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German Lecture Series
Final Solution of the Jewish Question
Discovery of God instead of Jewish Hatred
by Horst Mahler
Keinmachnow, 25 March 2001
This paper was supposed to be
given before the Conference of Revisionist Historians on 3
April 2001. The meeting was prohibited by the Lebanese
government on 23 March 2001.
Woe! Mordechai has become arrogant and
blinded by his victory. He is ignoring the signs of the times.
Honored Ladies and Gentlemen,
I thank those who have arranged this conference for their
invitation. It is, for me, a high honor to be a guest among
the circle of people who feel committed to the search for
historical truth and are prepared to incur personal risks and
painful encroachments upon their way of life for it.
On 17 March 2001, I found remarkable news on the Internet. The
World Jewish Congress, the Anti-Defamation League, the Simon
Wiesenthal Center, Representatives of the U.S. Congress as
well as the U.S. government were reported to have intervened
with the Lebanese government to prevent this Conference.
With that, I have come to the theme of my presentation.
Ambassador Stuart E. Eizenstat, U.S. Under-Secretary for
economic, commercial, and agricultural affairs -- a Jew -- in
a speech held on 21 May 1998 before graduates of Yeshiva
University, proudly claimed:
The people of Israel represent genuine power exercised by
Jews for the first time since the destruction of the Second
Temple
He spoke of the "remarkable transition of the Jews from
the margins into the center of American life, in whose center
Jews would once again be standing, who esteemed the tradional
Jewish values as highly as American values"
We have to find this prospect unpleasant, especially since
this power hides itself behind the smoke-screen of
fine-sounding words like "enlightenment,"
"tolerance," "emancipation,"
"Modernism," "human rights," "free
trade," and "Globalism," and attacks and
destroys nations and peoples from its place of concealment.
In order not to put the onus of responsibility for the
machinations of this power upon the people living in the U.S.,
it is essential to give it a name of its own. Let us call it,
as did the old Chancellor Helmut Kohl, the "East
Coast."
After two thousand years of dispersion among other peoples,
the tribes of Israel have attained Welthirtschaft (Oberlercher)
[The German word die Hirtschaft has no English
equivalent; it connotes the mastery a herdsman has over a
flock of sheep, and of course Welthirtschaft indicates
that the range of this mastery is world-wide]. As was feared
by George Washington and Benjamin Franklin, by using
piggy-back tactics, they have acquired for themselves the
power of the United States of America -- the mightiest power
the world has ever seen.
Since the rise of the Money System, the tribes of Israel have
always known how to emerge as the victors from both sides of
the wars which they have financed, although they have never
fought.
This astonishing historical performance merits recognition.
Would not the social Darwinist theoreticians of Race have to
alter their framework of superiority? Would not the success
achieved by the Jews during a two thousand-year history of
(according to their critics) rough usury, haggling,
money-lending, intrigues, and corrupting prove, perhaps, the
superiority of the Semitic Race in the struggle for survival?
But in biology there is nothing of this to be recognized. From
the observation of natural life only crude empirical laws can
be gotten, which have significance only until phenomena are
shown to contradict them. This actually obvious observation
should finally free the discussion of the Jewish Question from
all attempts to call typical Jewish behavior a result of
Semitic genes.
The ascent of the Jews to world power is not to be explained
on the basis of biology. The attribution of history to
"iron Laws of Nature" leaves us blind where the
works of the spirit and mind are there to be examined.
It is the Jewish religion -- therefore a concrete form of
spirit -- which has kept the Jews, dispersed over the whole
sphere of the earth through the millenia, in an awareness of
being the Chosen People of Yahweh.
This awareness is manifested in the success of the Jews as an
enormous power, which has imprinted its stamp in the
retrospective of the two thousand-year history after the
destruction of the Second Temple. The catastrophe of the
German Reich is not understandable if the Jewish mind
is not understood. The decline of Europe is just as little to
be understood. And also the approaching fall of the USA would
remain a unsolvable puzzle without insight into the essence of
the Jewish spirit.
The significance of the religion for the Welthirtschaft
of Jewry should alert us to the fact that the religion is no
slight matter and that most important, it should not be
regarded as a private matter. That the Goyim accept
this idea as an imperative of Tolerance is the secret of
Jewish superiority.
This consciousness of being chosen by Yaweh allows the Jews to
conceive of themselves as a Nation, although they are not.
The Nation is a people-as-person, that is, in a relationship
of mutual recognition with other nations. The delusion of
Chosenness excludes this mutual recognition. This is the
reason why the Jews -- as Jews -- can never be a nation. In
the consciousness of being the Chosen People, they form rather
an Anti-Nation, which as such is the spiritual foe of all
genuine nations. When the latter are without an adequate
awareness of this hostility, they are delivered into the hands
of the anti-Nation without defense and will be corrupted and
ultimately destroyed by it.
In order to maintain this condition of defenselessness, the
East Coast does all that it can to make the Jewish Question a
taboo. Wherever signs of a critical view of Jewry begin to
make themselves noticeable, the Jewish organizations are ready
at hand -- as we have just seen -- to extinguish the fire.
I have accepted the invitation to speak before this circle
because I would like to try to convince you that it is
necessary to seize the initiative in the struggle against this
enemy, so as to attack him in a position where he is not
entrenched. It is, at the same time, the place from which we
alone are able to come off victorious. The struggle there will
be the kind in which human beings -- in particular the Jews --
do not die, but are freed to become themselves: a Kulturkampf
[culture-struggle].
We can strike at Judaism only with its own idea, by
confronting the Jews with it and making the one-sidedness of
their spirit understandable to Jews and non-Jews.
The religious Jews themselves see themselves in their sacred
scriptures as a negative and undermining element among other
peoples. They name their sacred mountain "Mount
Sinai": "This is a mountain from which hatred toward
the poeples of the world has descended." They also name
it "Mount Horeb," "because from there
destruction has come down upon the peoples of the world."
We would be ashamed of this negativity. Because, according to
Christian teaching, all peoples are the beloved creatures of
God, the idea that we bring destruction to other peoples would
be painful to us. The Jews are different. They believe that
[for] Yahweh "his fury and indignation is upon all
heathens, whom he will deliver unto slaughter, that the stink
of their corpses shall ascend and the mountains will flow with
their blood." (Isaiah 34: 2-3).
Devout JEWS are able to enjoy the thought of the ruin of the GOYIM.
They embrace their role as destroyers of other peoples.
They bring, with thorough consistency, even their destiny of
persecution into connection with this negativity, for it is
merely the obverse of their chosenness. In the Vulgate of the Book
of Esther (StzuEst 1, 4) we read about a measure
taken by the great Persian King Artaxerxes against the Jews
living in his kingdom:
We perceive therefore, that a single people opposes all the
world, keeps perverse laws and is disobedient to our ccommands,
by which it does great injury and disturbs peace and unity in
our kingdom. Thus we have commanded: all those whom Haman, the
highest next to the King, who is placed over all provinces and
whom we revere as a father, will name, shall be killed with
wife and child by the sword of their enemies, without any
mercy and none shall be spared, that is to say, on the
fourteenth day of Adar, the twelth month, in this year. Thus
shall these wicked people be slain in a single day and thereby
return peace unto our kingdom, which they have disturbed.
The superiority of Jewish power-politics consists only in
this, that they exploit the shame-reflex which is
characteristic of us, for their own puposes. They strengthen
the notion in us, by clever propaganda, that we do the Jews an
injustice when we perceive the negativity of Judaism and
examine it.
As poltical human beings, we have every reason, however, to
concern ourselves with the power -- especially the global
power -- of the East Coast: without blinders and without hate.
For until we have proof to the contrary, we must proceed from
the assumption that the existence of a power which dominates
the world signifies tangible danger for us as Germans --
especially when we take into account that the East coast most
definitely entertains no friendly feelings for our people.
This power makes use of lies as weapons. But it is not based
upon lies. Rather, their power is based upon their belief in
being the Chosen People, and upon the spiritual weakness of
the Goyim-Peoples, who no longer believe in God.
Atheism is the Extermination of the Goyim-Peoples
by Yahweh
The belief that there is no God, that Man is self-defined
(Humanism), that the World is realizable without recourse to
the concept of the Absolute Spirit (God), is the triumph of
Judaism over other peoples. In Atheism Yahweh has driven his
rivals, the gods of the Goyim-peoples, from the field.
On this basis alone these peoples are then delivered
defenslessly up to Globalism and ordained to destruction.
But this victory over the gods of the Goyim is
simultaneously the defeat of Judaism. The peoples who have
been robbed of their gods -- the German people first before
all others -- suffer, in the death of God, the death of the
people. This folk-death, however, is only the transition point
to new life. It is the resurrection of the peoples in the
spirit of idealistic philospophy. This is conceptually
religion -- and thereby the conquest of all religious
contradictions.
The peoples will triumph over the East coast and free
themselves from the worldly god of the Jews, Mammon, in the
historic moment when they recognize that every people having a
powerful history is a tangible form of God (German Idealism:
Herder, Hegel).
Now I know very well that in the "enlightened community
of scientists" the most ferocious opposition is raised
against these ideas. But exactly this mindless reflex, with
which the atheistic spirit of our times seeks to protect
itself from appeal to thinking, is the sign of victory of
Judaism. Atheism -- as will be shown -- is conceivable only on
the basis of the Jewish Principle.
The claim to validity of Atheism is refutable with one simple
reflection:
Blaise Pascal correctly remarked that the non-existence of God
is just as little to be proved as his existence. Therefore
opting for the proposition: "God does not exist" is
just as much a resolution of faith as the choice of the
proposition: "There is a God -- eternal, everlasting,
all-powerful, all-knowing, and everywhere present."
This insight lies in the realm of proof: In the traditional
sense, something which at first appears uncertain, is
considered validly proven when it can be compellingly and
logically imported into an existing certainty (extinguishing
of doubt). But since there is no certainty "before"
or "about" God, from which God or his non-existence
might be developed, any talk of proof of God (and/or of the
proof of the non-existence of God) in the meaning understood
here, is senseless.
According to the proposition of the Cartesian "cogito
(ergo) sum" (I think (therefore) I am) after any
doubting, by the fact that I am thinking, I am directly
certain of myself existing. That is the single direct
certainty upon which any doubt is reduced to nothing, for
doubting itself is thinking. It follows that doubting leaves
no space in which I think and then am thereby certain of my
self.
Everything is staked upon this direct certainty. Hegel picked
up the thought of Descartes and developed the true concept of
proof: according to him, proof is the demonstration of that
which lies in direct certainty, which is the I. Nothing
is added from outside. Only what is directly in consciousness
is considered, just as each person finds it directly in
himself, just as it is given to him without the impressions of
supposed exterior objects. From this condition, we say that
thinking, by itself, is pure.
You will confirm the experience that this thinking goes on
incessantly -- even in our dreams -- and is not to be
arbitrarily stopped by us. It is -- to use an expression from
Hegel -- absolute Aktuositt [The closest English
words connoting the same idea would be:
actuality/actualization/activity-ness; the meaning embraced
here is of something existing as a pure living process].
Here is a word which might be enclosed within the meaning of
the notion of "thinking." Thinking is not a pastime
of consciousness among other such pastimes, as one could say:
now I'm occupying myself with an hour of Mathematics, after
that with another hour on housekeeping, after that with Fine
Arts, and to finish up, one more hour with thinking. It's not
like that. Thinking is the unceasing activity of
consciousness, which is just as immanent and effective in the
occupation with Mathematics as it is in dealing with
housekeeping, or with Fine Arts, and likewise when I concern
myself with thinking as such (and thus engage in Philosophy).
At the same time, thinking is always like unto itself only,
never outside of itself, never an Other, there is no
second-third -fourth thinking, and so on.
If thinking in the sense described works though my
consciousness, but can not be stopped by me according to will,
then I must conclude from this that this Aktuositt,
which is thinking, transcends me as Subject, as the point of
origin of Will, and in this sense is outside of the range of
my will. I can therefore say: "SOMETHING thinks
me. I am this SOMETHING in the sense that I
entirely fill up this thinking; The I in itself has no
region in which this thinking is not present and active. The I
can give direction to this this thinking, in that it decides
to ponder over this and that. But I cannot control this
thinking in the fashion of determining which results of
thinking I view as correct and which as false. These
convictions interpose themselves independently of the Will. In
this sense the I is powerless against thinking. The I
can also not want that thinking should stop in it. From this
it is evident that SOMETHING is outside of my
Subjectivity. This SOMETHING is, to be sure, also I
but it simultaneously transcends the I and is more than
it. The I, with its Innermostness -- with its
convictions -- is powerlessly given over to thinking. That SOMETHING
makes use of the I, in order to exist by itself in
thinking."
With these considerations I have only taken up what lies in my
thinking, which is therefore just as certain to me as I am
certain of myself as existing. In my certainty there is
therefore SOMETHING which transcends me -- a
Transcendental [element or being]. Let this be called GOD.
GOD is, for the time being, nothing other and no more
than this SOMETHING described by me.
The further development of thinking is only begun here. It is
not necessary that the following be immediately grasped. The
passages of thought should merely resonate, and this resonance
will be felt by one person sooner, by another person later, or
even not penetrate at all. At the moment, that is unimportant.
Consciousness as thinking distiguishes itself from its object:
I think, in that I am thinking about "something" and
thus in my thinking, I constantly and of necessity have an
"Other," the thoughts which I, thinking, set in
motion. Therefore in my consciousness there is also
distinction. You will not have the experience that this
distinction is dissolved in your thinking.
This triad -- I, the "object," and the
distinction between both -- is at the root of everything. From
it arise manifold differences whose factors likewise contain
this triad. But in turn, the distinctions in themselves are
cancelled out again and the different factors enter a higher
unity together: for example, my object, the thought that I
turn over in my mind, is itself produced by thinking and only
a condition of consciousness, a condition enduring in thinking
by means of uninterrupted thought-expenditure. That this
incessant thought-expenditure is necessary, I experience when
"I lose the thread of my thought," and the thought
which I was just still considering, is suddenly submerged in
momentary forgetting. In this realization, the distinction
which I have made between the I as thinking and the
object of the I, the thought, has disappeared in it.
Both factors are [a form of] thinking in different guise, and
so forth.
Thinking is this making of distinctions and the referencing of
differences to themselves and one another, through which the
differences are cancelled. By this step-wise demonstration,
for our consciousness a Whole, a System which contains
everything, will finally emerge by necessity by means of
increasing concretization of the factors lying within it, just
as, in thinking, it emerges from the simple beginning
("The pure being and the pure nothing is the same
thing."). That is the thought-system of Hegel, which is
entirely simple and has nothing to do with the nonsense about
it which has been squeezed between bookends thousands of times
by so-called scientists.
This system as knowledge of the Geist by itself[This
German word combines the meanings of both the word mind
and the word spirit, and although I will usually
translate it as "mind," it is important to retain
the idea of "spirit" which is also present in the
word.] is Idea, the reality of the concept which is thus
grasped as absolute Mind (= God).
I -- this follows directly -- is a defined (and thereby
limited) Being (= Presence) of God. In the I, God comes
to consciousness of himself. In this self-consciousness, he
experiences his freedom: he depends upon nothing which is not
himself.
It is important to grasp that Proving in the sense of Hegelian
Logic means the preservation of the direct certainty in pure
thinking. Nothing that cannot be demonstrated in and from pure
thinking, is accepted as certain. For only what lies in the
direct certainty of pure thinking, permits no doubting.
The Kantian standpoint was an essential preparation for this
realization. For him, essential contradictions turned up in
the "scientific" theoretical structures, by which
their claim to validity was reduced; i.e., was confined to the
descritpion of Concretes in the sense of finite objects. The
"thing-in-itself," the Truth, is not recognized with
them. The competency of these sciences for making statements
about life, even less the mind and thus the people, State and
finally God, is thereby contested. The authority of the
empirical sciences, Empiricism, is done. This was necessary
but not sufficient.
What shows itself to us in thinking as the development of
thinking, is the life of the Mind in itself, is the Idea in
pure thinking. It was shown here already that this thinking,
as the SOMETHING that makes us think, leads its own
life in us, which does not obey our will. This SOMETHING
is, in this sense, a moment of Objectivity -- it is GOD
in us (for this, see Hegel, Phnomenologie des Geistes
[Phenomenology of Mind] and Wissenschaft der Logik
[Science of Logic] which is based upon it).
It should have become clear that GOD, in that which
Hegel indicates as our Inner Being, is conceived entirely
different from the way he is in the popular imagination. But
only the latter can be the cause of the intellectual contempt
which forms such a potent obstacle to the effort to approach
the question of God anew.
In so far as we hold ourselves away from the question of God
-- for example, because we do not wish to imperil our prestige
as "serious" scientists -- we perpetuate the
dominion of Judaism and its worldly rule, mammonistic
Globalism. Far from God, we all, as spiritual beings, go to
utter ruin.
I believe that we Germans bear a special responsibility as the
Keepers of the Seal of German idealistic philosophy. This
particular responsibility is already impressed upon us with
that stigma that brands us clearly and externally to the world
as "Murderers of Jews." That is surely a factor of
spiritual importance, that is sordidly associated with the
name "Auschwitz."
In order to make this thesis understandable, I must write at
some length:
Hegel gives a hint in one sentence of his philosophy of
History, which throws light upon the problematic nature of the
German-Jewish disaster. Let this sentence be first coherently
reproduced here and then afterwards explained section by
section:
In considering religion -- so he writes -- it
depends whether the True, the Idea knows itself only in its
separation or knows itself in its true Unity: in its
separation, when God is seen as abstract highest Being, Lord
of Heaven and of Earth, who is above, beyond, and from whom
human reality is excluded; in its unity: God as Unity of the
Universal and the Individual, in that even the Individual is
positively viewed in him, in the Idea of becoming-human.
(Hegel, Philosophie der Geschichte [Philosophy of
History], W 12/70)
In the individual:
In considering religion, it depends whether the True, the
Idea knows itself only in its separation or knows itself in
its true Unity,
(One should note that the True, the Idea, is conceived here
reflexively as Subject of the Realization. Not I am the
subject of the realization. The subject of the realization is,
rather, that SOMETHING already demonstrated here, which
makes us think, thinks in us, judges the results of this
thinking as true or false independently from our will. We have
here before us the determining thought-form for the
philosophical conception of History: History is, according to
this, the process of the self-recognition of the Mind. HM.)
The Idea knows itself
when God is seen as abstract highest Being, Lord of Heaven
and of Earth, who is above, beyond, and from whom human
reality is excluded
This recognition does not yet arrive at the insight that that SOMETHING
(God) is that thinking which works in the I, fills it,
makes up the Being of the I, and thus does not exist
separated from this.
(That is the principle of Judaism: Yaweh is the Sublime One,
who conducts his divine life for himself, separated from any
creature and thus from human beings, and who, as the Thunderer
enthroned above the clouds, condescends in his mercy to select
a people with whom he makes a covenant. But by power of this
separateness, Yahweh still exixts as the Sublime One even if
his people no longer exists, if that people shall -- in
accordance with threats repeated many times -- have been
exterminated.
But in this, conversely, lies also the possibility of the
murder of God (Nietzsche, Die frhliche Wissenschaft [The
Merry Science] Third Book, Nr. 125). Only this exhalted
God can be murdered by his people, without that people
committing suicide; for Yahweh is only Yahweh and not
simultaneously his people. The latter lives, even if Yahweh is
dead. This thinking is, in its progressiveness, nevertheless
still archaic thinking which has not advanced to the concept
of the person, and which has found its enduring expression in
the horribleness of the Old Testament and its lunacy of
collective guilt. This abyss is first conquered in Greece, in
the concept of reason (nous) and a human being thought
of as a person, in whom nous is present as spark of the
divine. HM)
The Idea knows itself
in its unity: God as Unity of the Universal and the
Individual, in that even the Individual is positively viewed
in him, in the Idea of becoming-human. (Hegel, Philosophie
der Geschichte [Philosophy of History, W 12/70)
(The SOMETHING, already familar here, is the Universal
which is present in the I as the Individual and is
real. I am recognized/realized first as the vessel, but
then also as definite partial-form of the transcendental SOMETHING
(of God). On the basis of this participation in the divine
Being, I manifest as person and am of infinite value.
(That corresponds to the Christian-Germanic principle. Here
God becomes the Son of Man. In Him is the separation between
God and Man overcome. God is also human. HE has no
boundary in Man. In just this realizaion HE knows
himself as truly everlasting. The direct certainty of the I
that it exists, is therefore by the very thought, the
certainty that God exists. For the person who ponders the
train of thought indicated by Hegel, the existence of God is
included in his own certainty of being. After this, doubt
about the presence and effect of God is no longer possible.
HM)
Atheism belongs to the Jewish cycle of ideas to the extent
that it presupposes the plain separation of God and Man. For
only if God and Man are thought of as separated, can the
thought prevail that the human being is certain of himself
existing but this certainty does not include the Being of God.
Certainly Man cannot deny his own self, but he can dispute the
existence of Yahweh without contradicting himself.
Modernism -- the belief that Man can manage
without God -- is therefore a form of the archaic Jewish
spirit, and it is vanquished with this.
History is not without God.
It still remains to be shown that Atheism makes history
incomprehensible. The result of it is, that any and every
round table of Philistines ia allowed to set itself up as a
tribunal, to make moral judgements about the past.
I would like to begin with the question, whether a conviction
exists in this group, about what History actually is? Do we
understand by History, really just the mere arrangment of a
series of stories? Of tales about what happened here or there
or somewhere else? Is not History more than this? What is it
that interests us in the past of, for example, Greece or Rome?
What has come from the endless stream of events, which we call
"History," is to be grasped only by means of the
Mind. The end-point spirit, the human being, views himself in
History as the spirit of the peoples who have entered into
memory with their deeds.
The concept of History assumes the notion of development.
History is development, or to be more accurate, the progress
of the spirit/mind in the awareness of freedom.
Fundamental to the idea of History is the concept of
development. It is expressed by Hegel as follows:
Development is a familar notion. But it is the peciliarity
of Philosophy to examine what one otherwise holds as being
well-known. What we deal with and apply without hesitating [to
think], which is how we get along in life, is plainly the
Unknown, if we are not trained in Philosophy. The further
discusssion of these ideas belongs in the science of Logic.
That the Idea must first form itself to that which it is,
seems a contradiction; it is what it is, we could say
(We are in constant danger, in the Hegelian texts, of
overlooking the essential. The reference offered [in the text]
which stands before us, that the concept, the Idea, the
absolute Mind/Spirit, God -- these are all one and the same
thing -- "first must form itself to that which it/he
is," opens up a fully new, previously unknown World view.
Prior to this, God was thought of as the already Perfect One
from eternity, all-knowing, all-powerful, etc., who guides the
destiny of human beings and saves humanity according to a
"plan of salvation."
It takes very little to comprehend the blasphemous nature of
this finally explained notion:
Why has God created Man, since he was already certainly
perfect for himself? Are we only playthings for him, with whom
he passes the time? Why has he created us in need of
salvation? Would not this comport with Dostoyevski's view, who
curses God because innocent children suffer?
But God as Mind/Spirit, who first must form himself to that
which he is, creates himself as Man and World, in order to
have a mirror there, in which he views and realizes himself.
The human being is thus helpmate of God, is himself divine and
therefore of absolute worth.
History, with all its atrocities and with the horror caused by
humans (Hegel called it "a single slaughterhouse")
is thus the agony of the Spirit in itself, the Spirit which is
first brought to full self-realization ("qualiert"
[= passed through agony] -- an expression of Jacob Bhme) and
experiences in the emotion of horror, what it/he is not (=
Evil). Evil for it/him is being repulsive to himself. HM)
Further in Hegel:
To grasp what Developing is, we must distinguish two kinds --
as it were -- of circumstaces. The first is that, which is
known to us as aptitude, capacity, the being-in-oneself, as I
call it (potentia dunamiz). The second definition is
the being-for-oneself, the Actuality (actus, energeia).
We say, Man is rational, has reason by Nature; he has it thus
only in the sense of aptitude, in seed-form. Man has reason,
understanding, imagination, will, as he is born, even in the
womb of his mother. The child is also a human being, but has
only the potential, the real possibility of reason; it is as
if he had no reason, it does not yet exist in him; he is not
yet able to do anything rational and has no rational
consciousness. First, by the fact that that, what the human
being is in himself, becomes for himself, therefore Reason [becomes]
by/for itself, then the human being has Actuality/Reality
toward every direction -- is actually rational and now [is]
for/by Reason.
What is the closer meaning of this? What is in itself, must
become an object to the human being, must come into his
consciousness; thus it becomes for the human being. What is
Object to him, is the same thing, which he is in himself; and
thus the human being first becomes for himself, is doubled, is
retained, has not become Another. The human being is thinking,
and then thinks a thought; in thinking, only Thinking is
Object, the rationality produces the Rational, Reason is its
Object. (Thinking sinks even to irrationality. which is a
further consideration.) The human being who is rational in
himself, has not made progress if he is rational for himself.
The in-itself is preserved, and yet the distinction is truly
vast. No new contents appear; yet this formulation is an
enormous difference. Upon this distinction, depends the entire
difference in World History. All men are rational; the shape
of this rationality is, that Man is free; this is his nature.
Yet slavery has existed among many peoples and still exists to
some degree, and the peoples are content with this. The single
distinction between the African and Asian peoples, and the
Greeks and Romans, and modern times, is that the latter know
that it is [their nature] for them to be free. The former are
also free, but they do not know it, they do not exist as free [people].
This comprises the enormous change in [their]
circumstances. All realization, learning, science, and even
trade, is aimed at nothing further than to extract from
oneself that which is inner, in-itself, and to actulaize/objectify
it.
To enter into existence is transformation and to remain, in
the same, one and the same [thing]. The in-itself
governs the course [of this]. The plant does not expend
itself in mere boundless change. Such is the case in the seed
of the plant. There is nothing to see in the seed. It has the
drive/instinct to develop itself; it cannot bear to be only in
itself. The instinct is the contradiction, that it is only
in-itself and yet is not supposed to be. Instinct/drive goes
out into existence. Manifold things emerge from this; but all
this is already contained in the seed -- indeed, not
developed, but rather enwrapped and ideal. The completion of
this setting forth takes place, it sets a purpose for itself.
The highest unfolding of itself, the predetermined end, is the
fruit, i.e., the production of the seed, the return to the
first condition. The seed wants to produce itself, to turn
back to itself. What is within, is made clear and again taken
back into the unity from which it emerged. With natural
things, it is indeed the case that the Subject which began,
and the existing thing, which makes the conclusion -- fruit,
seeds -- are two different entities. The doubling has the
apparent result of breaking into two individuals; according to
content, they are the same. Likewise in animal life: parents
and offspring are different individuals, although of the same
nature.
In the Mind/Spirit it is otherwise. It is consciousness, free,
so that beginning and end coincide in it. The seed in Nature,
after it fashions itself into Another [form], gathers
itself into unity once more. Likewise in the Mind/Spirit; what
is in-itself, becomes for the Mind, and thus it becomes for
itself. The fruit, the seed is not for the first seed, but
only for us; with the Mind, both are not only in themselves of
the same nature, but it is a for-each-other and thereby a
being-for-itself. That, for which the Other is, is the same [thing]
as the Other. Only through this is the Mind with itself in its
Other. The development of the Mind/Spirit is a going forth, an
unfolding, and at the same time, a coming into itself.
(Here occurs a side-glance on the relationship of Mind/Spirit
and Nature. Nature is the Other of Mind. The concluding
sentence, understood correctly, is: "That, for which the
Other is, is the same [thing] as the Other." The Mind and
its Other -- Nature -- are the same. In so far as they are to
be differentiated, the Mind is in two kinds of form: as Mind
and as Nature. Nature is an abstraced existence of Mind.
Modern physics has come on the trail of this, in that Matter
has become volatized for it into mathematical formulae. With
the discovery of "black holes," the sameness of
identity of Being and Nothing has become quasi-demonstrated.
"Only through this is the Mind/Spirit with itself in its
Other." In this sentence the notion of genuine infinity
appears: if I am with myself in the Other, in this I have no
limitation, am boundless and therefore without end. HM)
This being-with-itself of the Mind/Spirit, this
coming-to-itself of it, can be spoken of as its highest,
absolute goal. Only this does it want, nothing different.
Everything which happens in heaven or on earth -- happens
eternally -- the life of God and all that is done in Time (Hiroshima,
Dresden, Gulag, Killing Fields, Auschwitz -- HM), is
striving only toward this, that the Mind/Spirit
realize/recognize itself, make itself concrete to itself, find
itself, become for itself, be united with itself. But [there
must be] a doubling, an alienation in order to be able to
find itself, to be able to come to itself. . .
The concept of alienation, much belabored in our times, is
here expressed in its true character: alienation is not an
avoidable deviation from the correct path (who would know
enough to be able to say, what the "correct path"
might be?). Rather, the Mind/Spirit manifests from itself,
what lies within it. The result of this expression encounters
it as the Other, the Stranger/Alien. But it lies in the
emotion of strangeness, that the Mind/Spirit experiences a
lack or deficit: The alien thing seems to limit it, to reduce
it to finiteness. This experience contradicts the Mind/Spirit,
for this is infinite. The contradiction dissolves in the
realization of the Mind/Spirit, that the Other is only the
mirror-image of its own self, i.e., the Mind/Spirit regains
itself in the Other, no longer has a limitation from it, and
is again in its true unendingness.
Turning to the idea of History, we find more concrete
insights:
The principle of development contains the further aspect,
that an inner determination, that a presumption existing in it
is basic, which brings itself into existence. This formal
determination is essentially the Mind/Spirit which has World
History as its theater, property, and field of its
realization. It is not one to roam about in the superficial
play of accidental happenings, on the contrary, it is, rather,
the absolute Determining One and strictly and firmly against
the accidental, which it turns to its own use and control.
(One should note well in this sentence, that the
misunderstanding of an historical determinism does not encyst
itself. The working of the Mind does not exclude the
"play of accidentals". Rather, the Mind/Spirit makes
use of the accidental for its purposes. HM)
. . . This development (of natural things) makes its way in
a direct, unopposed, unhindered manner: Between the concept
and its realization, the nature of the seed, determined in
itself and the fitness for existence of it, nothing can
interpose itself. In the Mind/Spirit it is different. The
carrying over of its determination into its realization is
mediated by consciousness and the Will: these themselves are
at first absorbed in their direct natural life; object-
and-goal is for them, at first, the natural determination as
such, which through the fact that it is the Mind/Spirit which
inspirits them, is itself of infinite entitlements, strength,
and wealth.
(Thereby the ground is taken from under the Christian
hostility toward the body -- that late fruit of Judaism
(although the Jews certainly lead a life directed toward the
physical). HM)
Thus the Mind/Spirit in it is set against itself; it has to
overcome itself as the true hostile obstacle of itself; the
development which in Nature is a peaceful emerging, is, in the
Mind/Spirit a rough and endless struggle against itself. What
the Mind/Spirit wants, is to reach its own concept; but it
itself conceals that from itself, is proud and full of
enjoyment of this alienation in itself.
(Here the finiteness of the human horizon is addressed. For
the Jews, the negativity of their relationship to other
peoples is completely conscious. They regard them as cattle.
They work consciously for the dissolution and corruption of
the minds and spirits of other peoples and strive for hegemony
over them. Therefore, the Protocols of the Elders of Zion,
even if they are a forgery, are also authenic records of the
Jewish spirit and mind.
But the Jews know nothing of the mortality of Yahweh, nothing
of the fact that the Mind/Spirit, in order to be free, works
for the conquest of this one-sided shape of Judaism. For the
Jews, Jewish power over the world is the last word of the
promise proclaimed in the Torah (Deuteronomy
15:16 and 28: 12-14). That makes them so arrogant now. But
arrogance goes before a fall. HM)
The development is, in this way, not the benign and
effortless naked emerging that it is with organic life, but on
the contrary, the tough, reluctant work against its own self.
The harshness of Mind/Spirit against itself, escalated to the
extreme, is reflected in the tradition of the Jews, who
survived by a hair's breadth the plans for their extermination
of the Great King in Persia. From there extends an arc into
the 20th century, in which fantasies of extermination nest
within the supposedly scientific imagination, that the Semites
can pollute the German hereditary substance with their genes.
Thus the oppressive insight remains, that the Mind/Spirit was
in need of this dreadful experience, in order to realize that
the Jews are a "spiritual/intellectual race" (Hitler
in a conversation with Bormann in April 1945) and the
Mind/Spirit residing in them could be freed from its
one-sidedness only by the Mind/Spirit -- and not through the
murder of the Jews. HM)
and further -- it is not merely the formalities of the
Developing-itself at all, but on the contrary the producing of
a goal of determined contents. We have ascertained this goal
from the very beginning; it is the Mind/Spirit, and in
particular, according to its essence, the concept of Freedom.
This is the fundamental object and thus the leading principle
of development, that through which this gets its sense and its
meaning (just as in Roman history, Rome is the object and
thereby the [principle] controlling the view of
events), as, conversely, the event has only arisen out of this
object and only has sense and its content in relation to it. .
. .
(The purpose of the Mind/Spirit, which, as impulse/instinct,
propels World History, is Freedom. The Mind/Spirit completes
itself into Freedom in the realization that it depends upon
nothing which is not itself. It has in the beginning first
Nature and then the World as Object -- therefore, as something
which throws itself against it (objicere) --
confronting it. It seems to have a border at Nature and the
World, which reduces it to finiteness, leaves it unfree and
thus in shock (alienated).
What is being said is this, that the Mind/Spirit has in its
experience of History, the fact that the World and Nature are
well distinguished from it, but are not separated from it,
that they are only a different form of itself. Thus it
realizes that in the Other -- in Nature and in the World --
it, by itself, is truly infinite and therefore free. HM)
World History represents, now, the stairway of development
of the principle whose content is the consciousness of
Freedom. The closer determination of these steps is logical in
its general nature, but in its concrete, it is indicated in
the philosophy of Mind. Here we only declare that the first
step is the already stated being-immersed of the Mind/Spirit
in Naturalness,
(Animism, Nature-religion, natural symbolism of the spirtiual/intellectual
-- HM)
the second [step] is the coming-forth of the
Mind/Spirit into the awareness of its freedom
(HM: This coming-forth into consciouness of Freedom is the
spiritually/intellectually historic point of Judaism which
already grasped the Mind/Spirit (nous) as Mind/Spirit
before the Greeks ("Thou shalt not make unto thyself an
image of me!"). This appears as the Sublime One. While
the Mind/Spirit wrests itself from the Natural, it
discrimiates against it, separates itself from it, and wants
to be uninfluenced by the Natural. The Natural becomes the
"Unclean." The human being, who also belongs to
Nature, purges the Natureness from himself by obedience,
becomes thus one of the "righteous." Since the
hurdle of obedience to the Law of Yahweh proves to be too
high, however, the Believer drops back into Naturalness again
and again, is "unclean," and the Jew suffers his
failure in the awareness of his unworthiness, which maintains
[its] existence in the dispersion among other peoples and thus
becomes the Jewish destiny.
In this sense there is justification for speaking of a
sacrificial path of the tribes of Israel for freedom. This is
also still in the comprehensive sense, that the Jews, in the
further course of history, played the thankless role of the
Corrupter of morality (as the original unity of people and
individual in the process of Individuation as the condition of
personal freedom). At first the Life-as-the-Pariah (Max
Weber), grounded in the feeling of unworthiness, enabled Judah
to find the completion of its destiny. Had Judah demanded
dignity in the Diaspora, it would have had to conduct a
hopeless life-or-death struggle for recognition with its
host-peoples. It would have gone under in this struggle.)
But this first tearing-loose is imperfect and partial, in
that it comes from the indirect Naturalness, thus relates to
it and is still afflicted with it as a motive.
(HM: This remaining-afflicted by Nature appears in the
scientific interpretation of the World (=Modernism), which
constructs for itself its reasonable models from the view of
Nature and derives conclusions from them which it considers to
be discoveries about the realm of the Mind/Spirit. But the
"scientists" hold in their hands only those
one-sided views (therefore untruths), which they have
presupposed with their respective models. They are like
hamsters on a treadmill. They are unfree, in that they
continually lose themselves in the "laws" of
uncomprehendible Nature, which, in Deism, they proclaim as the
secularized (i.e., no longer active) God.)
The third step is the elevation from out of this still
particular freedom into the pure Universality of the same, in
the self-confidence and self-reliance of the essence of
spirituality.
(HM: The Mind/Spirit realizes itself in Nature itself and
Nature as its finite form. In this recognition Modernism is
vanquished, the contrast of Subject and Object is aufgehoben
in the threefold meaning of being brought to an end, preserved
and elevated. [The German verb ausheben does indeed
contain this three-fold meaning: heben = to lift,
raise; auf = on (a horizontal surface), up; thus aufheben
can mean to elevate or lift something and also to abolish or
cancel something, in the sense of, for example, lifting a
weght from the top of something, lifting sanctions,
restrictions, etc.; there is also inherent in this word the
idea of keeping or storing, from lifting = picking up =
keeping/storing.] The Mind/Spirit attains the knowledge that
it is absolute Mind/Spirit and as such is unending, i.e., it
is free. It then no longer has confronting it the supposed
"inherent compulsions" or pressures of the
Capitalist system of middle-class society. Rather it knows
that it can compel the elementary economic operations
constituting the "Market" into a self-confident
folk-economy under the boundary of the common good will.)
These steps are the fundamental principles of the universal
process;...(Hegel, Philosophie der Geschichte
[Philosophy of History], W 12/75)
(HM: In the concept of development, there is also this aspect,
that History cannot be seen as the actualization of a law in
the Marxist sense. For we would then have a Known: the law to
which the Existing Being could be subsumed in the act of
recognition and, by extrapolation of the supposedly determined
radius of development, an operational prognosis for future
"development" could be acquired. But the absolute
Mind/Spirit does not yet know itself; it first attains this
knowledge of itself through History as a whole. Had we
knowledge of the "law" that determines History, we
would know before the absolute Mind/Spirit, who he is, i.e.,
we would be God (and not only participating in the divine
Essence). Here the Kontingenz Thesis of the Frankfurt School
has again opened the road to the deus absconditus (the
hidden God) just as to Hegel's concept of development.
****
Man in the Service of God
Ought I not to be cheerful, then, in these
grim times, since I know well, that God needs me?
(Angelus Silesius)
The human being is the helpmate (servant/bondsman) of God at
the representation of History as the progress of the
Mind/Spirit in the consciousness of Freedom and he
participates in the divine Being. For, were he not completely
hidden in God, there would be a sector within him which is not
God. God would then have a boundary at Man, would not be
eternal, not be everywhere-present and not be all-knowing --
would not, therefore, be God.
In this thought is contained the possibility of Freedom, even
of political freedom, for: "Freedom can only exist there,
where the individuality is known as positive in the divine
Being." (Hegel, W, 12/70) Most important, he
liberates his people from the yoke of the thesis of collective
guilt, which was imposed upon them by the chief Western allied
victor, the USA, by means of "reeducation."
Reflections upon the concept of History make it clear that
History is no moral arrangement of events. For morality
presupposes a directing/judging authority. Who would be able
to direct the absolute Mind/Spirit, if not that spirit itself?
The court of the Mind/Spirit, however, which comes to
[awareness of] itself in History in this way and in no other
way, is the realization of itself, in which Evil -- the
horrors/atrocities of History -- are converted. i.e.,
abolished -- brought to an end, saved, and elevated -- and
thereby justified. [The word "justify" is used here
in its theological meaning: to be made just or right, to be
freed from the penalty of wrong-doing].
In this idea, at the same time, the Torah (the Old
Testament), with its genocidal commandments and curses is just
as rehabilitated as God's Word, as are the historic campaigns
of extermination of the tribes of Israel.
The justification attains existence in the realization that
the absolute Mind/Spirit in the Torah, in a one-sided
form, has expressed itself as separated from other peoples and
thus from human beings. This separation is first abolished in
the philosophy of Greek antiquity, and from thence in the Glad
Tidings (Gospel) of the New Testament, as the Trinity, the
Unity of God the Father and the Son of Man in the Holy Spirit.
In German Idealistic philosophy -- especially in Hegel -- the
Trinity has been brought out by thought -- i.e., liberated --
from an imagined notion to the thought of the absolute
Mind/Spirit.
On the other hand, Historical Revisionism, as it pertains to
Auschwitz, still is dependent upon the moral image of History.
It accepts the guilty verdict against the German people under
the presumption that the National Socialists actually killed 6
million Jews in a factory-like mass-production fashion. It
labors to get an acquittal by attacking the claims of fact in
the case against it. The Revisionists are thus -- entirely
against their intent -- an essential factor of the
Holocaust-religion. The best that they can achieve is a
second-class acquittal: one based upon lack of proof. This
would not eliminate suspicion. Therefore, judged by its
political objective, Revisionism is a spurious path which will
never reach its goal. What the Revisionists are striving to
achieve would first become a reality, if the Jews themselves
would certify some other truth as protected by criminal law.
With Hegelian thinking, the History of the West, starting from
the year 312 A.D. (the year of the acceptance of the
Judeo-Christian faith by the Emperor Constantine in the Battle
of the Milvian Bridge, and continuing to the present) is to
grasped anew under the weight of the knowledge which for us
comes from the darkening of the image of the German:
This History is the struggle of the
corrupting Jewish Mind/Spirit against the moral Mind/Spirit of
the Germans.
In Modernism, the Jewish Mind/Spirit has conquered itself to
death. The sign of its death is is the world-wide hatred
against the Jews. Its two thousand-year old trunk [of tree, in
the sense of genealogy] became more powerful with each annual
[tree]ring. In this is portrayed the resentment of the peoples
subjugated by Mammon, who do not know how this yoke is to be
shaken off.
In order to bury Judaism at last, like Phoenix from its ashes,
the Spirit of the Germans rises up, in the shape of German
Idealistic philosophy, in whose light that hatred shows itself
to be a disasterous attack of weak-mindedness.
Historical Conservatism, as well as historical National
Socialism, has been able to grasp the corruption of the
community of God and Man, the fall of the people into
atomistic middle-class society, only as decline (decadence).
The hate for anything Jewish -- even for people of markedly
Jewish character -- was the necessary consequence of this
abstraction, which runs like a red thread through two milenia
of Western history.
The war we are conducting is a two-front
war:
Facing against the Front of Judaism, is the negative business
of criticizing the Jewish Principle -- the separation of God
and Man. The pestilential stench of the genocidal insanity of
being a Chosen People, on the basis of the Torah, must
be identified again. [To conduct the war on this front] is to
make conscious, that the "scientific model of the
World" and Atheism are but the negativity of Judaism.
Against the Front of Conservatism, which perceives decadence
only as decline and fall, as well as against the biological
racism of historic National Socialism, which reduces the human
being to his animal impulses, the human being is to understand
[himself as] finite Mind/Spirit.
Conservatism and historic National Socialism have, in their
way, destroyed the spirituality of Man, in that they recongize
the Mind/Spirit not as infinite, and therefore not as
immortal. That Freedom is the essence of the Mind/Spirit,
remained closed to them. Out of deficient insight arose that
Pessimism, which conceives of the freedom of the individual as
the root of Evil. In a radical gesture, they have torn out
this root -- and therby have destroyed their very selves.
The Kulturkampf [Culture-War] which is now underway
completes the working out of the thought of freedom of the
individual, who, without the destructive work achieved by
Judaism in the realm of the Germans, could not have become a
reality: The original, Folk-community of Germans, holding fast
in the childlike trust in its gods, was not yet the true shape
of freedom, but rather Freedom-in-itself. This first still had
to become for itself, in order to be Freedom
in-and-for-itself. But for-itself, freedom is first freedom of
the person, personal freedom of individuals.
It was the task of Judaism -- also in its Christianized form
-- to effect the individuation of the German fellow-countrymen
as the tearing loose from God.
After that is completed, individuals experience themselves as
solitary singularities, as social atoms, in an emotional icy
waste in which they go to ruin, if they do not find God again
as their essential Being and thus make realized the community
in God as a freedom-folk-community.
It is exactly the self-confident and even desired
connecting-back (religio) of the isolated individuals
into the Folk-Spirit of the Germans as one form of God, a
re-binding following from the complete decomposition of the
German Folk-community, expressed in German Idealistic
philosophy, which is the true existence of freedom. It is the
task which still lies before us.. In the solution of this
problem, every German who grasps this thought is a helpmate of
God.
When the positive aspect of the corruption is first recognized
-- the individuation of men as the necessary point of
transcendence to true Freedom of the person, which is a drive
within the German Spirit -- will the German-Jewish destiny --
in the Hegelian sense -- be aufgehoben -- brought to an
end, preserved, and elevated.
The reality of the Jewish Mind/Spirit is the individuation of
human beings, so that they ultimately are alienated as
isolated individuals and ordained to decline. This death-march
is a required step of development on the path to the
self-confident community of humans in God. The existence of
this consciousness is the Folk-community, whose fellows have
gone through despair. These human beings are free first as
individuals, and then also as persons, when they comprehend
themselves, from themselves outward, as single entities who
are self-confident parts of the whole, and as such, are even
the Whole themselves.
In this realization, the Jews are also recognized equally as
helpmates of God, and for the progress of the Mind/Spirit in
the consciousness of Freedom, of equal worth. In this insight,
racism and anti-Semitism are overcome.
Till now, corruption has weighed upon the Jews like a curse.
This curse, by means of German Idealistic philosophy, is now
removed from them.
The Kulturkampf against Judaism
is the central event which will give the World a new shape.
An external sign of the subjugation of other peoples is the
ban, pushed through nearly world-wide by Jewish organizations,
against circulating the Protocols of the Elders of Zion,
which surfaced in 1896. Henry Ford wrote in 1920 concerning
this: "This work is too fearfully a reality to be an
invention, too firmly grounded to be merely a work of the
imagination, too profound in its knowledge of the secret
sources of life, that it could be based on deception. . .Of
interest for us in other States is not that a criminal or
crazy person has composed such a program, but on the contrary,
that after it was composed, found ways and means to see it
realized in its most important particulars. The document
itself is relatively unimportant; the entire situation and the
circumstances to which it draws attention, are important in
the highest degree." (The International Jew, p.
84, etc.)
This ban, at its core, is nothing other than the attempt to
hinder any kind of discussion of the question of whether the
control of the World by Jewry is a reality and whether, in
turn, this success is based upon a secretly-held rulership of
the Chosen People, the "Sanhedrin." From Ford one
learns that it met in Paris on 9 February 1807, in order to
satisfy the demands of Napoleon for a response to some
questions relating to the Jews (Ford, ibid., p 84, etc.).
With the hypocritical claim that the literature which deals
critically with Judaism is the wellspring of anti-Semitism,
the search for the real causes of persecutions of the Jews is
criminalized.
The aggregate of the thinking, which revolves about the issue
of the existence and situation of the Jewish World-hegemony,
is made unavailable to intellectual perception by the Jewish
propaganda agencies by means of the poison-word
"conspiracy theory." But it is vitally important for
other peoples and for the Jews, to weigh this question with
care.
The Jew Karl Marx described the problem lying before us
correctly with the statemnt: "The Emancipation of the
Jews, in its ultimate meaning, is the emancipation of humanity
from the Jews." (MEW Vol 1, p. 372-373)[German edition of
collected works of Marx]. But he merely represented the
objective side of Jewish power, the power of money, in his
chief work, Das Kapital. Its subjective motive power is
the Cult of Yahweh, whose political form found a description
which has yet to be surpassed. The bridge of thought which
unites the critique of objective Judaism, the World of the
haggler, with the critique of subjective Judaism, the Yahweh
Cult, is Marx's work on the Jewish Question (MEW, Vol. 1, p.
347, etc.). In this, Marx clairvoyantly represents the idea
that the Jews have emancipated themselves in a Jewish manner,
in that the Chritians have turned into secular Jews.
If the Jewish Problem is not recognized as the union,
agitating within itself, of these aspects, if the present
World situation, Globalism, is not understood as the objective
existence of the Jewish Question, then in the future, attempts
to solve this problem by means of the destruction of the Jews,
will not be able to be stopped. Then the other peoples will
read the Holocaust-religion in a gruesome fashion, as a manual
of instruction for liberation from World Jewry. The Torah
will then no longer work as stimulus for the intellectual
conquest of Judaim, but will be misused as the justification
for the physical extermination of the Chosen People.
The practical side of the critique of
Judaism is the national and social revolution of the Germans.
To achieve this revolution, the question of power must be
addressed -- but correctly!
Power arose
in early historic times:
from the blood, i.e., from the sticking
together of the clan bond and of the tribe;
in the Middle Ages:
from feudal property, i.e., from the
recognized possession of settled soil;
in modern times:
from possession of money-capital.
The power based upon possession of money-capital
is invisible,
only this power is accessible to Jews in the Diaspora;
only this power is infinite in its tendency;
it turns efforts at enrichment into Greed.
Money is the universal product, which reduces everything to
venality and corruption and thus sullies decency, and converts
sacred materials and ultimately even human beings themselves
and their organs into products.
The power existing as infinite greed and shameless corruption
changes into impotency and decay.
Out of the universal decay, the self-confident Mind/Spirit
now rises as Power of the self-confidence of the peoples
-- at first the German people, whom the Holocaust-religion has
robbed of natural and spontaneous self-confidence. This people
can now by itself be resurrected in the Aether of the
self-confident Mind/Spirit, in Idealistic philosophy.
In the German people as free self-confidence, the unity of God
and Man apppears in the Folk-community knowing itself. This is
the existing negation of the Jewish Principle and of the
haggler/bargainer as its worldly shape.
The finite Mind/Spirit, conscious of itself, is the man who
has realized that he cannot be free as a product. In this
awareness, the power of Money disappears in the Freedom of the
comrade of the folk, who manages his house for the
satisfaction of his concrete needs and no longer sells himself
to the abstract need of enrichment.
"As soon as Jew and Christian recognize their respective
religions only more than different stages of development of
the human Mind/Spirit, as different snake skins shed by
History and see men as the snakes who shed their skins in
[those stages], they will no longer stand in a religious, but
yet only in a critical, scientific and human relationship.
Science is then their unity. Opposites in Science resolve
themselves only through Science itself."
Kleinmachnow, 23 March 2001
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