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'.”
Adolf Hitler
Kaps
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