identity exists. If it did exist then practically there would not be two movements but only one.
A movement can become great only if the unhampered development of its internal strength be safeguarded and steadfastly augmented, until victory over all its competitors be secured.
(13) The movement ought to educate its adherents to the principle that struggle must not be considered a necessary evil but as something to be desired in itself. Therefore they must not be afraid of the hostility which their adversaries manifest towards them but they must take it as a necessary condition on which their whole right to existence is based. They must not try to avoid being hated by those who are the enemies of our people and our philosophy of life, but must welcome such hatred. Lies and calumnies are part of the method which the enemy employs to express his chagrin.
The man who is not opposed and vilified and slandered in the Jewish Press is not a staunch German and not a true National Socialist. The best rule whereby the sincerity of his convictions, his character and strength of will, can be measured is the hostility which his name arouses among the mortal enemies of our people.
The followers of the movement, and indeed the whole nation, must be reminded again and again of the fact that, through the medium of his newspapers, the Jew is always spreading falsehood and that if he tells the truth on some occasions it is only for the purpose of masking some greater deceit, which turns the apparent truth into a deliberate falsehood. The Jew is the Great Master of Lies. Falsehood and duplicity are the weapons with which he fights.
Every calumny and falsehood published by the Jews are tokens of honor which can be worn by our comrades. He whom they decry most is nearest to our hearts and he whom they mortally hate is our best friend.
If a comrade of ours opens a Jewish newspaper in the morning and does not find himself vilified there, then he has spent yesterday to no account. For if he had achieved something he would be persecuted, slandered, derided and abused. Those who effectively combat this mortal enemy of our people, who is at the same time the enemy of all Aryan peoples and all culture, can only expect to arouse opposition on the part of this race and become the object of its slanderous attacks.
When these truths become part of the flesh and blood, as it were, of our members, then the movement will be impregnable and invincible.
(14) The movement must use all possible means to cultivate respect for the individual personality. It must never forget that all human values are based on personal values, and that every idea and achievement is the fruit of the creative power of one man. We must never forget that admiration for everything that is great is not only a tribute to one creative personality but that all those who feel such admiration become thereby united under one covenant.
Nothing can take the place of the individual, especially if the individual embodies in himself not the mechanical element but the element of cultural creativeness. No pupil can take the place of the master in completing a great picture which he has left unfinished; and just in the same way no substitute can take the place of the great poet or thinker, or the great statesman or military general. For the source of their power is in the realm of artistic creativeness. It can never be mechanically acquired, because it is an innate product of divine grace.
The greatest achievements of this world, its greatest cultural works and the immortal creations of great statesmen, are inseparably bound up with one name which stands as a symbol for them in each respective case. The Jew himself knows this best. He, whose great men have always been great only in their efforts to destroy mankind and its civilization, takes good care that they are worshipped as idols. But the Jew tries to degrade the honour in which nations hold their great men and women. He stigmatizes this honour as 'the cult of personality'.”