Hitler on the Encroachment of Jews on German Society

Mein Kampf

 Chapter 1

89 In order to get to know the Jew properly it is necessary to study the road which he has been following among the other peoples during the last few centuries. One example will suffice to give a clear insight here. Since his career has been the same at all epochs--just as the people at whose expense he has lived have remained the same--for the purposes of making the requisite analysis it will be best to mark his progress by stages. For the sake of simplicity we shall indicate these stages by letters of the alphabet.

90 The first Jews came into what was then called Germania during the period of the Roman invasion; and, as usual, they came as merchants. During the turmoil caused by the great migrations of the German tribes the Jews seem to have disappeared. We may therefore consider the period when the Germans formed the first political communities as the beginning of that process whereby Central and Northern Europe was again, and this time permanently, Judaized. A development began which has always been the same or similar wherever and whenever Jews came into contact with Aryan peoples.

91 (a) As soon as the first permanent settlements had been established the Jew was suddenly 'there'. He arrived as a merchant and in the beginning did not trouble to disguise his nationality. He still remained openly a Jew, partly it may be because he knew too little of the language. It may also be that people of other races refused to mix with him, so that he could not very well adopt any other appearance than that of a foreign merchant. Because of his subtlety and cunning and the lack of experience on the part of the people whose guest he became, it was not to his disadvantage openly to retain his Jewish character. This may even have been advantageous to him; for the foreigner was received kindly.

92 (b) Slowly but steadily he began to take part in the economic life around him; not as a producer, however, but only as a middleman. His commercial cunning, acquired through thousands of years of negotiation as an intermediary, made him superior in this field to the Aryans, who were still quite ingenuous and indeed clumsy and whose honesty was unlimited; so that after a short while commerce seemed destined to become a Jewish monopoly. The Jew began by lending out money at usurious interest, which is a permanent trade of his. It was he who first introduced the payment of interest on borrowed money. The danger which this innovation involved was not at first recognized; indeed the innovation was welcomed, because it offered momentary advantages.

93 (c) At this stage the Jew had become firmly settled down; that is to say, he inhabited special sections of the cities and towns and had his own quarter in the market-places. Thus he gradually came to form a State within a State. He came to look upon the commercial domain and all money transactions as a privilege belonging exclusively to himself and he exploited it ruthlessly.

94 (d) At this stage finance and trade had become his complete monopoly. Finally, his usurious rate of interest aroused opposition and the increasing impudence which the Jew began to manifest all round stirred up popular indignation, while his display of wealth gave rise to popular envy. The cup of his iniquity became full to the brim when he included landed property among his commercial wares and degraded the soil to the level of a market commodity. Since he himself never cultivated the soil but considered it as an object to be exploited, on which the peasant may still remain but only on condition that he submits to the most heartless exactions of his new master, public antipathy against the Jew steadily increased and finally turned into open animosity. His extortionate tyranny became so unbearable that people rebelled against his control and used physical violence against him. They began to scrutinize this foreigner somewhat more closely, and then began to discover the repulsive traits and characteristics inherent in him, until finally an abyss opened between the Jews and their hosts, across which abyss there could be no further contact.

95 In times of distress a wave of public anger has usually arisen against the Jew; the masses have taken the law into their own hands; they have seized Jewish property and ruined the Jew in their urge to protect themselves against what they consider to be a scourge of God. Having come to know the Jew intimately through the course of centuries, in times of distress they looked upon his presence among them as a public danger comparable only to the plague.

96 (e) But then the Jew began to reveal his true character. He paid court to governments, with servile flattery, used his money to ingratiate himself further and thus regularly secured for himself once again the privilege of exploiting his victim. Although public wrath flared up against this eternal profiteer and drove him out, after a few years he reappeared in those same places and carried on as before. No persecution could force him to give up his trade of exploiting other people and no amount of harrying succeeded in driving him out permanently. He always returned after a short time and it was always the old story with him.

97 In an effort to save at least the worst from happening, legislation was passed which debarred the Jew from obtaining possession of the land.

98 (f) In proportion as the powers of kings and princes increased, the Jew sidled up to them. He begged for 'charters' and 'privileges' which those gentlemen, who were generally in financial straits, gladly granted if they received adequate payment in return. However high the price he has to pay, the Jew will succeed in getting it back within a few years from operating the privilege he has acquired, even with interest and compound interest. He is a real leech who clings to the body of his unfortunate victims and cannot be removed; so that when the princes found themselves in need once again they took the blood from his swollen veins with their own hands.

99 This game was repeated unendingly. In the case of those who were called 'German Princes', the part they played was quite as contemptible as that played by the Jew. They were a real scourge for their people. Their compeers may be found in some of the government ministers of our time.

100 It was due to the German princes that the German nation could not succeed in definitely freeing itself from the Jewish peril. Unfortunately the situation did not change at a later period. The princes finally received the reward which they had a thousand-fold deserved for all the crimes committed by them against their own people. They had allied themselves with Satan and later on they discovered that they were in Satan's embrace.

101 (g) By permitting themselves to be entangled in the toils of the Jew, the princes prepared their own downfall. The position which they held among their people was slowly but steadily undermined not only by their continued failure to guard the interests of their subjects but by the positive exploitation of them. The Jew calculated exactly the time when the downfall of the princes was approaching and did his best to hasten it. He intensified their financial difficulties by hindering them in the exercise of their duty towards their people, by inveigling them through the most servile flatteries into further personal display, whereby he made himself more and more indispensable to them. His astuteness, or rather his utter unscrupulousness, in money affairs enabled him to exact new income from the princes, to squeeze the money out of them and then have it spent as quickly as possible. Every Court had its 'Court Jews', as this plague was called, who tortured the innocent victims until they were driven to despair; while at the same time this Jew provided the means which the princes squandered on their own pleasures. It is not to be wondered at that these ornaments of the human race became the recipients of official honours and even were admitted into the ranks of the hereditary nobility, thus contributing not only to expose that social institution to ridicule but also to contaminate it from the inside.

102 Naturally the Jew could now exploit the position to which he had attained and push himself forward even more rapidly than before. Finally he became baptized and thus entitled to all the rights and privileges which belonged to the children of the nation on which he preyed. This was a high-class stroke of business for him, and he often availed himself of it, to the great joy of the Church, which was proud of having gained a new child in the Faith, and also to the joy of Israel, which was happy at seeing the trick pulled off successfully.

103 (h) At this stage a transformation began to take place in the world of Jewry. Up to now they had been Jews--that is to say, they did not hitherto set any great value on pretending to be something else; and anyhow the distinctive characteristics which separated them from other races could not be easily overcome. Even as late as the time of Frederick the Great nobody looked upon the Jews as other than a 'foreign' people, and Goethe rose up in revolt against the failure legally to prohibit marriage between Christians and Jews. Goethe was certainly no reactionary and no time-server. What he said came from the voice of the blood and the voice of reason. Notwithstanding the disgraceful happenings taking place in Court circles, the people recognized instinctively that the Jew was the foreign body in their own flesh and their attitude towards him was directed by recognition of that fact.

104 But a change was now destined to take place. In the course of more than a thousand years the Jew had learned to master the language of his hosts so thoroughly that he considered he might now lay stress on his Jewish character and emphasize the 'Germanism' a bit more. Though it must have appeared ridiculous and absurd at first sight, he was impudent enough to call himself a 'Teuton', which in this case meant a German. In that way began one of the most infamous impositions that can be imagined. The Jew did not possess the slightest traces of the German character. He had only acquired the art of twisting the German language to his own uses, and that in a disgusting way, without having assimilated any other feature of the German character. Therefore his command of the language was the sole ground on which he could pretend to be a German. It is not however by the tie of language, but exclusively by the tie of blood that the members of a race are bound together. And the Jew himself knows this better than any other, seeing that he attaches so little importance to the preservation of his own language while at the same time he strives his utmost to maintain his blood free from intermixture with that of other races. A man may acquire and use a new language without much trouble; but it is only his old ideas that he expresses through the new language. His inner nature is not modified thereby. The best proof of this is furnished by the Jew himself. He may speak a thousand tongues and yet his Jewish nature will remain always one and the same. His distinguishing characteristics were the same when he spoke the Latin language at Ostia two thousand years ago as a merchant in grain, as they are to-day when he tries to sell adulterated flour with the aid of his German gibberish. He is always the same Jew. That so obvious a fact is not recognized by the average head-clerk in a German government department, or by an officer in the police administration, is also a self-evident and natural fact; since it would be difficult to find another class of people who are so lacking in instinct and intelligence as the civil servants employed by our modern German State authorities.

105 The reason why, at the stage I am dealing with, the Jew so suddenly decided to transform himself into a German is not difficult to discover. He felt the power of the princes slowly crumbling and therefore looked about to find a new social plank on which he might stand. Furthermore, his financial domination over all the spheres of economic life had become so powerful that he felt he could no longer sustain that enormous structure or add to it unless he were admitted to the full enjoyment of the 'rights of citizenship.' He aimed at both, preservation and expansion; for the higher he could climb the more alluring became the prospect of reaching the old goal, which was promised to him in ancient times, namely world-rulership, and which he now looked forward to with feverish eyes, as he thought he saw it visibly approaching. Therefore all his efforts were now directed to becoming a fully-fledged citizen, endowed with all civil and political rights.

106 That was the reason for his emancipation from the Ghetto.

107 (i) And thus the Court Jew slowly developed into the national Jew. But naturally he still remained associated with persons in higher quarters and he even attempted to push his way further into the inner circles of the ruling set. But at the same time some other representatives of his race were currying favour with the people. If we remember the crimes the Jew had committed against the masses of the people in the course of so many centuries, how repeatedly and ruthlessly he exploited them and how he sucked out even the very marrow of their substance, and when we further remember how they gradually came to hate him and finally considered him as a public scourge--then we may well understand how difficult the Jew must have found this final transformation. Yes, indeed, it must tax all their powers to be able to present themselves as 'friends of humanity' to the poor victims whom they have skinned raw.

108 Therefore the Jew began by making public amends for the crimes which he had committed against the people in the past. He started his metamorphosis by first appearing as the 'benefactor' of humanity. Since his new philanthropic policy had a very concrete aim in view, he could not very well apply to himself the biblical counsel, not to allow the left hand to know what the right hand is giving. He felt obliged to let as many people as possible know how deeply the sufferings of the masses grieved him and to what excesses of personal sacrifice he was ready to go in order to help them. With this manifestation of innate modesty, so typical of the Jew, he trumpeted his virtues before the world until finally the world actually began to believe him. Those who refused to share this belief were considered to be doing him an injustice. Thus after a little while he began to twist things around, so as to make it appear that it was he who had always been wronged, and vice versa. There were really some particularly foolish people who could not help pitying this poor unfortunate creature of a Jew.

109 Attention may be called to the fact that, in spite of his proclaimed readiness to make personal sacrifices, the Jew never becomes poor thereby. He has a happy knack of always making both ends meet. Occasionally his benevolence might be compared to the manure which is not spread over the field merely for the purpose of getting rid of it, but rather with a view to future produce. Anyhow, after a comparatively short period of time, the world was given to know that the Jew had become a general benefactor and philanthropist. What a transformation!

110 What is looked upon as more or less natural when done by other people here became an object of astonishment, and even sometimes of admiration, because it was considered so unusual in a Jew. That is why he has received more credit for his acts of benevolence than ordinary mortals.

111 And something more: The Jew became liberal all of a sudden and began to talk enthusiastically of how human progress must be encouraged. Gradually he assumed the air of being the herald of a new age.

112 Yet at the same time he continued to undermine the ground-work of that part of the economic system in which the people have the most practical interest. He bought up stock in the various national undertakings and thus pushed his influence into the circuit of national production, making this latter an object of buying and selling on the stock exchange, or rather what might be called the pawn in a financial game of chess, and thus ruining the basis on which personal proprietorship alone is possible. Only with the entrance of the Jew did that feeling of estrangement, between employers and employees begin which led at a later date to the political class-struggle.

113 Finally the Jew gained an increasing influence in all economic undertakings by means of his predominance in the stock-exchange. If not the ownership, at least he secured control of the working power of the nation.

114 In order to strengthen his political position, he directed his efforts towards removing the barrier of racial and civic discrimination which had hitherto hindered his advance at every turn. With characteristic tenacity he championed the cause of religious tolerance for this purpose; and in the freemason organization, which had fallen completely into his hands, he found a magnificent weapon which helped him to achieve his ends. Government circles, as well as the higher sections of the political and commercial bourgeoisie, fell a prey to his plans through his manipulation of the masonic net, though they themselves did not even suspect what was happening.

115 Only the people as such, or rather the masses which were just becoming conscious of their own power and were beginning to use it in the fight for their rights and liberties, had hitherto escaped the grip of the Jew. At least his influence had not yet penetrated to the deeper and wider sections of the people. This was unsatisfactory to him. The most important phase of his policy was therefore to secure control over the people. The Jew realized that in his efforts to reach the position of public despot he would need a 'peace-maker.' And he thought he could find a peace-maker if he could whip-in sufficient extensive sections of the bourgeois. But the freemasons failed to catch the glove-manufacturers and the linen-weavers in the frail meshes of their net. And so it became necessary to find a grosser and withal a more effective means. Thus another weapon beside that of freemasonry would have to be secured. This was the Press. The Jew exercised all his skill and tenacity in getting hold of it. By means of the Press he began gradually to control public life in its entirety. He began to drive it along the road which he had chosen to reach his own ends; for he was now in a position to create and direct that force which, under the name of 'public opinion' is better known to-day than it was some decades ago.

116 Simultaneously the Jew gave himself the air of thirsting after knowledge. He lauded every phase of progress, particularly those phases which led to the ruin of others; for he judges all progress and development from the standpoint of the advantages which these bring to his own people. When it brings him no such advantages he is the deadly enemy of enlightenment and hates all culture which is real culture as such. All the knowledge which he acquires in the schools of others is exploited by him exclusively in the service of his own race.

117 Even more watchfully than ever before, he now stood guard over his Jewish nationality. Though bubbling over with 'enlightenment', 'progress', 'liberty', 'humanity', etc., his first care was to preserve the racial integrity of his own people. He occasionally bestowed one of his female members on an influential Christian; but the racial stock of his male descendants was always preserved unmixed fundamentally. He poisons the blood of others but preserves his own blood unadulterated. The Jew scarcely ever marries a Christian girl, but the Christian takes a Jewess to wife. The mongrels that are a result of this latter union always declare themselves on the Jewish side. Thus a part of the higher nobility in particular became completely degenerate. The Jew was well aware of this fact and systematically used this means of disarming the intellectual leaders of the opposite race. To mask his tactics and fool his victims, he talks of the equality of all men, no matter what their race or colour may be. And the simpletons begin to believe him.

118 Since his whole nature still retains too foreign an odour for the broad masses of the people to allow themselves to be caught in his snare, he uses the Press to put before the public a picture of himself which is entirely untrue to life but well designed to serve his purpose. In the comic papers special efforts are made to represent the Jews as an inoffensive little race which, like all others, has its peculiarities. In spite of their manners, which may seem a bit strange, the comic papers present the Jews as fundamentally good-hearted and honourable. Attempts are generally made to make them appear insignificant rather than dangerous.

119 During this phase of his progress the chief goal of the Jew was the victory of democracy, or rather the supreme hegemony of the parliamentary system, which embodies his concept of democracy. This institution harmonises best with his purposes; for thus the personal element is eliminated and in its place we have the dunder-headed majority, inefficiency and, last but by no means least, knavery.

120 The final result must necessarily have been the overthrow of the monarchy, which had to happen sooner or later.

121 (j) A tremendous economic development transformed the social structure of the nation. The small artisan class slowly disappeared and the factory worker, who took its place, had scarcely any chance of establishing an independent existence of his own but sank more and more to the level of a proletariat. An essential characteristic of the factory worker is that he is scarcely ever able to provide for an independent source of livelihood which will support him in later life. In the true sense of the word, he is 'disinherited'. His old age is a misery to him and can hardly be called life at all.

122 In earlier times a similar situation had been created, which had imperatively demanded a solution and for which a solution was found. Side by side with the peasant and the artisan, a new class was gradually developed, namely that of officials and employees, especially those employed in the various services of the State. They also were a 'disinherited' class, in the true sense of the word. But the State found a remedy for this unhealthy situation by taking upon itself the duty of providing for the State official who could establish nothing that would be an independent means of livelihood for himself in his old age. Thus the system of pensions and retiring allowances was introduced. Private enterprises slowly followed this example in increasing numbers; so that to-day every permanent non-manual worker receives a pension in his later years, if the firm which he has served is one that has reached or gone beyond a certain size. It was only by virtue of the assurance given of State officials, that they would be cared for in their old age. That such a high degree of unselfish devotion to duty was developed, which in pre-war times was one of the distinguishing characteristics of German officials.

123 Thus a whole class which had no personal property was saved from destitution by an intelligent system of provision, and found a place in the social structure of the national community.

Source

www.americannaziparty.com/Mein_Kampf_html/Mein_Kampf/Chapter_1_11.html

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    "In the quiet moments of our lives lie courage. In the everyday steps we take is courage. In love is courage. In being different dwells courage. In the cry against injustice lives courage. In the stepping up to responsibility lies courage. In reaching out to others is courage. If I've learned anything about courage and intuition it is that they demand that we live in the moment without preconceptions of how life should be." ~ Judith Orloff

    Osho

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    “My whole teaching consists of two words, meditation and love. Meditate so that you canfeel immense silence, and love so that your life can become a song, a dance, a celebration. You will have to move between the two, and if you can move easily, if you can move without any effort, you have learned the greatest thing in life.” – Osho (Come, Come, Yet Again Come).

    “A real Master is not a teacher: a real Master is an awakener. His function is totally different from a teacher; his function is far more difficult. And only very few people can stay with a Master because to wake up after millions of lives is not an ordinary feat; it is a miracle. And to allow somebody to wake you up needs great trust, great surrender.” - Osho

    "The moment you start seeing life as non-serious, a playfulness, all the burden on your heart disappears. All the fear of death, of life, of love - everything disappears." - Osho

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    “I do not ordinarily make prophecies, but about this I am absolutely prophetic: the coming hundred years are going to be more and more irrational, and more and more mystical. The second thing: After a hundred years people will be perfectly able to understand why I was misunderstood — because I am the beginning of the mystical, the irrational. I am a discontinuity with the past. The past cannot understand me; only the future will understand. The past can only condemn me. It cannot understand me, it cannot answer me, it cannot argue with me; it can only condemn me. Only the future…as man becomes more and more available to the mysterious, to the meaningless yet significant…After a hundred years they will understand. Because the more man becomes aware of the mysterious side of life, the less he is political; the less he is a Hindu, a Mohammedan, a Christian; the less is the possibility for his being a fanatic. A man in tune with the mysterious is humble, loving, caring, accepting the uniqueness of everybody. He is rejoicing in the freedom of each individual, because only with freedom can this garden of humanity be a rich place.” – Osho (The Osho Upanishad).


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    Love is what matters. Indigo must shift to Crystal, to full consciousness. By demonstrating unconditional love in all his dealings with people and under all pressure Michael passed on to the summit of the astral realms. John Lennon - referring to himself as an ascended master - introduced him as 'Moonwalker' in the channelling circle I was in for a brief time. So he is a powerful guide and through continued loving service to humanity will soon ascend to the 5th dimension himself.

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    "Fill yourselves with love, with joy. Breathe in the prana. Breathe deeply. The prana is once again available to you, in such magnitudes as you have not known since Atlantis. It is the Elixir of Light, it is the Love of all Creation, it is the Adamantine Particles, it is the foundation of all life, all Creation. You have The All available to you, by simply breathing deeply throughout your day. A gift from the Creator. Take advantage of this blessed gift and breathe deeply, Dear Ones. You will lift yourselves up once again to the heights which you are soon to experience, a civilisation far surpassing Atlantis, as this time, there will be no darkness. There will be no misuse of power. You have come through the darkness and are emerging into the light and the light will allow no darkness. That Dear Ones is the beauty of the Now Moment which you are entering. You have succeeded and you will live and breathe the Love and the light and the joy and the peace and harmony, and you will experience the abundance which is your Divine birthright." - Archangel Michael (channelled through Michelle Coutant, ‘Claim Your Personal Power & Be the Love of Your Sacred Heart,’ 29 June 2010)

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    Love is all there is


    Love is all

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