Lies being taught;
Mein Kampf is unintelligible ravings of a
maniac.
Now the Truth; Read and know. CHAPTER XIb Race and People -
Aryans place society and service before self.
“The readiness to sacrifice one's personal
work and, if necessary, even one's life for others shows its most highly
developed form in the Aryan race. The greatness of the Aryan is not based on
his intellectual powers, but rather on his willingness to devote all his
faculties to the service of the community. Here the instinct for
self-preservation has reached its noblest form; for the Aryan willingly
subordinates his own ego to the common weal and when necessity calls he will
even sacrifice his own life for the community.
The constructive powers of the Aryan and that
peculiar ability he has for the building up of a culture are not grounded in
his intellectual gifts alone. If that were so they might only be destructive
and could never have the ability to organize; for the latter essentially
depends on the readiness of the individual to renounce his own personal
opinions and interests and to lay both at the service of the human group. By serving
the common weal he receives his reward in return. For example, he does not work
directly for himself but makes his productive work a part of the activity of
the group to which he belongs, not only for his own benefit but for the
general. The spirit underlying this attitude is expressed by the word: WORK,
which to him does not at all signify a means of earning one's daily livelihood
but rather a productive activity which cannot clash with the interests of the
community. Whenever human activity is directed exclusively to the service of
the instinct for self-preservation it is called theft or usury, robbery or
burglary, etc.
This mental attitude, which forces
self-interest to recede into the background in favour of the common weal, is
the first prerequisite for any kind of really human civilization. It is out of
this spirit alone that great human achievements have sprung for which the
original doers have scarcely ever received any recompense but which turns out
to be the source of abundant benefit for their descendants. It is this spirit alone
which can explain why it so often happens that people can endure a harsh but
honest existence which offers them no returns for their toil except a poor and
modest livelihood. But such a livelihood helps to consolidate the foundations
on which the community exists. Every worker and every peasant, every inventor,
state official, etc., who works without ever achieving fortune or prosperity
for himself, is a representative of this sublime idea, even though he may never
become conscious of the profound meaning of his own activity.
Everything that may be said of that kind of
work which is the fundamental condition of providing food and the basic means
of human progress is true even in a higher sense of work that is done for the protection
of man and his civilization. The renunciation of one's own life for the sake of
the community is the crowning significance of the idea of all sacrifice. In
this way only is it possible to protect what has been built up by man and to
assure that this will not be destroyed by the hand of man or of nature.
In the German language we have a word which
admirably expresses this underlying spirit of all work: It is Pflichterfüllung,
which means the service of the common weal before the consideration of one's
own interests. The fundamental spirit out of which this kind of activity springs
is the contradistinction of 'Egotism' and we call it 'Idealism'. By this we
mean to signify the willingness of the individual to make sacrifices for the
community and his fellow-men.
It is of the utmost importance to insist
again and again that idealism is not merely a superfluous manifestation of
sentiment but rather something which has been, is and always will be, a
necessary precondition for growth of human civilization;
Were it not for idealism all the faculties of
the intellect, even the most brilliant, would be nothing but intellect itself,
a mere external phenomenon without inner value and never a creative force.
Since true idealism, however, is essentially
the subordination of the interests and life of the individual to the interests
and life of the community, and since the community on its part represents the pre-requisite
condition of every form of organization, this idealism accords in its innermost
essence with the final purpose of Nature. This feeling alone makes men
voluntarily acknowledge that strength and power are entitled to take the lead
and thus makes them a constituent particle in that order out of which the whole
universe is shaped and formed.
Without being conscious of it, the purest
idealism is always associated with the most profound knowledge. Knowledge
can either be used for self preservation
or for progress of society. Posterity will not remember those who pursued
only their own individual interests, but it will praise those heroes who
renounced their own happiness.
The Jew offers the most striking contrast to
the Aryan. There is probably no other people in the world who have so developed
the instinct of self-preservation as the so-called 'chosen' people. The best
proof of this statement is found in the simple fact that this race still
exists. Where can another people be found that in the course of the last two thousand
years has undergone so few changes in mental outlook and character as the
Jewish people? And yet what other people has taken such a constant part in the
great revolutions? But even after having passed through the most gigantic
catastrophes that have overwhelmed mankind, the Jews remain the same as ever.
What an infinitely tenacious will-to-live, to preserve one's kind, is
demonstrated by that fact!
It is a remarkable fact that herd instinct
brings individuals together for mutual protection only as long as there is a
common danger which makes mutual assistance expedient or inevitable. The same
pack of wolves which a moment ago joined together in a common attack on their victim
will dissolve into individual wolves as soon as their hunger has been
satisfied. This is also sure of horses, which unite to defend themselves
against any aggressor but separate the moment the danger is over.
It is much the same with the Jew. Jews act in
concord only when a common danger threatens them or a common prey attracts
them. Where these two motives no longer exist then the most brutal egotism
appears and these people who before had lived together in unity will turn into
a swarm of rats that bitterly fight against each other.
If the Jews were the only people in the world
they would be wallowing in filth and mire and would exploit one another and try
to exterminate one another in a bitter struggle, except in so far as their
utter lack of the ideal of sacrifice, which shows itself in their cowardly
spirit, would prevent this struggle from developing.
Therefore it would be a complete mistake to
interpret the mutual help which the Jews render one another when they have to
fight--or, to put it more accurately, to exploit--their fellow being, as the
expression of a certain idealistic spirit of sacrifice.
In order to form a correct judgment of the
place which the Jew holds in relation to the whole problem of human
civilization, we must bear in mind the essential fact that there never has been
any Jewish art and consequently that nothing of this kind exists to-day. We
must realize that especially in those two royal domains of art, namely
architecture and music, the Jew has done no original creative work.
Adolf Hitler
Kaps
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