AsiaCel
shalom goyim
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The Jew offers the most striking contrast to the Aryan. There is
probably no other people in the world who have so developed the instinct
of self-preservation as the so-called 'chosen' people. The best proof of
this statement is found in the simple fact that this race still exists.
Where can another people be found that in the course of the last two
thousand years has undergone so few changes in mental outlook and
character as the Jewish people? And yet what other people has taken such
a constant part in the great revolutions? But even after having passed
through the most gigantic catastrophes that have overwhelmed mankind,
the Jews remain the same as ever. What an infinitely tenacious
will-to-live, to preserve one's kind, is demonstrated by that fact!
The intellectual faculties of the Jew have been trained through
thousands of years. To-day the Jew is looked upon as specially
'cunning'; and in a certain sense he has been so throughout the ages.
His intellectual powers, however, are not the result of an inner
evolution but rather have been shaped by the object-lessons which the
Jew has received from others. The human spirit cannot climb upwards
without taking successive steps. For every step upwards it needs the
foundation of what has been constructed before--the past--which in, the
comprehensive sense here employed, can have been laid only in a general
civilization. All thinking originates only to a very small degree in
personal experience. The largest part is based on the accumulated
experiences of the past. The general level of civilization provides the
individual, who in most cases is not consciously aware of the fact, with
such an abundance of preliminary knowledge that with this equipment he
can more easily take further steps on the road of progress. The boy of
to-day, for example, grows up among such an overwhelming mass of
technical achievement which has accumulated during the last century that
he takes as granted many things which a hundred years ago were still
mysteries even to the greatest minds of those times. Yet these things
that are not so much a matter of course are of enormous importance to
those who would understand the progress we have made in these matters
and would carry on that progress a step farther. If a man of genius
belonging to the 'twenties of the last century were to arise from his
grave to-day he would find it more difficult to understand our present
age than the contemporary boy of fifteen years of age who may even have
only an average intelligence. The man of genius, thus come back from the
past, would need to provide himself with an extraordinary amount of
preliminary information which our contemporary youth receive
automatically, so to speak, during the time they are growing up among
the products of our modern civilization.
Since the Jew--for reasons that I shall deal with immediately--never had
a civilization of his own, he has always been furnished by others with a
basis for his: intellectual work. His intellect has always developed by
the use of those cultural achievements which he has found ready-to-hand
around him.
The process has never been the reverse.
For, though among the Jews the instinct of self-preservation has not
been weaker but has been much stronger than among other peoples, and
though the impression may easily be created that the intellectual powers
of the Jew are at least equal to those of other races, the Jews
completely lack the most essential pre-requisite of a cultural people,
namely the idealistic spirit. With the Jewish people the readiness for
sacrifice does not extend beyond the simple instinct of individual
preservation. In their case the feeling of racial solidarity which they
apparently manifest is nothing but a very primitive gregarious instinct,
similar to that which may be found among other organisms in this world.
It is a remarkable fact that this herd instinct brings individuals
together for mutual protection only as long as there is a common danger
which makes mutual assistance expedient or inevitable. The same pack of
wolves which a moment ago joined together in a common attack on their
victim will dissolve into individual wolves as soon as their hunger has
been satisfied. This is also sure of horses, which unite to defend
themselves against any aggressor but separate the moment the danger is
over.
It is much the same with the Jew. His spirit of sacrifice is only
apparent. It manifests itself only so long as the existence of the
individual makes this a matter of absolute necessity. But as soon as the
common foe is conquered and the danger which threatened the individual
Jews is overcome and the prey secured, then the apparent harmony
disappears and the original conditions set in again. Jews act in concord
only when a common danger threatens them or a common prey attracts them.
Where these two motives no longer exist then the most brutal egotism
appears and these people who before had lived together in unity will
turn into a swarm of rats that bitterly fight against each other.
If the Jews were the only people in the world they would be wallowing in
filth and mire and would exploit one another and try to exterminate one
another in a bitter struggle, except in so far as their utter lack of
the ideal of sacrifice, which shows itself in their cowardly spirit,
would prevent this struggle from developing.
Therefore it would be a complete mistake to interpret the mutual help
which the Jews render one another when they have to fight--or, to put it
more accurately, to exploit--their fellow being, as the expression of a
certain idealistic spirit of sacrifice.
Here again the Jew merely follows the call of his individual egotism.
That is why the Jewish State, which ought to be a vital organization to
serve the purpose of preserving or increasing the race, has absolutely
no territorial boundaries. For the territorial delimitation of a State
always demands a certain idealism of spirit on the part of the race
which forms that State and especially a proper acceptance of the idea of
work. A State which is territorially delimited cannot be established or
maintained unless the general attitude towards work be a positive one.
If this attitude be lacking, then the necessary basis of a civilization
is also lacking.
That is why the Jewish people, despite the intellectual powers with
which they are apparently endowed, have not a culture--certainly not a
culture of their own. The culture which the Jew enjoys to-day is the
product of the work of others and this product is debased in the hands
of the Jew.
In order to form a correct judgment of the place which the Jew holds in
relation to the whole problem of human civilization, we must bear in
mind the essential fact that there never has been any Jewish art and
consequently that nothing of this kind exists to-day. We must realize
that especially in those two royal domains of art, namely architecture
and music, the Jew has done no original creative work. When the Jew
comes to producing something in the field of art he merely bowdler-izes
something already in existence or simply steals the intellectual word,
of others. The Jew essentially lacks those qualities which are
characteristic of those creative races that are the founders of
civilization.
To what extent the Jew appropriates the civilization built up by
others--or rather corrupts it, to speak more accurately--is indicated by
the fact that he cultivates chiefly the art which calls for the smallest
amount of original invention, namely the dramatic art. And even here he
is nothing better than a kind of juggler or, perhaps more correctly
speaking, a kind of monkey imitator; for in this domain also he lacks
the creative elan which is necessary for the production of all really
great work. Even here, therefore, he is not a creative genius but rather
a superficial imitator who, in spite of all his retouching and tricks,
cannot disguise the fact that there is no inner vitality in the shape he
gives his products. At this juncture the Jewish Press comes in and
renders friendly assistance by shouting hosannas over the head of even
the most ordinary bungler of a Jew, until the rest of the world is
stampeded into thinking that the object of so much praise must really be
an artist, whereas in reality he may be nothing more than a low-class
mimic.
No; the Jews have not the creative abilities which are necessary to the
founding of a civilization; for in them there is not, and never has
been, that spirit of idealism which is an absolutely necessary element
in the higher development of mankind. Therefore the Jewish intellect
will never be constructive but always destructive. At best it may serve
as a stimulus in rare cases but only within the meaning of the poet's
lines: 'THE POWER WHICH ALWAYS WILLS THE BAD, AND ALWAYS WORKS THE GOOD'
(KRAFT, DIE STETS DAS BÖSE WILL UND STETS DAS GUTE SCHAFFT). (Note 15) It
is not through his help but in spite of his help that mankind makes any
progress.
The Jew offers the most striking contrast to the Aryan. There is
probably no other people in the world who have so developed the instinct
of self-preservation as the so-called 'chosen' people. The best proof of
this statement is found in the simple fact that this race still exists.
Where can another people be found that in the course of the last two
thousand years has undergone so few changes in mental outlook and
character as the Jewish people? And yet what other people has taken such
a constant part in the great revolutions? But even after having passed
through the most gigantic catastrophes that have overwhelmed mankind,
the Jews remain the same as ever. What an infinitely tenacious
will-to-live, to preserve one's kind, is demonstrated by that fact!
The intellectual faculties of the Jew have been trained through
thousands of years. To-day the Jew is looked upon as specially
'cunning'; and in a certain sense he has been so throughout the ages.
His intellectual powers, however, are not the result of an inner
evolution but rather have been shaped by the object-lessons which the
Jew has received from others. The human spirit cannot climb upwards
without taking successive steps. For every step upwards it needs the
foundation of what has been constructed before--the past--which in, the
comprehensive sense here employed, can have been laid only in a general
civilization. All thinking originates only to a very small degree in
personal experience. The largest part is based on the accumulated
experiences of the past. The general level of civilization provides the
individual, who in most cases is not consciously aware of the fact, with
such an abundance of preliminary knowledge that with this equipment he
can more easily take further steps on the road of progress. The boy of
to-day, for example, grows up among such an overwhelming mass of
technical achievement which has accumulated during the last century that
he takes as granted many things which a hundred years ago were still
mysteries even to the greatest minds of those times. Yet these things
that are not so much a matter of course are of enormous importance to
those who would understand the progress we have made in these matters
and would carry on that progress a step farther. If a man of genius
belonging to the 'twenties of the last century were to arise from his
grave to-day he would find it more difficult to understand our present
age than the contemporary boy of fifteen years of age who may even have
only an average intelligence. The man of genius, thus come back from the
past, would need to provide himself with an extraordinary amount of
preliminary information which our contemporary youth receive
automatically, so to speak, during the time they are growing up among
the products of our modern civilization.
Since the Jew--for reasons that I shall deal with immediately--never had
a civilization of his own, he has always been furnished by others with a
basis for his: intellectual work. His intellect has always developed by
the use of those cultural achievements which he has found ready-to-hand
around him.
The process has never been the reverse.
For, though among the Jews the instinct of self-preservation has not
been weaker but has been much stronger than among other peoples, and
though the impression may easily be created that the intellectual powers
of the Jew are at least equal to those of other races, the Jews
completely lack the most essential pre-requisite of a cultural people,
namely the idealistic spirit. With the Jewish people the readiness for
sacrifice does not extend beyond the simple instinct of individual
preservation. In their case the feeling of racial solidarity which they
apparently manifest is nothing but a very primitive gregarious instinct,
similar to that which may be found among other organisms in this world.
It is a remarkable fact that this herd instinct brings individuals
together for mutual protection only as long as there is a common danger
which makes mutual assistance expedient or inevitable. The same pack of
wolves which a moment ago joined together in a common attack on their
victim will dissolve into individual wolves as soon as their hunger has
been satisfied. This is also sure of horses, which unite to defend
themselves against any aggressor but separate the moment the danger is
over.
It is much the same with the Jew. His spirit of sacrifice is only
apparent. It manifests itself only so long as the existence of the
individual makes this a matter of absolute necessity. But as soon as the
common foe is conquered and the danger which threatened the individual
Jews is overcome and the prey secured, then the apparent harmony
disappears and the original conditions set in again. Jews act in concord
only when a common danger threatens them or a common prey attracts them.
Where these two motives no longer exist then the most brutal egotism
appears and these people who before had lived together in unity will
turn into a swarm of rats that bitterly fight against each other.
If the Jews were the only people in the world they would be wallowing in
filth and mire and would exploit one another and try to exterminate one
another in a bitter struggle, except in so far as their utter lack of
the ideal of sacrifice, which shows itself in their cowardly spirit,
would prevent this struggle from developing.
Therefore it would be a complete mistake to interpret the mutual help
which the Jews render one another when they have to fight--or, to put it
more accurately, to exploit--their fellow being, as the expression of a
certain idealistic spirit of sacrifice.
Here again the Jew merely follows the call of his individual egotism.
That is why the Jewish State, which ought to be a vital organization to
serve the purpose of preserving or increasing the race, has absolutely
no territorial boundaries. For the territorial delimitation of a State
always demands a certain idealism of spirit on the part of the race
which forms that State and especially a proper acceptance of the idea of
work. A State which is territorially delimited cannot be established or
maintained unless the general attitude towards work be a positive one.
If this attitude be lacking, then the necessary basis of a civilization
is also lacking.
That is why the Jewish people, despite the intellectual powers with
which they are apparently endowed, have not a culture--certainly not a
culture of their own. The culture which the Jew enjoys to-day is the
product of the work of others and this product is debased in the hands
of the Jew.
In order to form a correct judgment of the place which the Jew holds in
relation to the whole problem of human civilization, we must bear in
mind the essential fact that there never has been any Jewish art and
consequently that nothing of this kind exists to-day. We must realize
that especially in those two royal domains of art, namely architecture
and music, the Jew has done no original creative work. When the Jew
comes to producing something in the field of art he merely bowdler-izes
something already in existence or simply steals the intellectual word,
of others. The Jew essentially lacks those qualities which are
characteristic of those creative races that are the founders of
civilization.
To what extent the Jew appropriates the civilization built up by
others--or rather corrupts it, to speak more accurately--is indicated by
the fact that he cultivates chiefly the art which calls for the smallest
amount of original invention, namely the dramatic art. And even here he
is nothing better than a kind of juggler or, perhaps more correctly
speaking, a kind of monkey imitator; for in this domain also he lacks
the creative elan which is necessary for the production of all really
great work. Even here, therefore, he is not a creative genius but rather
a superficial imitator who, in spite of all his retouching and tricks,
cannot disguise the fact that there is no inner vitality in the shape he
gives his products. At this juncture the Jewish Press comes in and
renders friendly assistance by shouting hosannas over the head of even
the most ordinary bungler of a Jew, until the rest of the world is
stampeded into thinking that the object of so much praise must really be
an artist, whereas in reality he may be nothing more than a low-class
mimic.
No; the Jews have not the creative abilities which are necessary to the
founding of a civilization; for in them there is not, and never has
been, that spirit of idealism which is an absolutely necessary element
in the higher development of mankind. Therefore the Jewish intellect
will never be constructive but always destructive. At best it may serve
as a stimulus in rare cases but only within the meaning of the poet's
lines: 'THE POWER WHICH ALWAYS WILLS THE BAD, AND ALWAYS WORKS THE GOOD'
(KRAFT, DIE STETS DAS BÖSE WILL UND STETS DAS GUTE SCHAFFT). (Note 15) It
is not through his help but in spite of his help that mankind makes any
progress.
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