The Myth of the Twentieth Century, by Alfred Rosenberg

That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

Re: The Myth of the Twentieth Century, by Alfred Rosenberg

Postby admin » Thu Jun 18, 2015 12:39 am

Chapter VII. The Essential Unity

A people is lost as a people and is dead, if, in surveying its history and in testing its will to the future, it cannot discover unity. No matter what forms the past may have taken in its course, when a nation arrives at the point of truly denying the allegorical images which stem from its first awakening, then it has denied the roots of its being and of its becoming and it has condemned itself to unfruitfulness. For history is not a development from nothing to something, nor from something insignificant to something great. It is not even the transformation of an essence into something completely different. Rather, the first racial folkish awakening brought about by heroes, gods and poets is the ultimate achievement for all times. This first great supreme MYTHIC achievement cannot, in essence, be perfected. It can merely take on other new forms. The value breathed into a god or hero is what is eternal in good and evil. Homeros represented the highest enhancement of what was Greek and guarded this even in decline. Jehovah is the symbol of unbridled Jewry. The belief in Jehovah is the strength of even the lowest Jewish haggler in Poland.

This unity also holds for German history, for its men, its values, for the very old and new Myth, and for the supporting ideas of German folkhood. One form of Odin is dead, that is, the Odin who was the highest of the many gods who appeared as the embodiment of a generation still given up to natural symbolisms. But Odin as the eternal mirrored image of the primal spiritual powers of Nordic man lives today just as he did over 5,000 years ago. Hermann Wirth finds traces of decline also in the ancient world of gods and influences of the Eskimo race. This may be so, but does not influence what is actually Germanic. He embodies himself in honour and heroism, in the creation of song and or art, in the protection of law and in the eternal search for wisdom. Odin learned that through the guilt of the gods, through the breaking of the bond to the builders of Valhalla, the race of the gods must perish. Despite this decline, he nevertheless commanded Heimdall to summon the Aesir with his horn for the final decisive battle. Dissatisfied, eternally searching, the god wandered through the universe to try to fathom his destiny and the nature of his being. He sacrificed an eye so that he might participate in the deepest wisdom. As an eternal wanderer he is a symbol of the eternally searching and becoming Nordic soul which cannot withdraw self confidently back to Jehovah and his representatives. The headstrong activity of the will, which, at first, drives so roughly through the Nordic lands in the battle songs about Thor, showed directly at their first appearance the innate, striving, wisdom seeking, metaphysical side in Odin the Wanderer. But the same spirit is revealed once again with the great, free Ostrogoths and the devout Ulfilas. It is also revealed, in accordance with the times, in the strengthened Knights Order and in the great Nordic western mystics as seen in their greatest spirit, Meister Eckehart. When, in Frederick’s Prussia, the soul which once gave birth to Odin was revived at Hohenfriedberg and Leuthen, it was also reborn in the soul of the Thomas church cantor, Bach, and in Goethe. From this viewpoint our assertion will appear deeply justified, that a heroic Nordic saga, a Prussian march, a composition by Bach, a sermon by Eckehart, and a monologue by Faust, are only varied experiences of one and the same soul. They are creations of the same will. They are eternal powers which were first united under the name Odin and which later gained form in Frederick the Great and Bismarck. As long as these powers are operative, as long as Nordic blood mixes with a Nordic soul and will, Nordic man will be active and work in mystic union. This is the prerequisite of every true to type creation.

Only the Myth and its forms are truly alive. This is the thing for which men are ready to die. When the Franks had left the groves of their ancient homeland, and their bodies and souls had become restless, the strength gradually vanished from them to resist the more firmly structured lives of the inhabitants of Gaul. In vain Theodoric sought to convert the King of the Franks, Clovis, to liberated Arianism. The Arian heresy, named after its first teacher, Arius, was based on the idea that Christ, having been created by god, was therefore less divine than god the father.

Thus Theodoric tried to establish nationalism over the internationalism of Rome. Unfortunately, he was himself overruled by his hysterical wife. The leader of the militarily strongest Germanic tribe thus made the spiritual move over to the Roman camp. To be sure, neither he nor the other Franks thought of giving up their characteristic heroism. They only placed it alongside Christianity in order to fight under the latter’s banner for their fame and power (IN HOC SIGNO VINCES). Conditioned through the first step, the Roman Myth then overgrew the ancient Germanic ideas of the blood, so that it was able to take over leadership of the German soul. All wars now took place under the sign of the cross. And when this cross had triumphed everywhere, the struggle began within the converted world against the heretics. The protestants, on their side, likewise bore the sign of the cross into the field. Then the Myth of the martyr’s cross died. The present day churches strive to conceal that fact in the same way the Teutons once concealed the death of the old gods. Today, it is The Myth of the 20th Century 151

impossible to lead a North European army to war for the Christian cross, not even a Spanish or Italian army. Today men admittedly die for ideas, but none of these representations bears the sign which overcame the devout Theodoric. It no longer fills our lives in such a passionate manner that we are ready to give our lives for it. It is dead, and no power will any longer awaken it to life. In order to be able to work effectively for the cross today, the churches are forced to hide behind the ideas and symbols of our newly awakened Myth. But these are actually the signs of a strength whose destruction once Bonifacius and Willibald had once planned. The signs of that blood which once created Odin and Baldur, which once produced Meister Eckehart, finally rose to self consciousness, especially when the words Altdeutschland are uttered. Goethe once saw the task of our people in breaking the Roman Reich and in founding a new world.

The thinkers of Hellenic antiquity assumed that sooner or later reason would make possible a complete knowledge of the universe. Late, very late, it then became clear that it is essentially human to be unable to grasp absolute truth, or even the presupposed meaning of earthly causation. Even if the absolute truth were revealed to us, we could neither grasp nor understand this because it would be devoid of space, time and cause. Nonetheless, the current of longing for the absolute passes increasingly through the souls of men. Identical with hopeful antiquity, contemporary professional philosophers are seriously engaged in the search and hunt for the one eternal truth. They seek this truth in a purely logical manner, by making their deductions from the axioms of understanding. Final judgements are thus grounded fundamentally on one’s first assertions. This is logical analysis; the dissection of a mass of ideas and the reduction of abstractions to rational notions. On this level of research, from the side of reason, the one truth constantly confronts seemingly endless error. From this comes the understandable despair of Schopenhauer in his observation of world history. Hence, we find the dedication of Herder as long as he sought for an absolute plan. Hence, we witness also the boundless striving for the advancement of the missionary Christianisation of all peoples, one that will humanise all races and create a uniform mankind. These are its eternal goals. Ideas which are of a purely abstract scholastic type originate in the wish of their creator.

Even today this attitude still dominates our entire philosophising: Even those thinkers who wish to provide us with a folkish linked outlook on the world see in this desired folkish truth only one part of the Eternal Truth. Thus we move completely on the intellectually rational logical plane of our being, as if this were the sole platform of human research. There exists another.

If I place a pea on the outer side of my index finger, reach over with the middle finger and then gently roll the pea, then I have the feeling that I hold two peas. In this and a thousand similar cases truth contradicts appearance. Judgement is therefore referred to visual observation. On the plane of the moral will it is the lie which forms an antithesis to the truth. In all these cases the cultivated German language expresses remarkably wide shades which allude to an ever new sphere of the ego. The one logical, actively willed truth always refers in its judgements to something outside itself. For that reason Schopenhauer believed it absolutely necessary to accept the proposition that inward truth is a contradiction.

The latter is not so, if we, apart from the three antitheses, still grasp the idea of a completely different truth which I will call organic truth, and with which this book deals.

The organism of a living creature is, in its shape, an ideal type that grasps in and of itself the purposefulness of its inner and outer structure and the constituents of its spiritual and mental powers. Shape and purposefulness are thus organically one and the same according to Houston S. Chamberlain. The first reveals what is essential from the aspect of intuitive contemplation. The second reveals the aspects of what is rational perception. What is now essential to recognise and what forms the core of this new outlook on the world and the state in the 20th century, is that organic truth is self contained and can be discerned from the purposefulness of life forms. What in the first book formed the antithesis as existence and as presence and being thus appears deepened and broadened as a universal measuring rod in all domains. Purposefulness signifies the structural arrangement of a living creature. Lack of purpose is disintegration. The means exist to ennoble the shape or to cripple the organism. Considered more deeply, the prevention of natural type forming constitutes a double sin. It is a sin against nature and a sin against the upward movement of inner powers and values. Organic self contained truth comprises the logical, the intuitive and the actively willed planes in a virtually three dimensional manner. Shape and purposefulness are thereby the tangible criteria, not as part of one eternal truth, but as a part of truth itself.

The logical part of this entire truth is the manipulation of the tools of understanding and reason, as represented by the critique of perception. The intuitive part of the whole truth is revealed in art, fairy tales, and religious myth. The active will works in the closest connection with the intuitive power and is symbolised by moral doctrines and forms of religion. They stand, if they are real, in the service of organic truth. This means they stand in the service of racially linked folkhood. From the latter they come, to the latter they return. And they all find their decisive character in whether or not they enhance the shape and inner values of this racial folkhood, cultivate it more purposefully and shape it more vitally.

As a result, the primordial conflict between knowing and believing, if not resolved, is taken back to its organic foundation and a new observation is rendered possible. The search for the one absolute eternal truth was grasped purely as an affair of knowing, that is, as an affair of something which was, if not technically, then approximately, attainable. This was fundamentally perverse. The last possible will of a race is already contained in its first religious myth. The recognition of this fact is the last actual wisdom of man. When Goethe in his wonderfully active way says:

Knowing encourages us to something ever new, never previously there; wisdom on the other hand is a self remembering.

Then, as a result, seen from another side, exactly the same idea is expressed. The self experienced wisdom filled study of the world and organic self perfection signify the eventful experience of that blood current which binds together the ancient Germanic poets, the great thinkers and artists, the German statesmen and generals. It is the innermost wisdom of life and MYTHIC new experiences of primordial truth content. If we place Meister Hildebrand near Meister Eckehart and Frederick the Great, we see the last possible boundary of our spiritual expansion. If the Baldur and Siegfried myth appear analogous with the substance of the German soldiers of 1914, and the newly green world of the Edda after the decline of the old gods signifies for us the rebirth of Germany from the present chaos, then we see the verity of our hypothesis.

The wisest man is he whose personal self realisation lies in the same plane as the life representation of the great men of Germanic blood. The greatest man of our times will be he who, out of a most powerful Myth shaping, also renews the souls of millions of those The Myth of the 20th Century 152

who have been poisoned and led astray. This old, yet new, type creating will lays the foundation stone for that which hitherto never was. It has given wings to the longing of all our seekers for a German folk and a real German folkish culture. And all this is what is essentially new. It forms the Myth of our century. Its active life prepares to penetrate into the lecture halls of our high schools. It has never been so clearly expressed as here. It is high time for it to appear. So it will appear if all necessary conclusions are to be drawn once and for all. That is our purpose.

The consequences are of the most significant kind. Goethe’s aphorism, What is fruitful, alone is true, signifies the essence of all that is organic. A new measuring rod, which has never been used, has emerged. In recognition of inner truth we will learn that error, even sin, can be true in the highest degree—if we make fruitful the rationally motivated, intuitive actively willed man and enhance his strength as the creator, even if he has erred. Upon this rests, for example, the great value also of those natural science hypotheses which later have been revealed as materially incorrect. They have almost always stimulated the researching spirit to new thinking and helped to discover new facts. In short, they have enhanced life. The errors of observation led us to discovery of the diffraction of rays. Here organic truth reaches its hands out anew to the mysticism of Meister Eckehart.

A layman could now conclude from this that free rein is given to lies. This is not at all the case. The lie is vitally connected with a lack of feeling of honour and courage. Even if every man burdens himself with many lies, no lying German will be able to call himself good, precisely because lies contradict the innermost character values which alone provide us with value and worth. The lie is thus not only actively willed, but is simultaneously an organic sin. It is the worst enemy of the Nordic race. Whoever abandons himself to it unchecked, perishes inwardly. He also separates himself voluntarily outwardly from the Germanic environment. He will by necessity be associated with characterless bastards and Jews. Here we observe an interesting counterpart which can be observed in all other domains.

If the actively willed organic lie is the death of the Nordic man, then this also signifies the vital element of Jewry. Expressed paradoxically, the constant lie is the organic truth of the Jewish antirace. The fact that the real content of the concept of honour is remote, draws with it a swindle which is often a commandment of religious law. Such is laid down in the Talmud and in the Schulchan Aruch in a monumentally frank way. That brutal searcher for truth, Schopenhauer, called the Jews the great masters of lies. Further, they are a nation of shopkeepers and swindlers, according to Kant. Because this is so, the Jew cannot attain mastery in a state which is supported by enhanced concepts of honour. For exactly the same reason, however, the German cannot really live within the democratic system and be fruitful. Capitalist democracy is built up upon mass swindling and exploitation in great and small things. Either one overcomes it after being poisoned ideally and materially, or else he perishes without salvation from sins against his organic truth.

A review of life can be represented in manifold ways. At first it occurs in a mythological mystical manner. Then the clairvoyantly grasped laws of the world and spiritual commandments appear as personalities which possess eternal significance, as long as the race which created them still lives. Therefore Siegfried’s life and death are an eternal vital presence. Therefore the longing for redemption embodied in the Twilight of the gods is a necessary recognised consequence of the breaking of an agreement, that is, it was an offence against organic inner truth. An obligation to practice truth is an eternal feature of the Germanic consciousness of responsibility. German folkish tales also reveal the same substance of truth. These stories are timeless and only wait upon ripe, awakened souls, to blossom anew. They can at any time be recast into another form of our world interpretation, that is, into what is comprehensible. This does not signify a development in the sense of progress. Thus it is necessary that the MYTHIC content be revealed in terms of the climate of opinion of the era, that is, in the mode of representation of the time concerned. A world view will thus only be true when folkish tales, legends, mysticism, art and philosophy are mutually interchanged, when they express the same ideas in different manners, and when they share inner values of the same kind.

Here the religious cult and public politics, as Myth represented by man himself, join together. To realise this is the goal of the racial cultured ideal of our times. Once the crucifix was able to effect a sudden magnetising of thousands of men who looked at this symbol. Consciously and subconsciously all associative factors were added—Jesus Christ, the Sermon on the Mount, Golgotha, the resurrection of the faithful—and these are often welded together as deeds in the service of this symbol. Contemporary decay also possesses its symbol: the red flag. This hideous symbol awakens various responses among millions of men: the world brotherhood of the dispossessed, a proletarian state of the future, and so on. Everyone who raises the red flag appears as a leader in this domain of the gutter. The old antisymbols have fallen. Even the black, white and red banner which once fluttered at the head in a thousand battles has been pulled down. The enemies of Germany know what they have done. The fact that the Marxists were able to do this has robbed the honoured flags of 1914 of their inner Myth. But a new symbol has already been raised and struggles with all others: the Swastika. If this symbol is unrolled, then it is the symbol for an old new Myth. Those who gaze at it think of folkish honour and of living space, and of the time when, as a symbol of the Nordic wanderers and warriors, it went ahead to Italy and Greece. Then it still appeared hesitantly in the Wars of Liberation, until, after 1918, it became the symbol of a new generation which finally wishes to become one with itself. [this text taken from]

The symbol of organic Germanic truth is today indisputedly the black Swastika.

A clearly discernible undercurrent can today be seen alongside the search for the one absolute truth. We see a completely different conception of I and you, of ego and world, of ego and eternity revealed today. This is the organic relation already mentioned. Leibniz appears to us an intuitive and brightly conscious herald. He stands against the mechanistic atomism of Hobbes. The latter asserted that, from a fitting together of pieces which are not shaped parts, society as a whole arises. It is opposed to the absolutist doctrine of the presence of abstract eternal laws of form and schemes which make up the individual. Leibniz announced that this linking of the individual and universal is perfected in the individual personality. It is completed formatively in a unique and vital manner. From a mathematical symbolic logic we come to the conception of an unalterable being which is in the act of becoming. We think of a being mysteriously shaping itself. The value of this idea of becoming lies in the consciousness of the possibility of perfection through self realisation. The solution demanded by atomism, mechanism, individualism and universalism is only of academic interest. It is transformed into a forwardly striving approximation of oneself. But, as a result, a new morality is founded. The soul does not find any abstract rules on the outside. It does not move toward a goal established outwardly. It thus in no case goes outside of itself, but comes to The Myth of the 20th Century 153


We wish now to discuss a completely different version of the truth to which we have alluded already. This truth does not signify what is logically correct or false. This truth is personal and is known only intuitively. It refers to what is fruitful or unfruitful; what is subject to personal law or what is free and unfree.

It was Herder who sought a humanist absolute. It was indeed he who gave ever deeper inspiration to the great ideas of Leibniz. He became a teacher for our time. Few were ever his rivals. With Leibniz the soul and the universe still stood facing one another as two completely separated entities. This windowless Monad could be placed among the others only through reciprocal acceptance. The same inner law of self realisation occurs when the Monad reflects on itself. Herder now placed the national community consciousness between self and universe, as experience filling life. A characteristic value, apart from all future laws, is allotted to life. Thus man and folk will stand full blooded and unique, so that they also embody characteristic values, that is, as a phenomenon also of moral nature which does not perish in the current of an apparent progress but asserts itself as an ideal type. This organic phenomenon is inwardly conditioned through values. It is also characterised through values. It is also characterised through barriers, if one may use this word. One must affirm or deny values as a whole. The compulsion of an abstraction would destroy the type because of its fruitful capacity. Herder mocks the progressives who wish to measure the essence of human shaping with their enlightened Kinderwaage (children’s scales). Herder utters words which belong at the centre of our times as happy tidings:

Every nation has its centrepoint of happiness in the same way as every sphere has its centre of gravity.

Around this mysterious centrepoint struggle the following generations. The Romantics universally called the folkish spirit the essential of our life. Schleiermacher taught that:

Every man should represent mankind in his own way so that in the fullness of eternity everything will become real which can emanate from its womb.

Nietzsche later demanded, with all the passion peculiar to him and from outrage at a narrow schematicism, the enhancement of life and the truth in the individual personality. Only that which creates life has virtue. It alone has value. Life says, Do not follow after me, but after yourself. Ranke declared that if in Europe, once again after Rome, an international principle attempts to attain mastery, then, with primal force, an organically national principle will arise against it. In another passage he assures us in almost paradoxical manner:

Every epoch is directed to god, and its value does not even rest upon that which emanates from it, but from its existence itself, in its own self.

That is the other truer current of the real organic search for truth as opposed to the scholastically mechanist struggle for absolute perception. From the living experience of the midpoint of rapture comes the fullest self development. That means, in the language of this book, to serve in love of folkish honour from the experienced Myth of the Nordic racial soul.

Is the soul identical to god, and immortal? In attempting to answer this question, the logical searcher for truth will weigh all possible reasons of rationality for and against. He will then either resign, or prove the yes or no. The belief in the uniqueness of personality, of the Monad, in its godlikeness and indestructibility, is an outstanding feature of the Christian. It is also characteristic of the un Christian Nordic Germanic thinker.

There is evidence of a truth which is of more value to us than a mere possible conclusion. There is something in the morally metaphysical realm which we have recognised in the domain of art. That is the imprint of a true form. Its content cannot be separated. With the abandonment of a form appropriate to us in favour of an apparent eternal absolute truth, we not only do not come closer to this truth, we even reject any possibility of approaching it. But we have seen that art can only become alive among us when our material existence has become real in life. Our armchair philosophers discover absolute truth in the uniting of the finite with the infinite. The folkish truth is therefore to be examined to determine whether it represents a better approach to the sole eternal truth. It is necessary to adjust one’s thinking to a completely different midpoint than the logically rational calculation of probability. We seek that enraptured midpoint which Herder taught. That midpoint arranges things so that we can become one with ourselves, as Meister Eckehart longed for. There will be a rejection of the scholastically humanistically classicist schematicism in favour of the organic racially folkish world view.

From the insight that a purely rationalised end result of a formalistic kind is not life determining but merely represents a means for elucidation, a new relationship begins for the Aryan’s belief. Some wish to reinvigorate this faded belief. Others reject this enterprise with reference to its apparent insufficiency. Some declare that so little is known to us about it that nothing can any longer be built upon it. Both views are wrong, because they have falsely posed the essential ideas. What is essential is not a matter of recognition of forms of belief, but of the recognition of soul and character values. The time conditioned external shapes (Gestalten) are accompanied by their special life feeling. The race soul mastered the old questions by suggesting new forms. The shaping powers of will and values of soul remained the same in direction and formation. But by them alone one can read the substance and history of Nordic man. Therefore the noble soul, inner freedom and honour are what remain and condition all the rest, as long as the proper racial blood flows through the millions of northern Europe. The eternal truth therefore means multifaceted truthfulness.

Here we have reached our conclusion. The windowless Monad of Leibniz confronted the other equally rich personality of Herder and his imitators. The latter sought the folkish mediation. Today, we can add that which made it related; that which impelled it to similar development of inner shape was the community of a blood fused with the soul. This racial soul formed the all binding undercurrent of a life totality. This essence of blood conditioning personality is still capable of forming and cultivating several variations. With a personality composed completely of alien blood, the Monad becomes windowless anew. Out of such solitude comes abandonment. No bridge of a true understanding will lead from the Nordic to the Chinese, but even less to a Syrian African, of bastardised essence. Thus Monad and mankind do not function reciprocally with one another but as personality and race.

We see here, drawn into the light of consciousness, one of the physical depravities of our day. We may describe that sickness as follows: Relativity of the universe. Individualism is recognised to be just as relative as boundless Universalism. World view comes into its own right, as if it had broken a new path. Mechanistic individualism and schematic universalism wished to lay the world in chains. The systematisers of philosophy have passed without feeling or instinct over evidence of Nordic existence because the substance of this The Myth of the 20th Century 154

actively willed urge did not represent a logical system. It only signified an overflowing of soul. Today, in the midst of the collapsing atomist epoch, this truly organic world view offers more than it did earlier. It demands its right—its master’s right. From the centre of honour as our supreme value, we must experience a new centre of life. Our spirit fearlessly shapes life anew, uplifting it with a genial upward flight.

The individualistic doctrine which teaches that the individual creature exists of himself has collapsed. Mankind, it was taught, is ultimately formed through the fitting together of the individual peoples. The remarkable truth is that universalism is a twin brother of individualism. The fact is that universalism suffers from the same sickness as its apparent opponent, individualism. Both are academic and are alienated from nature. The Universalist school of Othmar Spann has successfully refuted idiotic materialist individualism. But it fell into the same error from which individualism was born. A purely abstract stepladder to the spiritual realm was created. Systematically, a new construction of the world picture was begun on the basis of the old Platonic assertion that GENUS (Species) comes before type. It consequently set up a spiritual graduation of historical human society; Mankind, cultural cycle, cycle of peoples, folkhood, Tribalism, Homeland Circle, folkish parts.

We strongly emphasise our view that mankind existed before culture cycles, the latter before the cycle of peoples, and so on. We attempt to make this graduation of values. Today it is somewhat suspect. We attempt to make it attractive by declaring that spiritual and intellectual preeminence does not necessarily follow a uniform and special classification. Our ideas are expressed richly through our folkdom while culture cycle and mankind appear paler and less palpable. Here we see the great rupture in the universalist mode of observation. It holds firm to the purely intellectual order of rank. It pursues a new scholasticism throughout. Simultaneously it would like to fit into the biological mode of observation. It established an undesirable priority: international church comes before folkish church. It also holds that religion comes before the state. We believe that the state admittedly rules as the highest institution over the special institution church. Internationalism finds its spiritual fulfilment in religion, in the church itself, and in the religion arranged and formed by the church. There exists no other supreme value. As a result, the universalist school reveals that it bears its name not from purely professional philosophical reasons, but from theocratic conviction. But it also unveils what is actually to be understood by the term abundance of special classification: Final diffusion. Is folk to be the third rank priority without organic ancestry?

If Oswald Spengler wished to construct the history of forms (Morphology) as remarkable cultural cycles descending from an abstract heaven, as first given facts, then Othmar Spann is the modern spokesman of the scholastic middle ages watered down. We set up the following biological classification priority:

1-Race soul



4-Culture Cycle

The race soul is not touchable. Nevertheless, it is represented and crowned by the blood linked folkhood. Symbolically it is concentrated in the great personalities who worked creatively to produce a culture cycle which in its turn is borne by race and race soul. This totality is not only spirit. It is both spirit and will. Thus it is a life totality. The constituent of the folkhood is organically guided back to its primal blood soul basis, not to some inessential culture cycle or bloodless combinations of mankind. We cannot see how the rich folkish culture could unfold in a Faceless, soulless state or culture.

The organic philosophy of our times has withdrawn from the tyranny of rational systems. It is repelled by purely schematic spiritual casing. Once, it was believed that rationalism could capture the soul of races and peoples. By conscious or subconscious intention, rationalism moves us toward some kind of ultimate totality. Spann asserted against traditional Greek wisdom, which claimed that god is the measure of all things and that true religion is found only in the catholic church. He held that no other truth exists. The outlook has been unmasked that holds onto the assertion that the priest is the measure of all things. Opposed to this is the newly born world view of our times which declares:

The racially linked soul is the measure of all our ideas, our striving will and actions, the final measuring rod of our values.

As a result, collapse, once and for all, will come to both materialistic, raceless individualism and to nature alienated universalism. They will perish in all their varieties. So also will Roman theocracy or freemasonic HVMANITAS fall. The entire universal aesthetics of the last two centuries will perish. We must clear away the bloodless, intellectual rubbish heap of schematic systems. A single transformation which is decisive for all of our spiritual conduct has been completed. We forget what is inessential. A new sparkling magnificent life filled centre of our existence has burst into enraptured effectiveness.

This new yet ancient Myth of blood, whose countless falsifications we experience, was threatened. In the back of the isolated nation, dark satanic forces became active. They subverted the victorious armies of 1914. Once again a time came when the Fenris Wolf broke his chains. He passed over a world with the stench of decomposition. The Midgard Serpent whipped up the ocean. The millions could only be prepared for sacrificial death by one slogan. This slogan was called the honour of the folk and its freedom. The world conflagration came to its end. Nameless sacrifices were demanded and made by all. We soon discovered that the demonic forces had triumphed over the godlike by striking the army in the back. More unrestrained than ever they raged, unleashed through the world. They produced new unrest, new conflagrations and new destruction. But at the same time, in the bowed souls of the surviving kin of the dead warriors, that Myth of the blood for which the heroes died was renewed, deepened, comprehended, and experienced in its most profound ramifications. Today, this inner voice demands fulfilment of the Myth of blood and the Myth of the soul, race and ego, folk and Personality, blood and honour. These virtues must triumph alone and uncompromisingly. They must carry and determine the whole of life. The Myth of the German people demands that the two million dead heroes have not fallen in vain. It demands a world revolution. It no longer suffers any other supreme values alongside it. The personalities must close around the centre of the folk and race soul. They must gather around that mysterious centre which has emerged from old which was made fruitful by the rhythm of German being and becoming whenever Germany turned towards it. It is that nobility, that freedom of mystic honour conscious soul which was a previously unwitnessed stream which passed beyond Germany’s frontiers as a sacrifice. It did not demand representation. The individual soul died The Myth of the 20th Century 155

for freedom and honour of its own choice and for its folkhood. This sacrifice alone can determine the future life rhythm of the German people and cultivate the new type of German in hard conscious discipline through those who have taught and lived it.

The old yet new Myth already impels and enriches millions of human souls. It speaks today with a thousand tongues. We did not reach our ultimate development around 1800. We wish, with increased consciousness and fluid will, for the first time as an entire people, to become one with ourselves in the manner suggested by Meister Eckehart. Myth is for hundreds of thousands of souls not something which one notices with learned presumption, as a curiosity in catalogues, but a new awakening of the all shaping spiritual centre. Faust’s cry of Alein, ich will! (I, alone, will do it!), after passing through the whole of science, is the creed of the new time which wishes a new future and a will which is our destiny. But this will perceives not only the substance of old and new cultures in order to then withdraw. In conscious self reliance it rejects the supreme values of the cultural cycles overlaying us. The fact that our researchers remain stationary at the history of forms without themselves being able to shape, shows only that their formative will is broken. But nothing justifies proclaiming their unfruitfulness as the destiny of the whole. The new Myth and the new type creating strength which today struggles with us for expression, cannot generally be refuted. They will break a path and create facts.

The present day Myth is exactly as heroic as the figures of the generation living a thousand years ago were. The two million Germans who died all over the world for the idea of Deutschland suddenly revealed that they cast aside the entire 19th century. In the hearts of the most simple peasant and the most modest worker, the old power, Myth testing, of the Nordic race soul was just as alive as it was once among the Teutons when they moved over the Alps. In everyday life one overlooks only too often what enormous spiritual strength has become alive in a man when he visualises himself with a tattered regimental banner. Suddenly, he sees in all the many hundred year old deeds of the regiment a piece of himself and the worlds of his ancestors. The sailor who, standing on the keel of the Leipzig, sank before the eyes of the foe into the sea with the waving German flag in his hand, and the nameless officer of the Magdeburg who pocketed the secret code and was drowned with it—these are symbols, MYTHI and types who have been forgotten in the present chaos. Whether we correctly respect the Gothic, the Baroque and the Romantic or not remains irrelevant and unimportant. These were not forms of expression of Nordic blood. What is most important of all is that the blood in general is still present, and that this ancient blood will still lives. The field grey German folkish army was the proof of the power, Mythforming, to ready men to sacrifice. The present day renewal movement is a sign that many still uncounted millions have begun to understand what the two million dead heroes are. They are the martyrs to a new Myth of life, to a new faith absolutely.

In the place of the ceremonial uniform, the field grey garb of honour and the solemn steel helmet have appeared. The horrid crucifixes of the Baroque and Rococo times which displayed distorted limbs on all the street corners are being replaced by austere war memorials. Engraved upon them are the names of those men who died as martyrs to the eternal Myth of blood and will. They stand for the highest values of our people and the honour of the German name.

This strength which was sacrificed from 1914-18 now must shape things. It must fight against all the forces which do not wish it to become the first and highest value. It is there. It must no longer be declared absent. It already knows paths which its deluded German opponents will one day have to walk.

The god whom we worship would not be, if our soul and our blood did not exist. The creed of a Meister Eckehart was made to shape our times. Therefore everything which protects, strengthens, and purifies the honour and freedom of this soul is the subject matter of our religion, of our law and state. Sacred places are all those upon which German heroes have died for these ideas. Sacred are those places where memorial stones and monuments remember them. Sacred are the days when these heroes once fought most passionately for their beliefs. And the sacred hour of the Germans will appear when the symbol of awakening—the flag with the swastika sign of resurgent life—has become the sole prevailing creed of the Reich.

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