The Words of Adolf Hitler, part 1: Nature; Race; Community
As we are about to start a new year, let us begin by meditating — and acting — on the words of the man whose life on Earth will one day be seen, we believe, as having cut human history into two distinct parts.
EVERY AGE on Earth is represented by a name, by an extraordinary figure who appears but once in thousands of years to give mankind a new symbol, a new law to guide and inform its destiny.
The great figure and archetype of our age is Adolf Hitler. At a time of greatest danger to our race, this immortal being was sent to remind us of the eternal laws of life.
The words which this man spoke are the words of life for our race. Without them, there is no hope. Without them, our kind has no future on this planet. Without them, our race is doomed to extinction.
But thanks to His providential appearance in the history of mankind, Adolf Hitler has left us a wonderful legacy. For in both His writings and public utterances, He has disclosed those ordinances and precepts by which we are to live and act.
The foundation stone of Adolf Hitler’s doctrine is represented by His book, Mein Kampf (My Struggle), in which He sets forth the essential tenets of a new faith. And although this work is often mentioned, disputed — indeed, blasphemed — seldom is it read with the insight and perception that true understanding requires.
To make the teachings of Adolf Hitler more accessible to the adherents of our Movement, as well as others, we offer this selection of some of the most relevant and poignant quotations contained in that monumental work.
Uppermost in mind in the selection of these quotations has been the need to provide a concise stock of material which can be readily committed to memory as a useful reference and guide in daily life. For convenience, all selections have been grouped into 12 basic categories. Reference numbers given indicate the particular volume and chapter in Mein Kampf where each quotation can be found.
We trust that these inspired words will prove not only instructive, but that they will serve as a source of edification and encouragement, and lead to a new awareness and appreciation of the Leader’s wishes and will for all of Aryan mankind. — Matt Koehl
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ULTIMATE WISDOM always consists in understanding the instinctive causes — that is: a man must never fall into the madness of believing that he has really risen to be lord and master over Nature — which is so easily induced by the conceit of half-education — but must understand the fundamental necessity of Nature’s rule, and realize how much his existence is subject to these laws of eternal combat and upward struggle. Then he will sense that in a universe where planets revolve around suns, and moons turn about planets, where force alone forever masters weakness, compelling it to be an obedient servant or else crushing it, there can be no special laws for man. For him, too, the eternal principles of this ultimate wisdom hold sway. He can try to grasp them; but escape them, never. (I:10)
When man tries to rebel against the iron logic of Nature, he comes into conflict with principles to which he himself owes his existence as man. And so his action against Nature must lead to his own downfall. (I:11)
Here too, of course, Nature can be mocked for a certain time, but her revenge will not fail to appear. It just takes time to manifest itself, or rather, it is often recognized too late by man. (I:10)
Eternal Nature inexorably avenges the infringement of her commands. (I:2)
. . . This planet once moved through space for millions of years without human beings, and it can do so again some day if men forget that they owe their higher existence, not to the ideas of a few crazy ideologues, but to the knowledge and ruthless application of Nature’s iron-clad laws. (I:11)
. . . It is life alone that all things must serve. (I:8)
All occurrences in world history are merely an expression of the racial instinct for self-preservation, in a good or bad sense. (I:11)
The inner nature of peoples always determines the way in which outward influences will have an effect. What leads one to starvation will train others for hard work. (I:11)
That which is not of good race in this world is chaff. (I:11)
. . . The racialist world view finds the importance of mankind in its basic racial elements. On principle it views the state as but a means to an end and conceives that end to be the racial existence of man. Thus, by no means does it believe in the equality of the races, but along with their difference it recognizes their higher and lesser value and feels itself obligated, through this knowledge, to promote the victory of the better and stronger, and demand the subordination of the inferior and weaker in accordance with the eternal Will that dominates this universe. Thus, on principle, it embraces the basic aristocratic idea of Nature and believes in the validity of this law down to the last individual. . . . It believes in the necessity of an idealization of mankind, which in turn it sees the sole premise for the existence of mankind. But it cannot grant the right to existence even to an ethical idea if this idea represents a danger for the racial life of the bearers of a higher ethic; for in a bastardized and negrified world all concepts of the humanly beautiful and sublime, as well as all ideas of an idealized future for mankind, would be lost forever. (II:2)
All great questions of the day are questions of the moment and represent merely the effects of definite causes. Only one among them all, however, possesses causal importance: the question of the racial preservation of the nation. (I:12)
Everything on this Earth is capable of improvement. Every defeat can become the father of a subsequent victory, every lost war the cause of a later resurgence, every hardship the fertilization of human energy; and from every oppression the forces for a new spiritual rebirth can come — as long as the blood is kept pure. (I:11)
The Germanic inhabitant of the American continent, who has remained racially pure and unmixed, rose to become master of the same; he will remain master as long as he does not fall victim to defilement of the blood. (I:11)
Sin against the blood and against the race is the original sin in this world and the end of a humanity which surrenders to it. (I:10)
No, there is only one holiest human right, and this right is at the same time the holiest obligation, namely: to make sure that the blood is kept pure and, by preserving the best humanity, to create the possibility of a nobler development of these beings. (II:2)
A racial state must therefore begin by raising marriage from the level of a continuous defilement of the race, and give it the consecration of an institution which is called upon to produce images of the Lord and not monstrosities halfway between man and ape. (II:2)
For the will of God gave men their form, their being and their abilities. He who destroys His work declares war upon the creation of the Lord and upon the divine Will. (II:10)
He who dares to lay hands upon the highest image of the Lord blasphemes against the benevolent creator of this miracle and contributes to the expulsion from paradise. (II:1)
The instinct to preserve one’s own kind is the first cause for the formation of human communities . . . (I:4)
The question of instilling national pride in a people is, among other things, primarily a question of creating healthy social conditions as a basis for the possibility of educating the individual. For only those who through school and upbringing learn to know the cultural, economic, but above all the political greatness of their own fatherland can and will acquire inner pride in the privilege of belonging to such a people. (I:2)
Social activity must never and on no account see its task in inane welfare schemes, as ridiculous as they are useless, but rather in the elimination of basic deficiencies in the organization of our economic and cultural life that must — or in any event can — lead to the debasement of the individual. (I:2)
Social endeavor . . . can raise no claim whatsoever to gratitude, since its function is not to dispense favors but to restore rights. (I:2)
Indeed, the possibility of preserving a healthy farming community as a foundation for the whole nation can never be valued highly enough. Many of our present-day woes are simply the result of an unhealthy relationship between our rural and city population. A solid stock of small and moderate-size farmers has at all times been the best defense against social ills such as we possess today. (1:4)
. . . The racial state will have to arrive at a basically different attitude toward the concept of work. It will if necessary — even by education extending over centuries — have to break with the nonsense of despising physical activity. On principle it will have to evaluate the individual man not by the kind of work he does, but by the form and quality of his achievement. (II:2)
The evaluation of a man must be based on the manner in which he fulfills the task entrusted to him by the community. For the activity which an individual performs is not the purpose of his existence, but merely a means towards it. It is more important that he develop and ennoble himself as a man; but this he can only do within the framework of his cultural community, which must always rest upon the foundation of a state. He must make his contribution to the preservation of this foundation. The form of this contribution is determined by Nature; his duty is simply to return to the racial community with honest effort what it has given him. He who does this deserves the highest esteem and the highest respect. (II:2)
. . . Honest work, no matter of what kind, is never a disgrace. (I:2)
The dedication of every National Socialist is demonstrated first of all by his readiness to work and by his diligence and ability in accomplishing the work entrusted to him by the racial community. (II:11)
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Source: New Order