|
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 |