Matt Koehl on ‘The Coming Dictatorship’

The Coming Dictatorship

by Matt Koehl

EVERY AGE AND EVERY GENERATION has experienced its share of problems and difficulties. So, what is different about those of the present time? What makes today’s problems special and unique?

Very simply, they represent much more than a passing discomfort. They are symptomatic of a systemic condition involving the collapse of an entire civilization. Let us consider this within a broader historical context.

The underlying existential reality we face is — I repeat — the collapse of an entire civilization, an entire Old Order. The entire structure of Western civilization is rotted out. It is beginning to crumble and fall apart. It is decadent and degenerate, and its fall has been decreed. It is dissolving before our very eyes, and we are in the process of descending from order into chaos.

We can find a historical analogy in the fate which overtook ancient Rome. Here it should be noted that when a civilization collapses, no aspect of that particular order remains unaffected.



What are some of the aspects of a civilization?

First of all, there is the spiritual aspect, which provides the foundation for a culture. It incorporates the moral structure of a society and manifests itself most profoundly in the popular attitude towards honor and heroism.

There is also the cultural aspect, embracing the arts, music, literature and architecture. When a civilization is healthy, these reflect order, beauty and harmony. When it is sick and degenerate, the opposite is true, and chaos, ugliness and dissonance prevail.

There is the social aspect, as shown in the way a society operates. When a civilization is decadent, families break up, crime is rampant, and the individual becomes a mere consumer, without roots or culture but committed to all the latest fads and fashions. The respective roles of the sexes are reversed, and education becomes a parody of real learning, with such bizarre excrescences as Black History, The Holocaust®, and Gay, Lesbian, Bisexual & Transgender Studies, in which Political Correctness and “sensitivity” trump the search for truth.

Another aspect of civilization can be seen in its economic structure. In a declining civilization, economic life is reduced to dog-eat-dog materialism, with usury and speculative parasitism strangling productive effort and penalizing honest work. Under such a system, jobs become a global export commodity, and the individual is reduced to a mere economic cipher, to be used, abused and discarded according to bottom-line expediency.

There is, of course, the technological aspect, which expresses the material sophistication and capability of a culture. In a period of decadence, technology merely serves a utilitarian function, divorced from all spiritual considerations—an empty shell without vital substance.

Finally, there is the political aspect of a civilization. When a civilization declines, statesmanship disappears, and government succumbs to the politics of the herd, in which rampant corruption prevails over personal honor and integrity.

And all of this within the context of general cosmopolitan rootlessness and the loss of a deeply felt sense of common blood identity.

We can all think of many examples of the decline I am describing. We need only read the headlines of our daily newspapers or turn on our television sets.

Here we see all the symptoms of a decline. They are not its cause, which lies in a false ideology and those false values which have led to violation of the laws of Nature, which are the laws of life — which are the laws of God!


So, how should we react to all of this? Should we feel a sense of frustration and despair when we see this Old Order collapsing? Or should we have a different sort of feeling?

Actually, we should be neither surprised nor alarmed by what is happening. All of these things must come to pass, so that there might one day be a better world. It is all part of a necessary process, one which can neither be changed or stopped.

I want to give you this perspective to encourage you, to inspire you, to give you hope and confidence for the future and for the final triumph of HIS Cause.

There is a providential paradox, which is preparing the way for HIS coming victory. It is simply this: As we go from bad to worse, we do in fact move closer to that New Order which is coming.

Before there can be a New Order, the old one must first collapse. Order does not follow order, but chaos. The way from one order to another leads through chaos, dissolution, disorder and disaster. It is painful and frightening; but it is inescapable. Yet, we are comforted by the certain knowledge that as we descend into this dark valley and proceed across it, we are thereby coming ever closer to that other side, which is our goal.


Here we must understand that the Old Order will collapse, not because of anything we do or don’t do. It would collapse, even if we were not around. It will fall because of the inner dynamics of its own decay — just as ancient Rome once collapsed and fell. Nothing can save it.

But it is important to note that the very last aspect of the Old Order to collapse will be its political structure. Every other aspect — the moral, the cultural, the social and the economic — all of these will go first.

Before there is a political collapse, however, the System will evolve into outright dictatorship and tyranny. We are already in the early phases of this process.

The reason for this is quite simple. The entrenched interests of the Old Order will not give up power readily. The stakes are much too high for that, and those interests are prepared to do anything and everything to maintain their position of power and control.

As long as there is relative prosperity and stability and a quiescent populace, the System can afford to act benignly toward its subjects.

But the social order of the West is, however, becoming increasingly dysfunctional. When the bubble bursts and the objective circumstances of a declining civilization eventually lead to general chaos and popular unrest — as they inevitably will — the System will be left with no other recourse than rule by fiat and brutal suppression.

The good news is that this dictatorship and this tyranny will not be able to prevent the final collapse of the Old Order — nor of the last remaining anti-Hitler power of World War II—anymore than all the Caesars and their legions could prevent the collapse of the Roman Empire. There, too, the last thing to collapse was the political shell itself.


It is necessary that we understand this and take it into account in all of our thinking and activity. Otherwise we will find ourselves spinning our wheels with false expectations, as we waste time trying to re-arrange the deck chairs on a sinking Titanic.

That is to say, there can be no successful corrective political action of a definitive type under the Old Order. And by “corrective” action I mean revolutionary action that brings about radical change leading to a New Order.

Appealing to indifferent, brain-dead masses and addressing transitory political non-issues under the existing regime will only lead to frustration and disappointment. It won’t bring about a better world.

The only politics that has any real meaning and relevance at this time is Katastrophenpolitik — that is, the tutorial politics of catastrophe, of disaster — which will hasten the end of the Old Order while educating the people. It is the one educator par excellence, the one which—when all other attempts at popular education have failed—will teach and instruct as no other method can.

That does not mean that we should resign ourselves to indifference and inactivity. Quite the contrary.

We must intensify our efforts in the mobilization and moral and spiritual preparation of that select, idealistic minority which one day will be called upon to make those hard decisions leading to a better world for future Aryan generations.

In so doing, however, we must bear in mind the proper context for our thinking and action. Unless we do so, all our efforts will be in vain.

ALWAYS REMEMBER: The collapse of the Old Order is not the end of the world. It is merely the prelude to a new one!


Source: NS BULLETIN #346 (Fourth Quarter 2005)

This is an abridged version of remarks made by Mat Koehl at a NEW ORDER doctrinal seminar held in Port Huron, Michigan, on July 22, 2000. In the wake of subsequent developments, they have assumed prophetic relevance.

For a Russian translation of this essay, see the comments below.


Posted in 2019, Matt Koehl, National Socialism, Uncategorized | 5 Comments

Philosophy: The Aryan Way: Perception Is Reality


“Wanderer above a Sea of Fog” by Caspar David Friedrich, 1818.

By Racial Consciousness


“Prepare for war with peace in your soul. Be not moved in pleasure or in pain, in gain or in loss, in victory or in the loss of battle.”

Anyone who quietly examines the world in which we live will discover that there are some very universal truths. One such truth is that one’s perception is one’s reality. Our reality is only what we make of it. If we decide that life is difficult or painful, then every endeavor which we undertake will be difficult or painful. If we decide that life is frightening and hopeless, then everything we do will only reinforce a sense of fear and hopelessness within us. Our lives are exactly what we make of them.

Our very own frame of mind will determine how we interpret life in this world. It will also determine how we respond to conditions and circumstances in which we will all be exposed to at one point or another. We are not beings locked in a vacuum: we are living beings within this living world; we are constantly exposed to elements and experiences. But how you see the world will determine just how you are affected by the circumstances and elements of this world.

The strong man who is calm, relaxed, and humble will not find the world frightening or painful. Even in hardship the strong man will always see the peacefulness of this life. For there is peace even in the most violent nooks and crannies of this world. Even in warfare there can be peace within every warrior. But this is all a matter of how those warriors see the world and their part in it.

An angry warrior who feels hatred and rage for his enemies is a pained warrior; his whole life is a life of suffering from within. He sees pain and suffering around every corner and he swells up with pain and suffering himself. He rages at the sight of those whom he hates. His anger disturbs his peace and robs him of his joy. He thinks only of violence and of vengeance. His happiness drifts away in the current of his unrested soul. He may think that those who see it differently than he does are weak people who are unwilling to fight; but he himself is merely blinded by his own will for vengeance. He is afraid, so he wants to fight. He suffers so he lashes out. I wish inner peace for these tortured souls.


The plight of the White-Aryan race is total: it encompasses the entire global White-Aryan population. We are all facing the end of our existence. How we see this situation will determine how we respond to it: our perception will dictate what our actions are from here on forward.

The progression of action begins in the mind: what we think will greatly influence what we say and how we act. If we think negative thoughts then it only stands to reason that we will commit negative actions – and this will do us no good. Our future depends upon us acting correctly, and our actions depend on us thinking correctly. If we let our emotions fill our mind with the wrong thoughts, then we will be doomed to commit the wrong actions. We have to find inner calm and clarity in order to determine just what we should be doing about the decline of our race.

Herein lays one of the primary problems facing the struggle of our race: the failure of people to understand the depth of National Socialism. For National Socialism to champion here in this era, those representing it need to embody it and express it correctly. For National Socialism is no mere social endeavor, it is not simply a political excursion, and it is not just an economic theory; it is a complete life-philosophy. It is an entire world-view: a new view of the world itself. National Socialism is a new understanding of life in this world: an entirely new system based upon an entirely new perception of reality. But it is first a revelation from within: a personal journey into the depth of one’s own heart and soul. It is an internal metamorphosis which changes ordinary Aryan people into extraordinary beings of heart and will.

In many ways National Socialism is a revolutionary movement – and I would have to agree, but I would say that the first step of the revolution is not out on the streets: it begins in the hearts and minds of individual Aryans. The first revolution which we must undertake is the revolution of ourselves from within. I was once taught that “We must build the Thousand-Year Reich within our hearts before we can build it outside.” Is this not the truth? How can we expect to assemble the greatest era in human history if we are not the greatest Aryans that we can be within our hearts first?


“The manner in which you conduct yourself will determine the types of people you attract, and the types you repel.”

Two-fold is the reason why our race chooses not to accept National Socialism. The first reason is because of what they have all been taught in school and by the mainstream media: the boundless lies about Adolf Hitler, National Socialism, the Third Reich, and about the modern Aryan-Racialist movement. The second reason is because throughout the years there have been countless people who have chosen to tell the world that they were National Socialist, and yet they behaved like nothing other than racial Bolsheviks – essentially behaving like violent, vulgar, beasts: these type of people misunderstand National Socialism so they misrepresent it, and that misrepresentation drives away the wholesome families and brings in only the violent and anti-social loners.

Our expressions – our words and actions – determine what kind of people we attract to us – and what kind of people we repel from us.

I do understand, however, the frustration that leads to the misrepresentation of National Socialism. There is so much in this world which is simply out of order, and our young people are very sensitive to it: they feel it deep within themselves, and they yearn to do something about it. But without the proper guidance these otherwise enthusiastic young Aryans will behave like bratty children or thugs, drive away the masses, and will eventually burn out and become disenchanted. They will be rendered inert by the correctional system or by the depletion of spiritual drive from within. However, just because it is understandable does not mean that it is excusable.

National Socialism isn’t a joke: it is a very real subject, a subject of very real importance. Our people are being punished for things they haven’t done, being forced to suffer because they have to suppress who they are, and they are dying off in massive numbers: all of this because emotions were not held in check – because people let their emotions interfere with their thoughts, and those negative thoughts that build up and cultivate negative words and actions. And our opposition just loves to assist in this generation of false perception pertaining to National Socialism.


For our race to survive healthily and happily, and for National Socialism to victor over the current state of affairs, people are going to have to start taking National Socialism seriously. And to do this they are going to have to change their perspective: they are going to have to drastically change the way in which they see the world.

Every major attempt at National Socialism has failed in the past, so the methods of past times need to be let go of. The mindset of those days needs to also be let go and be replaced by one that will bring about victory. Hatred toward non-Whites cannot be the platform from which we launch our campaign; all of that which is of negative heart and mind needs to be put to rest and be replaced by new thoughts, words, and actions of a positive nature. That which fills our Aryan brothers and sisters of the world with pride, honor, and joy is that which will inspire our people to bring about the victory of the Aryan race.

We must become men and women of positive minds, of calm, relaxed, and calculating demeanor. There are countless reasons to be a racialist, and they don’t have to be negative reasons such as the hatred of non-whites or of communists. Let the positive forces drive your sense of Aryan racialism: such as the love and pride you feel for yourself and your people. Let the joy of being the most culture-bearing race on Earth motivate your thoughts, your words, and your actions: spread that joy, spread that pride, and spread that sense of positivity, that perception of a world which is good and worth living in and fighting for.

The world is beautiful, if only we can see it for what it truly is. We don’t even have to lie to ourselves; if we just open ourselves up to the idea of a brighter and more beautiful world, then we will see the beauty in all things: including the struggle in which we are currently in together. Even in the midst of our greatest struggle and suffering we can understand that this is a beautiful world filled with beautiful possibilities – but only if we see it that way. However, if we close ourselves off and create a perception of negativity, unhappiness, hatred, rage, and hopelessness, then this world will become the most miserable place in the universe. We cannot let this sort of negative worldview take us over, we have to keep our hearts and minds in the right place – and we can do this if we believe that we can.


The hour quickly approaches: that hour when the Aryan people will be asked by Nature to either fight for the privilege to exist in this world, or to step down from the pantheon of existence. We are all going to respond to this fact differently: some people are going to cringe with fear, while others are going to behave like wild animals, and yet some are going to calmly clear their mind and remember that they are human beings and that they are Aryan human beings – that they are Noble Ones. Every person will act based upon their own perception of the situation: they will act based upon how they see the world. A negative person will respond negatively, and thus cause our race more harm than good. While those who are capable of remaining positive, calm, collective, and remain noble – remain Aryan – will respond like human beings should, and do what is right for our people.

We all have the choice in this world to see the world how we want to. This world can be a prison cell of hopelessness, hatred, rage, and anger, a world of unhappiness and violence – or this world can be a world of infinite possibilities: a world of hope and faith, a world of joy and happiness, a world of strength and courage, a world of Aryan nobility. We all have the choice to remain human no matter what the circumstances are, no matter what situation we may find ourselves in. And even in the midst of war we can still find the peace within ourselves necessary to see that we pull through that war un-scarred. We alone have this possibility: we have the choice of perception.


“If you want to change the world, you must first become the change you wish to see in others.”

Our perception is our reality. The world is only what we make of it. To me, this is a world of hope for our race. This is a world where the Aryan peoples still have a very real chance at discovering and obtaining their freedom. This is a world where nothing is hopeless unless you believe that it is.

We are not dead yet, and so long as there is a beat in our heart and breath in our lungs we have what it takes to keep on living. We do not have to surrender ourselves to extinction just yet – or ever. We can not only pull through this, but we can also become greater than our people has ever been before: more honest, proud, courageous, loving, compassionate, honorable, graceful, and dignified – we can yet become even more Noble. But it is that way because I refuse to see it any other way. It is this way because I swear to be what a real National Socialist is supposed to be – and not some angry, hate-filled, racist thug that the media and school systems tell the world we are.

If you want the victory of our race and the victory of National Socialism, then you are going to have to embody your identity as an Aryan, and you are going to have to take that very seriously. There is no more showing off in front of other people, no more show-boating for attention in crowds, and no more vulgar expressions which might drive our people away. We have to become solemn and humble, and project real National Socialism for the entire world to see.

We must become the change we wish to see in the rest of our White-Aryan brothers and sisters.


Aryan Ideal 2Source:

1 August 2011 (Last edited 27 April 2017)




Posted in 2019, Philosophy, Uncategorized | 5 Comments

Knut Hamsun’s Eulogy for Adolf Hitler


Although he may not have been a National Socialist in a doctrinaire sense, Norwegian Nobel laureate Knut Hamsun counted himself as one of Adolf Hitler’s personal followers. On May 7, 1945, one short week after the Führer’s freewill death, the following eulogy for Hitler was published on the front page of the Norwegian newspaper Aftenposten.

Adolf Hitler

I’m not worthy to speak for Adolf Hitler, and his life and deeds do not invite any sentimental reflection.

Hitler was a warrior, a warrior for humankind and a preacher of the gospel of justice for all nations. He was a reforming character of the highest order, and his historical fate was that he functioned in a time of unparalleled brutality, which in the end felled him.

Thus may the ordinary Western European look at Adolf Hitler.

And we, his close followers, bow our heads at his death.

Knut Hamsun


Here is the original Norwegian text:

Adolf Hitler

Jeg er ikke verdig til at tale høirøstet om Adolf Hitler, og til nogen sentimental Rørelse indbyder hans Liv og Gjerning ikke.

Han var en Kriger, en Kriger for Menneskeheden og en Forkynder av Evangeliet om Ret for alle Nasjoner. Han var en reformatorisk Skikkelse av høieste Rang, og hans historiske skjebne var den, at han virket i en Tid av eksempelløseste Raahet, som tilslut fældte ham.

Slik tør den almindelige Vesteuropæer se på Adolf Hitler. Og vi, hans nære tilhengere, bøier nu vaare hoder ved hans død.

Knut Hamsun


Posted in 2019, Adolf Hitler, history, National Socialism, Uncategorized | 3 Comments

The Tale of the White Demons

AT AGE 37, Ubungu Rodriquez Goldstein Johnson was the oldest man in his village. He did not know that he was 37, for record keeping and numbers were not part of his people’s culture. The villagers only knew that he was old past all reckoning and they called him “Grandpa Ubi.” In truth, he probably was a grandfather several times over, but no one really knew who their grandfathers were. Few of the villagers could say for certain who their own father was, much less their grandfathers. But they called him “Grandpa,” anyway, as an honorific.

Leadership in the village was determined by physical strength and brutality, and Grandpa Ubi was ancient and frail, so he was no longer a headman. But his immense age brought prestige with it and he was allowed to live in one of the most magnificent huts. The south and west walls were made of crumbling brick masonry and the roof consisted of corrugated tin sheets. The holes in the sheets were covered over with tree branches, so the hut almost kept him dry in the rainy season.

Grandpa Ubi’s body was wracked with illnesses and parasites. His prestige allowed him access to the most powerful witch doctors and medicine men — but even their mightiest spells and rituals failed to cure him.

He shuffled out of his hut and sat on a log in front of it to warm himself in the sun. A short distance away a group of children were at play. The young’uns had a number of games of which they were fond, such as “Rape Gang” and “Pimps and Ho’s,” but today they were just throwing rocks at each other.

This reminded Grandpa Ubi of a game that they played when he was a child, called “Kill the Cracker.” Once or twice a year, the village elders would line up all of the children and select the one with the lightest skin tone and hair color to be the “Cracker.” He (or she) would be given a five-second head start, and then the other children would run after him throwing stones and beating him with sticks. Usually the Cracker died. But now there were no more children with light coloration and the game had been discontinued.

Grandpa Ubi felt a tightness in his chest and began to cough violently. Finally, with a mighty effort, he gave one great cough, and spit out a quantity of phlegm from his lungs onto the ground. It was mixed with blood, and contained two small white worms. “This is not good,” he thought to himself vaguely.

The sound of his coughing had attracted the attention of the children. They left off their game and ran over to him.

“Grandpa Ubi, are you all right?” one of them asked.

“Oh, yes, childrens,” he replied, “it’s just a cough.”

They stood there looking at him for a few seconds, until one of them asked, “Grandpa Ubi, tell us a story.”

“Well, my little niggers, what story would you like to hear?” he said.

“Tell us the tale of the White Demons,” the boy answered.

Grandpa Ubi gave a broad smile. This story was always one of their favorites.

“Well, childrens,” he began, “many years ago the Earth was ruled by a race of White Demons. They were a people of cruel warriors and geniuses. They had wagons made of metal with great weapons on them. They had boats of metal that could sail beneath the water, and other boats that flew through the air and dropped fire on their enemies. They had shamans that could cure any disease. Their men were fierce in combat and their women were the most beautiful in the world, with eyes the color of the summer sky and hair the color of a ripened pear.”

When he had first heard the story in his youth, the phrase used was “hair the color of ripened wheat.” Since then, however, his people has lost the ability to grow crops, and he knew that his young listeners would not know what “wheat” was. They would know what a pear looked like, however, because there were still a few pear trees left. The fruit was a delicacy only allowed to the richest of the villagers, and none of the pickaninnies would have ever tasted it, but they would have known what it looked like.

“People thought that the White Demons would rule the Earth forever,” he continued, “but something unexpected happened: they all went crazy.

“Their leader was demon called ‘Hitler,'” he said, and spat on the ground. That was the custom among the villagers: whenever the name “Hitler” was mentioned everyone present would spit on the ground in disgust. The children followed Grandpa Ubi’s example.

“He was the bravest and wisest of the White Demons, but the demons went crazy and the other tribes of demons waged a mighty war against Hitler and his tribe” — he spit again — “and destroyed them. Then, in their madness, the White Demons lost their will to rule the world. Their numbers dwindled, and soon they stopped having children. And today they are gone.”

The children stood in silence for a few moments, trying to grasp Grandpa Ubi’s incredible tale. Finally, one of them spoke up.

“What if the White Demons come back? Will they rule the world again?” he asked.

Grandpa Ubi quickly searched his memory for a phrase that he had heard associated with this story, “extinction is forever.” He could not quite recall it, however, and settled for answering, “No, childrens, once a people dies out, it never comes back.”

A young girl who had been napping emerged from her hut and wandered towards the crowd that had gathered around Grandpa Ubi. One of the older boys noticed her exclaimed, “I know, let’s play Rape Gang!”

With a whoop of delight the pickaninnies ran towards the girl. She opened her eyes wide in horror and sprinted towards the woods. She had almost made it to the tree line when they caught her.

Grandpa Ubi leaned back against the wall of his hut and closed his eyes. He felt the warmth of the sun bathe over him as he drifted off to sleep.

by James Harting


Posted in 2019, Fiction, Uncategorized | 4 Comments

Faith of the Future (complete text)


Faith of the Future

by Matt Koehl

“Wir sind nicht die Letzten von gestern, sondern die Ersten von morgen.”

-H. Sündermann


Every great culture, every great civilization—every human order of any significance, in fact—has a polar ideology or mythos, which furnishes the emotional, supra-rational foundation for that particular order. The life and destiny of a culture are inseparable from such a nuclear idea. It serves as a formative pole, which during a cultures vital period provides for a unity of political, religious and cultural expression.

There are numerous examples. In ancient Egypt, the singular con­cept of the ka found its cultural elaboration in the construction of the pyramids. In a similar manner, Taoism combined with Confucianism and Buddhism to form the spiritual core of traditional Chinese culture, just as the cult life of the Japanese revolved around Shinto, and just as Islam furnished the spiritual matrix for a cultural flowering in the Near East during the Middle Ages. Among Indo-Europeans, it was the Vedic tradition which formed the basis for an exquisite Hindu civili­zation, while a pantheon of Classical gods and heroes presided over the destinies of ancient Hellas and Rome.

If one now turns to the West, one cannot avoid the conclusion that it is the Christian worldview which stands at the heart of this particu­lar culture. (1) Indeed, its very symbol is the towering Gothic cathedral. In its art, its architecture, its music, literature and philosophy, the West is pervaded by the omnipresence of Christianity.

In the magnificent frescoes of Michelangelo, in the polyphonic rhythms of Vivaldi and Bach, the literary masterpieces of Dante, Chaucer and Milton, the philosophy of Thomas Aquinas, Kant and Hegel—in all of this, the heavy backdrop of Christianity looms unmistakably against the cul­tural horizon.

Even figures such as Shakespeare, Rembrandt, Mozart, Beet­hoven, Wagner and Schopenhauer—even Voltaire and Nietzsche!—whose creative daemon transcended Church dogma in noticeable fashion—even they are witness to the ineluctable presence of the Christian idea as a cultural fact. And even if one contends that the works of these personalities had nothing to do with Christian doctrine as such, but derived their ultimate inspiration from other sources, the very fact that such an argument is put forth at all constitutes the most conclusive proof that Christianity is, indeed, the mythos of Western culture, the core idea around which all cultural expression revolves. For even when its fundamental tenets have been challenged and disbelieved, it has continued to qualify the cultural milieu and furnish the central reference point for thought and action.

It is not without significance that those two major languages of Western thought—German and English—should have received their modem form from a translation of the Christian Bible; that the main function of the first Western universities was to teach Christian theology; and that natural science—that domain so uniquely fasci­nating to the Aryan intellect, which has come to challenge the very foundations of traditional faith itself—began very humbly as the quiet, conscientious study of the world of the Christian creator. All of this is but eloquent testimony that the Christian worldview does, indeed, the spiritual matrix—the nuclear center—of Western culture.


When Christianity in its Nicene form first made its appearance amongst the Germanic peoples of Northern Europe, the future pro­genitors of the West greeted the new doctrine with considerable sus­picion and less than full enthusiasm. For their part, they felt more comfortable with their own indigenous gods and beliefs than with the strange new import from out of the East. Even with the accretion of Hellenistic and Roman elements during its migration from Judea, Christianity—with its underlying Oriental/Semitic character— remained essentially alien to the personality and disposition of the proud Teuton. Within the soul of our ancient forebears, the very concept of original sin was perceived as unreasonable and perverse, just as calls for pacifism and self-abnegation were regarded as de­meaning to their inherent dignity.

The inborn religiosity—Frömmigkeit—of these men of the North involved values of personal honor and loyalty, upright manliness, courage and heroism, honesty, truthfulness, reason, proportion, bal­ance and self-restraint, coupled with pride of race, a questing spirit and a profound respect for the natural world and its laws—ideas rep­resentative of a worldview which the early Christian missionaries found incompatible with their own doctrine and which they proceed­ed to condemn as heathen.

If they displayed but little inclination to embrace the new faith, these early Teutons were by the same token not unaccommodating in their attitude. With characteristic Nordic tolerance in such matters, they were perfectly willing to permit the peaceful coexistence of a foreign god alongside the natural deities of their own folk.

For its part, however, the intruding new doctrine—impelled by a hitherto-unknown Semitic spirit of hatred and intolerance—com­menced to demand the elimination of all competitors, insisting that homage be rendered to but one jealous god, the former Jewish tribal god—Yahweh, or Jehovah—and to his son. Alien in its doctrine, the Creed of Love now felt obliged to employ equally alien methods to achieve its purposes. Under the auspices of the sword and accompa­nied by mass extermination, Christian conversion now made great strides where formerly peaceful persuasion had failed. In this man­ner, for example, were the tender mercies of the Christian savior disclosed to Widukind’s Saxons and Olaf Tryggvason’s Norsemen. If it was hypocritical and inherently contradictory, it was nevertheless effective, and all of Europe was thereby saved for Christianity.

* * *

It would be a mistake, however, to assume that only though force and violence did Christianity prevail. In the propagation of its doctrine and the fulfillment of what it considered to be its holy mission, the Church displayed amazing flexibility and suppleness. It was not loath, for instance, to adopt and adapt for its own purposes as it deemed appropriate certain aspects of ancient heathendom, par­ticularly those which were most firmly rooted in the folk experi­ence of our early forebears. Not only did this serve as an aid in the conversion process, making the Christian notion more palatable to the Nordic prospect, but it was also useful in inducing greater con­formity and submission on the part of those already converted.

Especially during the reign of Pope Gregory did this policy re­ceive definitive sanction. Former heathen holy places were appropri­ated as sites for the new chapels, churches and shrines. The Northern winter solstice celebration, Yule, was arbitrarily selected as the offi­cial birthday of the Christian savior. The spring celebration of rea­wakening Nature, Easter, was designated as the time of the Christian resurrection following the Jewish Passover. The summer solstice celebration, Midsummer, was transmogrified into the Feast of St. John, accompanied by the traditional rites of fire and water. In simi­lar manner were other ancient festivals taken over and transformed: Whitsuntide, or High May, became the Day of Pentecost; the Celtic festival of Samhain became All Hallow’s Eve; and Lent, acquiring Christian coloration, recalled a former season of the same name.

Not only was Christian adaptation confined to sacred days alone, however, it extended to heathen deities, customs and symbols as well. A multiplicity of saints and angels, for example—not to mention demons—came to replace the various gods and heroes of pre-Chris­tian times. Ritual infant-sprinkling became Christian baptism, or christening, just as the salubrious effect of holy water generally was quickly discovered by the new faith. Similarly, the lighted tree and evergreen decoration at Christmas time were taken over virtually in­tact from previous heathen custom. Even the Cross itself was adapted from pre-Christian sources, replacing the earlier Fish, Dove and Star as the emblem of the faith—a fact which led to considerable distress and controversy when it was first introduced in the early Church!

And so, in addition to those Hellenistic, Roman and Babylonian elements which already overlaid an original Jewish nucleus, a North­ern component was now introduced to the spiritual mélange which was to become medieval Christianity. With all of these accretions, however, it was essentially the outer form of the faith which was affected and modified; the inner substance of the doctrine retained its basically Oriental/Semitic character. If the new creed was not par­ticularist like its Judaic parent, this had to do with its conceived leveling function among non-Jews. For what had originally been an exclusively Jewish sect had become—at the instance of the erstwhile Pharisee Saul/Paul—a universal creed directed at the Aryan world, denying the validity of all racial, ethnic and personal distinctions.

Thus it was, that out of this alien germ there emerged the faith which was to form the spiritual mold of Western culture.


The imposition of Christianity on the Aryan peoples of Northern Europe had one lasting effect. It resulted in an inner tension, a dis­quiet—an angst—which has been a protruding feature of Western culture from its inception. Throughout the history of the West, there has always existed a soul struggle keenly felt by the more perceptive spirits of the race, occasioned by the contradiction between the in­verted values and tenets of an Oriental/Semitic belief system on the one hand and the natural religious feeling of Nordic/Aryan man on the other. If the former furnished the ideological matrix of the culture, it was the latter which provided the creative inspiration, the divine spark. Indeed, the greatest moments of Western culture as a manifes­tation of Aryan genius—whether expressed in a specifically Chris­tian or extra-Christian form—occurred despite the stricture of Church dogma, rather than because of it. Dante, Chaucer, Spenser, Shake­speare, Milton, Goethe, Schiller, Shelley, Wordsworth, Keats, Byron, Leonardo, Michelangelo, Raphael, Botticelli, Dürer and Rembrandt all testify to this, no less than do Vivaldi, Bach, Handel, Haydn, Mozart, Beethoven, Wagner and Bruckner.

As we have seen, the external character of Christianity was great­ly modified in its metamorphosis from a small Jewish cult into the mighty religion of the West. The medieval institution known as chivalry, in fact, with its refined honor code—which save for its Christian trappings more properly reflected the outlook and mores of a pre-Christian time—resulted from this very process, and provid­ed a modus vivendi for opposing spiritual interests during the Mid­dle Ages. Thus, through a mutual accommodation of sorts was the underlying contradiction largely contained. And yet despite any insti­tutional adjustment, the unease deriving from an alien idea remained latent within the fabric of the culture.

The social and intellectual response to this inner tension varied. For their part, the kings, emperors and other secular rulers tended to treat the matter with cynical detachment, accommodating and offering resistance as political requirements dictated.

Among scholars and thinkers, on the other hand, there were those who, like Giordano Bruno, rose in open revolt against Church dogma. More often, however, the stirrings of disquiet were manifested in subtle attempts to orient Christian doctrine toward innate Aryan religiosity. This was particularly true of the mystics of the Middle Ages, like Scotus Erigena, Amalric of Bena and Meister Eckhart, who—going beyond the theology of the Church—looked inward into their own souls and to Nature itself to discover the kingdom of God.

It was with the Renaissance, however, that there appeared the most significant movement to challenge Church doctrine—a move­ment which would, in fact, set in motion an irreversible chain of events leading ultimately to the discrediting of that very doctrine as the core idea of a culture. Now, for the first time, was the Promethean impulse able to break out of the clerical mold. Art came to express, not merely a sterile Semitic outlook, but the feelings of a Northern racial soul—a most notable development, which announced that creative vitality had stepped beyond the mythic prescriptions of the culture. The entire Judeo-Christian cosmology was called into ques­tion by new discoveries in the natural and physical sciences. Explo­ration across unknown seas commenced.

Perhaps the most revolutionary single development of this time, however, was the discovery of movable type by Johann Gutenberg, which enabled a much wider circulation of knowledge—knowledge other than that bearing an ecclesiastical imprimatur, knowledge tran­scending the basic ideology of the culture.

* * *

The most important consequence of the Gutenberg invention is to be seen in the Protestant Reformation, to which it was a contribut­ing factor and whose development it greatly influenced. Up until the time of Martin Luther, the focus of Christian authority was the Pa­pacy, whose word was unquestioned in matters of faith and dogma. Now, with the great schism in Christendom, a direct challenge was presented to ecclesiastical authority. It certainly was not, of course, the intent of Luther and the other dissenters to undermine or elimi­nate the Christian faith; rather the opposite. They merely wished to reform it. And yet, by challenging the one unifying institution of Christendom and causing a split in Christian ranks, they inadvertent­ly opened the door to disbelief in the Christian mythos itself.

To replace papal authority in matters religious, Luther proposed to substitute the authority of the Book; and so, with the prospect of employing the Gutenberg invention, he undertook the prodigious task of translating obscure Hebrew scriptures into the German lan­guage—to the everlasting misfortune of Christianity. It is ironic that in his quest for spiritual freedom, the Great Reformer should have rejected the despotism of the Papacy only to embrace the tyranny of the Torah and the ancient Jewish prophets. The arcane texts which had remained on musty shelves behind cloistered walls arid acces­sible only to priests and theologians now became universal property. And now, instead of one single authority in matters of Christian exe­gesis, everyone—and no one—became an authority. Out of this there could be but one result: contradiction and confusion.

The effect on intelligent minds, of course, was devastating. For here it was now possible—in the best Talmudic fashion—to prove mutually exclusive points of view by reference to the same Semitic texts. Not only that, but critical examination of biblical literature gave rise to serious doubt concerning the veracity and validity of the subject matter itself, not to mention the peculiar mentality of its various authors. For the first time, perceptive minds could observe the obvious contradiction between empirical reality and what was claimed as holy writ.

Gradually there grew the inner realization that the faith itself was flawed, and creative genius began to look beyond the ideology of the Church for inspiration and direction. Even in those instances where Christian motifs continued to provide the external form for artistic expression—such as in the works of Bach, Corelli and Rubens, for example—the vital daemon which spoke was clearly extra-Christian and of a religious order transcending Church dogma. And so even the Counter Reformation, and the stylistic mode it inspired, succumbed to widening skepsis. A lessening of traditional belief had set in, and Aryan creativity now began to look increasingly in other directions for the divine. At the intellectual level, philosophy—which had long separated itself from theology—pursued its own independent quest for truth, while at the artistic level a succession of stylistic periods— impelled by irrepressible inner tension—sought ever newer forms of expression. Thus, the Baroque, having exploited all of its possibili­ties, gave way to the Rococo and the Classical, which in turn yielded to the Romantic of the last century and to the Impressionist, which has now been succeeded by the Modern era—which concludes the his­torical experience of the West.

* * *

Today, Christianity has reached its final stage. From both a spir­itual and a scientific standpoint, its fundamental beliefs have be­come untenable. The advances of Aryan science have forever shat­tered the old Jewish myths. The cumulative impact of such figures as Copernicus, Galileo, Keppler, Newton and Darwin could not be eter­nally suppressed by ecclesiastical edict. When Church dogma, for example, insisted that the earth was the center of the universe and scientific investigation demonstrated otherwise, Aryan man was compelled by his innate regard for the truth to accept the latter at the expense of the former. In so doing, he came to question all other aspects of a once-sacrosanct belief system.

For the modern Church, this poses an impossible dilemma. The more it adheres to its fundamental doctrines, the more preposterous they must appear and the quicker will be its demise. On the other hand, once it attempts to reconcile itself with the findings of science by reinterpreting and redefining its basic tenets, it automatically con­cedes its moral position and its very reason for existence as an arbiter of truth.

The fact is that Christianity, as the dominant ideology of the West, has failed. It has exhausted all of its historical possibilities. No longer does it carry the emotional, mythic, polarizing force necessary to direct the spiritual life of a culture. Indeed, it is a spent cultural force no longer capable of adapting successfully to new organic realities.

All of this can be readily seen in the emptiness and sterility of modern cultural expression—reflecting the absence of any real spir­itual values—as well as in the secularization of the Christian idea it­self into liberal democracy and Marxism. Especially is this to be noted in the self-devaluation process of ecumenism and interfaith/inter-ideological dialogue, which constitutes the clearest concession by Christianity that it has failed and no longer has anything vital to offer. For once the Church admits that its doctrines are coequal with those of the nonbeliever, then what reason is there to be a believer?

It is not without significance that while the influence of Christi­anity is waning in the West, it is—through the sheer force of demo­graphic pressure—gaining souls and expanding among nonwhites. Not only is this particularly true in Latin America, but also in Africa and—to a lesser extent—in Asia as well. This development has, of course, not escaped the notice of the Church, which—with obsequi­ous interracial posturing and attempts to divorce itself from its his­torical Western setting—has chosen to redirect the Christian appeal toward the colored world as the primary area of its interest and concern. In abandoning its Western role, however, Christianity has announced its conclusion as a cultural force. And so, whatever it may have traditionally represented for past generations of Europeans and North Americans no longer obtains.

Accordingly, it would be a mistake to assume that the Judeo-­Christian idea has anything to offer the white peoples in their contem­porary struggle for survival—that it might in any way be capable of addressing the vital needs and concerns of endangered Aryan life on this planet. What now exists in the name of Christianity—apart from certain nostalgic, retrograde attempts to revive a historical corpse in a world of uncertainty and personal insecurity—is nothing more than fossil formalism and sterile nominalism without genuine vitality or substance, reflecting the marginal relevance of this particular ideol­ogy in today’s society. For in the face of modern realities, the Christian worldview simply has nothing more to say. It has fulfilled its historic role; it is now moribund. At best, it is irrelevant. At worst, it is an avowed enemy, a deadly menace to the Aryan race and its survival.

It may well be argued that the worst consequences of such ideo­logical and spiritual error were far less conspicuous before the Sec­ond World War. Does the same hold true today, however, when the final effects of that error can be plainly seen? For well over a millennium now, Christianity has held a monopoly as the self-proclaimed custodian of the spiritual and moral well-being of an entire cultural order—for which one must reasonably assume that it has accepted concomitant responsibility. What, then, are the fruits of its spiritual regime? We see them all around us. They are the symptoms of a diseased civilization: decadence, degeneracy, depravity, corruption, pollution, egoism, hedonism, materialism, Marxism and ultimately—atheism. Yes, atheism. By destroying whatever natural religious feeling once existed in the hearts of our people and substituting alien myths and superstitions, it must now bear full responsibility for the diminished capacity for spiritual belief among our folk.

It will perhaps be objected that the Church itself is opposed to all of the above indesiderata. I am sorry; the responsibility for what has been claimed as a divine charge cannot be so easily evaded. Words aside, these happen to be the actual results of its earthly reign.

The Promethean spirit of Aryan man, for its part, must now look in other directions.


As we have seen, the ultimate source of the decline of the West lies in the failure of the polar ideology, or mythos, which has formed its foundation. Once the dogmas of the dominant faith were effec­tively called into question and challenged—an unavoidable develop­ment, given the preposterous assertions of Christian doctrine on the one hand and the truth-seeking nature of Aryan man on the other— it was only a matter of time before the entire cultural order which rested upon it was itself called into doubt.

With the loss of belief in its guiding ideology—that is, with the dying out of Christianity—the West has lost faith in itself, and its death becomes inevitable. For the Christian worldview has stood at the very heart and soul of the West, permeating its art and culture. It was no accident, for instance, that in times past the term “Chris­tendom” was synonymous with the West.

Cultures live and die with their gods. That the god of the West should have died was foreordained from the very beginning, and it is in this sense that Nietzsche’s celebrated pronouncement must be understood. For how could a Middle Eastern import permanently satisfy the real spiritual needs of Aryan man? Yahweh/Jehovah could murder Zeus and Jupiter, Odin and Thor. But how could he maintain forever the fiction that he was the real father of their children?

If we disregard all ephemeral revivalism, it can be clearly seen that the culture of the West has now reached the point of practical disbelief and atheism, a fact which is reflected in every field of mod­em cultural endeavor. Atonality and the eruption of alien rhythms in music, formlessness and insanity in painting and the plastic arts, cheapness and vulgarity in literature and on the stage, vapidity and grotesque ugliness of line in architecture—all of this bears disturb­ing witness to a spiritual emptiness and sterility, to disorientation and a lack of direction, to an absence of values and standards and an ethos to inform artistic expression.

It is modem technology, however, which—by assuming a utili­tarian function in a soulless, materialistic produce/consume society, rather than serving a higher cultural purpose—offers the conclusive statement that Western culture has nothing more to say. The West, as a culture, has exhausted all of its historical possibilities; it has no new direction in which it can go. This, of course, does not mean that Aryan man himself no longer possesses a creative capability. But his genius and talents must now find expression in a post-Western context. Western civilization itself cannot experience a rebirth. It has exploited and expended its potential and destroyed its one hope for a resurgence, and now it can only wallow in decadence and die. The Old Order is doomed.

Not only is the final collapse of the West inevitable, but for a New Order to emerge such a collapse is historically imperative. For only out of a new formation can there be the possibility of racial salva­tion for Aryan man. Indeed, this civilization must die, so that upon its ruins a new and greater culture may now rise. That is the meaning and message of contemporary events. That is the iron will of history.


The fall of Berlin to the Eastern hordes in 1945 represents a de­cisive turning point in the history of the world. Very few have yet grasped its real import, although many have argued the hypothetical possibilities of a different denouement to that fateful conflict. Un­fortunately, the scenario was predetermined and involved elements which even superhuman agency could not contain or overcome.

The events of 1945 were, in fact, but the concluding scene of a great tragic drama which began on April 20, 1889, when a very re­markable figure made his appearance in this world to herald the start of the second half of human history. But although the birth of this ex­traordinary personality signals the beginning of a new age, his earth­ly work was constrained by exigencies under an Old Order. And it is here that the element of tragedy is introduced. For he came into the world during a historical cusp—during the period when one order is dying and another has yet to be born—which foredoomed all of his finest efforts and precluded the possibility of a fulfillment of his Idea during his mortal lifetime.

It is perhaps the greatest of historical ironies that it was Adolf Hitter, the father of a new age, who offered the West its last opportu­nity for resuscitation and renewal. By infusing new spirit into the old civilization and by defending its major institutional forms—as the Führer proposed—it is conceivable that the Old Order might have been able to protract its historical life, perhaps even for another millennium. It was not to be, however. The decay was too advanced. In its diseased and delirious condition, the West rejected the one hand which could have rescued it from impending death.

Beyond that, however, the contradiction between the values of the Old and the New was simply too great. In the final analysis, these values were mutually exclusive. And so the Second World War was, in fact, a “war against the West,” as critics of National Socialism have charged. It represented a titanic struggle between the Old and the New. Unfortunately, the entrenched forces of the Old—even in their decadent and moribund state—proved momentarily too formidable for the incipient New.

It must be noted here—and this is not without significance—that the Third Reich, the provisional state of the New, was itself heavily and fatally infected by ideas and elements carried over from the Old. The New had not completely prevailed against the Old. For that it had hardly had time; in fact, it had barely begun. The very nature of its introduction, which was dictated by the political and social realities of contemporary Germany, involved a gradual, evolutionary transition from the Old to the New, rather than violent upheaval—something which would have been neither feasible nor justifiable under existing historical circumstances. In consequence, however, we find that by the outbreak of war in 1939, old thinking, old attitudes, old habits and old interests continued to persist in many quarters of German society. The new ways were still far too tenuous. Not even the space of a single generation had been granted for the introduction of necessary radical change, with the result that the new thinking and new attitudes which could have produced the extra margin of revolutionary morale to effect a different sequel never had an opportunity to develop properly.

Thus, the outcome of this tragic drama could not have been other than what it was. Fate had chosen the time and the place and had set the stage, and events proceeded in their appointed manner. Yet even this cataclysmic tragedy—with the immolation of its godlike pro­tagonist and his martyr people—was historically necessary for two reasons:

• First, it resulted in a decisive blow to the Old Order, a mortal blow from which it can never recover and which assures its disappear­ance from the stage of world history; and

• Secondly, by clearing the field, it has served to release the new Movement from any lingering constraints, inhibitions or commit­ments with respect to the Old—thus enabling it to acquire the neces­sary freedom for the fulfillment of its revolutionary mission. This is particularly important to consider, for not only was 1945 a watershed in the larger history of the world; it was a great divide in the development of the Movement as well. A phase which had been essentially political and military now became spiritual—yes, even religious.

Militarily and politically, National Socialism stood defeated in l945—completely. Had it represented merely a political or military structure, it could not have survived the collapse. The Idea of Adolf Hitler, however, was more than just political or military. It was above all spiritual—and spiritual ideas cannot be broken by brute force or military means alone. And yet, military might and physical compul­sion were the only resources at the disposal of the Old Order, mor­ally and spiritually it was bankrupt. And so its apparent defeat of National Socialism in reality proved to be something quite different. For in the contest, the new Idea had lost none of its integrity—its inner substance—but remained spiritually undefeated, awaiting only the proper moment to make its reappearance. Indeed, it was precisely in this vital area that it proved itself stronger than ever. Unimpeded by expedient—i.e., political—considerations of any kind, it was now completely free and unfettered to pursue its high destiny. Out of the crucible of the most horrible suffering and hardship, a Movement had emerged—inwardly purged, perfected in its faith, fortified, steeled and infinitely more conscious of its holy mission on this earth.

As we now move further into the future, we begin to perceive the faint outline of an awesome design: Adolf Hitler and his people had to sacrifice themselves so that the wonderful, new Idea could one day be reborn in exalted form as a glorious beacon and symbol for em­battled Aryan mankind everywhere. That was the purpose and essence of their heroic, Olympian struggle. And it is now upon this sacred foundation—one forged and hallowed in the flames of monumental tragedy—that a regenerate Movement must build, and in so doing give eternal meaning to the precious blood sacrifice of those martyred millions, representing a higher humanity, who fell with the faith of a new age in their hearts.


Today we are witness to the death throes of a civilization. An en­tire order is collapsing. The Old cannot be restored. It is doomed.

The confusion and uncertainty we now see is but a prelude to the utter chaos and agony which awaits. When the bright star of civiliza­tion implodes, it creates a spiritual black hole, one which acts in the same awesome manner as its material counterpart. All spiritual real­ity is impacted into nothingness by anti-spirit, as it were. No purpose, no meaning, no values, no standards, no principles, no roots, no direc­tion, no ideals, no truth, no honor, no beauty, no excellence, no order, no gods—nothing—remains. Only that which is able to distance it­self from the old world and remove itself from its terrible gravita­tional pull can escape the all-consuming vortex of the collapse.

In this latter category will be found all those now spiritually alien­ated, who somehow manage to find their way to a new world. Today there exists a brooding sense of despair—a despair reflecting more than a mere loss of faith in some governmental regime or social system, but touching every aspect of life and existence. Men cry out for something to believe in, for something to guide and inform their lives. Perceptive minds are searching for purpose and direction, for a new focus of faith to replace that which has been hopelessly and ir­retrievably lost.

But where is such an idea, such a faith?

As has been noted, Aryan man has suffered for over a thousand years from a spiritual tension caused by the intrusion of alien ideo­logy into his natural thought-world—a process which has distorted the culture of the West from the very beginning, and prevented the fulfillment of a higher mission. Not only was an incredible cosmol­ogy foisted upon the reluctant Aryan by the new creed, but he was forced to accept a statement of teleological purpose which amounted to a declaration of war against the natural order and its eternal laws. God was divorced from his creation; Nature itself became suspect; the spirit was set at enmity with the flesh; man was declared inherent­ly and hopelessly sinful; God became an external object—a remote, arbitrary, despotic figure—whom man should fear and before whom he should cringe and cower, God was also seen as kind and bene­volent; accordingly, he was said to have agreed not to torment and torture man in perpetuity, as he had planned, if man in turn would consent to ritual expiation through one of his three parts. By impli­cation, responsible, upright behavior was denigrated in favor of for­giveness through divine grace.

The preoccupation of religion in the West for over a millennium with salvation of the individual “soul,” without regard for any larger racial considerations, has had the most disastrous consequences. Not only has it encouraged the grossest form of spiritual pettiness and selfishness, but it has had an even more harmful effect. By as­signing cardinal importance to individual salvation, it thereby down­graded the well-being of one’s own kind—of one’s folk and race— to something of lesser significance. The community of believers— red and yellow, black and white—was more precious in the sight of the Church fathers than the tine community of flesh and blood, love for which was denounced as a species of “idolatry.” Whereup­on the spiritual marrow of Aryan man was left to marinate in a moral concoction of meekness, mildness, resist-not-evil and love-thine-­enemy.

Finally, coupled with all of the foregoing measures for moral dis­armament, there was added a Judeolatrous component: Those of the House of Israel were conveniently exempted from all of the above, on the grounds that as Chosen Ones they should not be disturbed by such unnecessary considerations. The modem condition presents it­self as the end result of this extraordinary doctrine.

* * *

The worldview of the future will differ radically from the Judeo-­Christian outlook. It will proceed from a totally different perception of the human condition and its purpose.

It will be based, in the first instance, upon a profound respect and reverence for Nature, which it conceives as a timeless order without beginning or end but undergoing constant change and cyclic renew­al, and which in its ultimate configuration is consubstantial with the divine, which it treats as subject rather than object.

It regards man as part of Nature, and proposes to restore the natural laws to their rightful place in human affairs—thus re-forging the sacred link between man and Nature, a link which was shattered by Semitic ideology.

At the same time, it declares that for the conscious Aryan there can be no separation from the divine; that his god is not in some other world, but resides within the precincts of his own heart; and that a proper religious attitude is one of veneration, rather than one of fear.

Thus does it lift the burden of original sin and guilt from his shoul­ders and end his abasement before the Almighty, proclaiming his glorious nobility instead. It restores the essential wholeness of man, for in its view there can be no cleft between body and soul. It rep­resents, finally, an affirmation—rather than a negation—of life, and teaches joyful heroism, defiant courage and manly resolve in the face of inexorable destiny, even when it involves gloom and despair, adversity and death.

Thus does the new Idea—by returning to traditional values of Ar­yan religiosity—free Aryan man from that inner tension which has characterized spiritual life in the West for the past millennium, and bring him into harmony with the laws of Nature and his own being. In a word, the outlook of the future reinstates Aryan man to a sound, natural condition, once again allowing unhindered expression for his native spirituality, as well as freeing him for the accomplishment of a great mission.

In so doing, it recalls the faith of our ancient forefathers, who lived in communion and rapport with Nature and enjoyed a fully developed religious life, which established the moral and ethical standards of their society and set the spiritual tone of their destiny.

Most importantly, by going back to the primal source of life it­self, the new Idea is able to re-establish the primacy of race as the sacred premise for all higher existence on this earth. By thus rais­ing the concept of race to an inviolable religious principle—indeed, to a moral imperative—it is able to speak to the paramount issue of modem time, the supreme biological/environmental issue, namely, the survival of Aryan man as the most advanced form of life on this planet. Hence, not the salvation of a mere individual, but rather the salvation of an entire race is its vital concern. By contrast, any sys­tem of contemporary philosophical or religious thought which fails to address this fundamental question in an explicitly positive man­ner is irrelevant, meaningless and useless—if not downright harm­ful—to the cause of our continued existence.

* * *

And here it must be noted that the threat to our racial survival begins with spiritual causes; consequently, it can only be overcome by a solution which is spiritual in character. It is not from a lack of political alternatives or intellectual strategies that we suffer, but rather a more fundamental lack of will, courage, determination, ded­ication, commitment, integrity and overall morale—not to mention a lack of basic understanding and insight and a sense of true common identity. Whatever external dangers pose themselves derive, in the final analysis, from this internal problem.

Therefore, the question of racial survival must be seen as involv­ing not only political and propagandistic activity, but must in the first place encompass a moral and spiritual mobilization. Without such a moral muster, all other efforts—however noble and valiant—must necessarily prove futile. The effects of decades and centuries of cul­tural decadence are simply too advanced and widespread to be over­come through political appeal alone.

The proper function of politics, of course, is to take people—in the mass—as they are and utilize them for a larger purpose. The spiritual condition of the Western masses is such, however, as to preclude any useful potential for revolutionary political activity at this time. Con­sequently, the first task of the contemporary Movement must be to establish a firm spiritual/moral base—a standard of absolute moral fixity—capable of attracting those alienated young idealists of our race who are searching for answers in a confused and despairing world, one which will influence their lives and transform them into dedicated partisans of the holiest of causes, It is just such a strong spiritual foundation which must underlie any effective political ac­tion in the future.

There is an accompanying consideration. It must be recognized that the condition which prevails evolved over a long period of time and cannot be eliminated by instantaneous panacea, but only through a process of protracted struggle involving decades and generations. The integrity of such a struggle, however, can only be sustained by spiritual—i.e., religious—conviction and commitment, with the Movement often depending solely on its moral resources for con­tinuity and survival. Therefore, the development of those resources as a critical necessity must assume highest priority over every other consideration.

* * *

If the new Idea represented merely an instauration of traditional Aryan spiritual values and the natural outlook of pre-Christian times, along with an appeal for racial preservation, it certainly would pos­sess relevance, meaning and utility; yet it would remain incomplete, and would not hold its dynamic, historic quality. For ultimately, every great historical idea embodies a special mission as well as a call for a new type of man.

What is unique about the Idea of the future is that it proposes to relieve the human condition by transcending it. It proclaims a higher destiny for Aryan man, and summons him toward a full realization of his potential for physical, spiritual and moral elevation—indeed, toward godhood—an undertaking so tragically stymied and stunted till now by the warped, deforming doctrines of an alien creed. Nev­ertheless, it is precisely the possibility for such upward evolution toward a godlike race in the Nietzschean sense which assigns to the new Idea its higher purpose and meaning and gives to it its extraor­dinary, revolutionary character.

If we examine all of the ideological and spiritual trends of the past one hundred years, as well as those of the present time, it becomes immediately apparent that there is but one Idea which can conceiv­ably qualify to serve as the formative principle of a post-Western, post-Christian world.

The coming dispensation will not involve so-called alternatives which are merely secularized outgrowths of the same underlying idea which is itself the cause of our present condition.

And here it must be emphasized that in the revolutionary con­vulsions which are coming, the neo-Semitic ideology of Karl Marx will have no more lasting significance than that of a cultural emetic. Whatever momentary power and success it enjoys is all ephemeral within a larger historical context—just as is that of all the gurus, fa­kirs and exotic, new cults from out of the East in these latter days of the twilight of civilization.

In the contemporary world, an idea or conception may be viewed as either reactionary—and therefore transitory—or as revolutionary and enduring. Everything which tends to perpetuate the Old Order is reactionary. Everything which continues to work within the frame­work of the past is reactionary. Everything which tends to foster decadence is reactionary. All falsehood, all hypocrisy and opportun­ism are reactionary. As such, they are transitory and will not last. Only that which embraces hard reality and difficult truth will form part of something new and wonderful. Only it can truly be called revolu­tionary, for it will endure. It alone will furnish the spiritual founda­tion—the radiant nucleus—of a new age.

Today there is but one Idea which may be regarded as the regen­erating seed of a revolutionary New Order, but one Idea which can serve as a spiritual standard for post-Western man; but one Idea which holds the key to the future. It is the magnificent and mighty Idea of Adolf Hitler.


Beyond its purely intellectual aspect, the revolutionary Idea of Adolf Hitler contains an added dimension, to which one must turn to discover the source of its ineluctable attraction—its compelling magic, as it were. It is from its sentient—its emotional—content that one must deduce the secret of its extraordinary mystique—just as it is here that one cannot help but perceive its nuclear potential as the mythos of a new age. For it is not by logic and reason that great, earth­shaking movements are impelled, but by the unfathomable force of supra-rational faith subjectively felt by the adherents of such a move­ment. In the arena of great world events, even the most rational of ideas must take on the character of subjective faith—or remain for­ever condemned to the realm of sterile abstraction. It must, in other words, proceed beyond the understanding of the mind to an apprecia­tion of the heart. Only thus does it assume that mysterious and inexplicable quality which guarantees success.

If we examine the various individual features of the National Socialist idea—its views on such fundamental concepts as race, personality, the state, work, struggle and Nature, for example—we find that these do not, even when taken together, suffice to explain the curious fascination surrounding its manifestation. For that we must turn, ultimately, to the personality of its author. For in the per­son of Adolf Hitler, the Idea undergoes fusion into a transcendent whole which is greater than the sum of its parts. Only in a subjec­tive appreciation of this phenomenon and what it represents does the Idea become comprehensible.

* * *

Who, then, was Adolf Hitler? What was he?

Certainly, he bore the attributes of any man. He had two natural parents. He had flesh and blood. He ate and slept. He grew up, went to school, and worked for a living. He formed friendships, had personal likes and dislikes, became angry, but also had a warm sense of humor. He experienced joy and sorrow, pleasure and pain. In other words, his were all the normal human experiences and emotions. He was, in fact, completely human.

Historically, of course, Adolf Hitler was something more. He was a great national leader and statesman. Where can one find a compa­rable instance of a humble man of the people rising—by sheer will, determination and genius in the face of every conceivable obstacle and odd—to leadership of a great nation, liberating it from alien dom­ination, purging it of racial and moral decay, and building within it a regime of national unity and social justice? Where was there a similar statesman who, single-handedly, was able to halt the seemingly inexo­rable advance of Communism across the face of a continent? Where else was there a leader who was able to lift his country—a country defeated in war and burdened with unbearable reparations—up out of economic and social misery and restore it to a position of prosper­ity, dignity and pride, while other nations sickened in the throes of a Great Depression? Where in all of history was there ever a ruler who enjoyed greater popular support?

Yet, it is beyond his manifest role as an outstanding national lead­er and statesman, as well as his obvious humanity, that we must look to discover the essential person of Adolf Hitler. Specifically, it is in the domain of the extra-historical–i.e., in that area outside the normal historical process—that we must turn to find the true identity of the figure who stood in our midst just a few short generations ago. For although his life’s work continues to exercise an ongoing effect, its real meaning cannot be disclosed through the usual investigations of historiography.

* * *

More than one observer has commented on a certain strange, com­pelling quality which seemed to emanate from the person of Adolf Hitler. Kubizek, for example, has described the remarkable incident on the Freinberg. (2) Others have reported similar, if less dramatic, experiences in their own personal encounters with Hitler. And not only did this mysterious quality manifest itself in such individual meetings, but before larger audiences as well. Even persons who were not German and not National Socialist have testified to the singular ability of Adolf Hitler to articulate the unspoken feelings and aspira­tions of his listeners as though he were giving utterance to their inner­most thoughts and emotions.

Recalling a Hitler rally which she attended in 1930, one Social Democratic writer described the phenomenon in this way:

“The audience was breathlessly under his spell. This man ex­pressed their thoughts, their feelings, their hopes; a new prophet had arisen—many even saw in him another Christ . . . .” (3)

That he was able to affect his contemporaries in this manner is in itself remarkable. What is even more extraordinary and amazing, however, is the ability of Adolf Hitler to exert a continuing charis­matic effect on generations which were not even born during his mor­tal lifetime! He still seems to articulate our deepest, most heartfelt feelings and longings as Aryans. He seems to strike a flawless chord with our innermost being. When he speaks, there is an immanent awareness that we are actually listening to the sound of our own in­ner voice. So perfect is his relation to our racial psyche that it is as though he has become one with it. We have the feeling that here be­fore us is the consummate expression of the collective unconscious of our race.

It is as though we are confronted by an awesome presence, by a timeless charisma. Indeed, there is a certain enigmatic aura sur­rounding the figure of Adolf Hitler which seems to transcend all bar­riers of time and space. When we mention his name, we sense that we are speaking of more than a historical phenomenon; we allude to something which is eternal and infinite. We have the feeling that we are referring not only to the past, but to the present and future as well. Instinctively, we sense that here was more than just another man, that here was someone quite extraordinary.

The truth is that in Adolf Hitler we are confronted by a phenom­enon which defies all objective analysis and rational explanation.

Indeed, it is one which can only be understood in its symbolic, or representative, role—that is, through mythic interpretation. For only in the realm of the mythos—of the epic, the saga and legend—do we find those elements adequate to describe this most unusual person­ality. Only through a process of apotheosis can we hope to achieve a coherent understanding of the true reality of this remarkable figure. Only then do the various facets of his earthly life and career submit to plausible explanation.

Accordingly, we may proceed to a recognition that this very un­usual being did, indeed, bear a divine mandate. He was, indeed, the instrument of a higher destiny. He was, indeed, endowed by Provi­dence with a special mission. And, indeed, may he be described as an incarnation of the Absolute—of that great, ineffable Force without beginning or end, which rules and dominates this universe and de­termines the destinies of men.

Intuitively we recognize that represented here is something ele­mental, something primal—something that goes back to the very foundation of the world. We perceive that this singular figure was/is a manifestation of the will of the Eternal in corpore; that he was/is the voice of the Almighty, the word—the logos—spoken anew to modern man; that, indeed, he was/is the herald of a new age here on earth.

At the same time, we recognize him as the perfect personifica­tion of our racial soul. He is our consciousness and our conscience. In him is our racial will made manifest. In him do we see embodied the highest hopes and aspirations of Aryan man.

And so, in paying homage to this extraordinary personality, we at the same time defer to our own soul and to the divine which lies within us. In immanent relationship with him and in the service of his Cause do our lives acquire purpose, meaning, value, relevance, direction, structure, significance. Without him, we have no worth; we are nothing—nil. With him, we are privileged to become part of a larger order—indeed, we possess the possibility of transcending the limitations of our own mortal existence.

This, then, is the One whom we are honored to call Führer—Leader—our spiritual guide, special gift of Providence, the One chosen to disclose the divine will, the divine ordinances to the pres­ent age.

Every human order contains an idea which is symbolic of its high­er purpose and mission. And so it is, above all, as a symbol of a new age that the figure of Adolf Hitler must be seen. It may be stated that he represents the inner principle—the raison—of our entire racial ex­istence, of our history, our destiny, our life. He stands as our eternal emblem before the world. He is our law and our guide as Aryans for all time to come. He is our hope, our redemption, our promise of victory.

Thus do we perceive the outline of a new, immanent reality in which the transfigured person of Adolf Hitler joins with regenerate Aryan man and the Absolute in mystic union to form the noble mythos of a new faith.

Already, the rudiments of this faith, the Hitler faith—Hitlerism—exist in wordless, inchoate form in the hearts of a small, but growing number. Slowly, almost imperceptibly, a sacred retinue is gathering in sworn bond of deathless loyalty and honor. Defiantly, its banner is raised. The prospect of battle stirs its blood. It hails the struggle—the awesome challenge. It awaits the coming storm.

A new dispensation now looms on the horizon. A new, transform­ing reality is rising. As the darkness of a dying civilization casts its lengthening shadow over a confused and despairing world, the faith of the future will shine forth ever more brightly as the one great, redeeming hope—the polar star of a new age and a resplendent New Order, one which will be guided and instructed by the immortal personality of the greatest figure ever to walk the face of this earth.



1. In referring to the West, we mean that manifestation of European culture which emerged following the collapse of the Classical civilizations of Greece and Rome and which assumed definitive form in the time of Charlemagne around AD 800.

2.  Lilo Linke, Restless Days (New York, N.Y., A.A. Knopf, 1935), pp. 397-398.

3. August Kubizek, The Young Hitler I Knew, tr. E.V. Anderson (New York, N.Y., Tower Books, Inc., 1954). Chapter 10.


This is the revised, second edition of Faith of the Future. It was originally published in issue number four (Spring 1982) of The National Socialist, a publication of the World Union of National Socialists, under the title “Hitlerism: Faith of the Future” and subsequently issued in booklet form under its current title.

The historian, Dr. Peter H. Peel, spoke glowingly of the essay as “pure beauty and truth and an insight made comprehensible to all who are receptive. Now I can see that there is no incongruity in a vision of Hitler as both man and divine archetype — the instrument of Aryan destiny.”

One Michigan college student declared: “Never before in such a short article have I found such a pristine and powerful message … The many pieces of life’s jigsaw-puzzle have come together.”

Aryan ideologue and mystic Savitri Devi wrote: “Nothing … could have given me as much joy as your outstanding, objective and brilliant article … I got from you, through your prophetic vision of tomorrow (and your dispassionate description of today) an immense, more-than-personal surely, but also personal feeling of victory … For a time I lost sight and consciousness of [my surroundings] and felt all around me, spreading over the old and new continents and the smoking ruins of the Old Order, those I called for with all my heart in 1945. And from their midst I felt the strong, unfettered youth of tomorrow rushing forth …Your beautiful article haunts me. I have read and re-read it several times, always with renewed elation and feeling of victory.”

For a copy of Faith of the Future in its entirety in booklet form contact:
NS Publications, PO Box 188, Wyandotte MI 48192 /


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