Mein Kampf (German,
My Struggle) is an autobiographical manifesto written by Nazi Party leader Adolf Hitler while imprisoned following the failed Beer Hall Putsch of November 1923. In the manifesto - which includes two volumes and fifteen chapters - Hitler outlines his political ideology and future plans for Germany. We include these excerpts to offer an insight into his thinking and expressions of anti-Semitism.
The Jewish doctrine of Marxism rejects the aristocratic principle of Nature and replaces the eternal privilege of power and strength by the mass of numbers and their dead weight. Thus it denies the value of personality in man, contests the significance of nationality and race, and thereby withdraws from humanity the premise of its existence and its culture. As a foundation of the universe, this doctrine would bring about the end of any order intellectually conceivable to man. And as, in this greatest of all recognizable organisms, the result of an application of such a law could only be chaos, on earth it could only be destruction for the inhabitants of this planet.
If, with the help of his Marxist creed, the Jew is victorious over the other peoples of the world, his crown will be the funeral wreath of humanity and this planet will, as it did thousands of years ago, move through the ether devoid of men.
Eternal Nature inexorably avenges the infringement of her commands.
Hence today I believe that I am acting in accordance with the will of the Almighty Creator: by defending myself against the Jew, I am fighting for the work of the Lord
All this was inspired by the principle - which is quite true in itself - that in the big lie there is always a certain force of credibility; because the broad masses of a nation are always more easily corrupted in the deeper strata of their emotional nature than consciously or voluntarily; and thus in the primitive simplicity of their minds they more readily fall victims to the big lie than the small lie, since they themselves often tell small lies in little matters but would be ashamed to resort to large-scale falsehoods. It would never come into their heads to fabricate colossal untruths, and they would not believe that others could have the impudence to distort the truth so infamously. Even though the facts which prove this to be so may be brought clearly to their minds, they will still doubt and waver and will continue to think that there may be some other explanation. For the grossly impudent lie always leaves traces behind it, even after it has been nailed down, a fact which is known to all expert liars in this world and to all who conspire together in the art of lying. These people know only too well how to use falsehood for the basest purposes. From time immemorial, however, the Jews have known better than any others how falsehood and calumny can be exploited. Is not their very existence founded on one great lie, namely, that they are a religious community, where as in reality they are a race? And what a race! One of the greatest thinkers that mankind has produced has branded the Jews for all time with a statement which is profoundly and exactly true. Schopenhauer called the Jew "The Great Master of Lies". Those who do not realize the truth of that statement, or do not wish to believe it, will never be able to lend a hand in helping Truth to prevail.
To what an extent the whole existence of this people is based on a continuous lie is shown incomparably by the Protocols of the Elders of Zion, so infinitely hated by the Jews. They are based on a forgery, the Frankfurter Zeitung moans and screams once every week: the best proof that they are authentic ... For once this book has become the common property of a people, the Jewish menace may be considered as broken.
His unfailing instinct in such things scents the original soul (die urspruengliche Seele) in everyone, and his hostility is assured to anyone who is not spirit of his spirit. Since the Jew is not the attacked but the attacker, not only anyone who attacks passes as his enemy, but also anyone who resists him. But the means with which he seeks to break such reckless but upright souls is not honest warfare, but lies and slander.
Here he stops at nothing, and in his vileness he becomes so gigantic that no one need be surprised if among our people the personification of the devil as the symbol of all evil assumes the living shape of the Jew.
The ignorance of the broad masses about the inner nature of the Jew, the lack of instinct and narrow-mindedness of our upper classes, make the people an easy victim for this Jewish campaign of lies.
While from innate cowardice the upper classes turn away from a man whom the Jew attacks with lies and slander, the broad masses from stupidity or simplicity believe everything. The state authorities either cloak themselves in silence or, what usually happens, in order to put an end to the Jewish press campaign, they persecute the unjustly attacked, which, in the eyes of such an official ass, passes as the preservation of state authority and the safeguarding of law and order.
Slowly fear and the Marxist weapon of Jewry descend like a nightmare on the mind and soul of decent people.
They begin to tremble before the terrible enemy and thus have become his final victim.
The Jew’s domination in the state seems so assured that now not only can he call himself a Jew again, but he ruthlessly admits his ultimate national and political designs. A section of his race openly owns itself to be a foreign people, yet even here they lie. For while the Zionists try to make the rest of the world believe that the national consciousness of the Jew finds its satisfaction in the creation of a Palestinian state, the Jews again slyly dupe the dumb Goyim. It doesn’t even enter their heads to build up a Jewish state in Palestine for the purpose of living there; all they want is a central organization for their international world swindle, endowed with its own sovereign rights and removed from the intervention of other states: a haven for convicted scoundrels and a university for budding crooks.
It is a sign of their rising confidence and sense of security that at a time when one section is still playing the German, Frenchman, or Englishman, the other with open effrontery comes out as the Jewish race.
How close they see approaching victory can be seen by the hideous aspect which their relations with the members of other peoples takes on.
With satanic joy in his face, the black-haired Jewish youth lurks in wait for the unsuspecting girl whom he defiles with his blood, thus stealing her from her people. With every means he tries to destroy the racial foundations of the people he has set out to subjugate. Just as he himself systematically ruins women and girls, he does not shrink back from pulling down the blood barriers for others, even on a large scale. It was and it is Jews who bring the Negroes into the Rhineland, always with the same secret thought and clear aim of ruining the hated white race by the necessarily resulting bastardization, throwing it down from its cultural and political height, and himself rising to be its master.
For a racially pure people which is conscious of its blood can never be enslaved by the Jew. In this world he will forever be master over bastards and bastards alone.
And so he tries systematically to lower the racial level by a continuous poisoning of individuals.
And in politics he begins to replace the idea of democracy by the dictatorship of the proletariat.
In the organized mass of Marxism he has found the weapon which lets him dispense with democracy and in its stead allows him to subjugate and govern the peoples with a dictatorial and brutal fist.
He works systematically for revolutionization in a twofold sense: economic and political.
Around peoples who offer too violent a resistance to attack from within he weaves a net of enemies, thanks to his international influence, incites them to war, and finally, if necessary, plants a flag of revolution on the very battlefields.
In economics he undermines the states until the social enterprises which have become unprofitable are taken from the state and subjected to his financial control.
In the political field he refuses the state the means for its self-preservation, destroys the foundations of all national self-maintenance and defense, destroys faith in the leadership, scoffs at its history and past, and drags everything that is truly great into the gutter.
Culturally, he contaminates art, literature, the theater, makes a mockery of natural feeling, overthrows all concepts of beauty and sublimity, of the noble and the good, and instead drags men down into the sphere of his own base nature.
Religion is ridiculed, ethics and morality represented as outmoded, until the last props of a nation in its struggle for existence in this world have fallen.
Now begins the great last revolution. In gaining political power the Jew casts off the few cloaks that he still wears. The democratic people’s Jew becomes the blood-Jew and tyrant over peoples. In a few years he tries to exterminate the national intelligentsia and by robbing the peoples of their natural intellectual leadership makes them ripe for the slave’s lot of permanent subjugation.
The most frightful example of this kind is offered by Russia, where he killed or starved about thirty million people with positively fanatical savagery, in part amid inhuman tortures, in order to give a gang of Jewish journalists and stock exchange bandits domination over a great people.
The end is not only the end of the freedom of the peoples oppressed by the Jew, but also the end of this parasite upon the nations. After the death of his victim, the vampire sooner or later dies too.
The function of propaganda does not lie in the scientific training of the individual, but in calling the masses' attention to certain facts, processes, necessities, etc., whose significance is thus for the first time placed within their field of vision ...
All propaganda must be popular and its intellectual level must be adjusted to the most limited intelligence among those it is addressed to. Consequently, the greater the mass it is intended to reach, the lower its purely intellectual level will have to be. But if, as in propaganda for sticking out a war, the aim is to influence a whole people, we must avoid excessive intellectual demands on our public, and too much caution cannot be extended in this direction.
The more modest its intellectual ballast, the more exclusively it takes into consideration the emotions of the masses, the more effective it will be. And this is the best proof of the soundness or unsoundness of a propaganda campaign, and not success pleasing a few scholars or young aesthetes.
The art of propaganda lies in understanding the emotional ideas of the great masses and finding, through a psychologically correct form, the way to the attention and thence to the heart of the broad masses. The fact that our bright boys do not understand this merely shows how mentally lazy and conceited they are.
Once understood how necessary it is for propaganda in be adjusted to the broad mass, the following rule results:
It is a mistake to make propaganda many-sided, like scientific instruction, for instance.
The receptivity of the great masses is very limited, their intelligence is small, but their power of forgetting is enormous. In consequence of these facts, all effective propaganda must be limited to a very few points and must harp on these in slogans until the last member of the public understands what you want him to understand by your slogan. As soon as you sacrifice this slogan and try to be many-sided, the effect will piddle away, for the crowd can neither digest nor retain the material offered. In this way the result is weakened and in the end entirely cancelled out.
Thus we see that propaganda must follow a simple line and correspondingly the basic tactics must be psychologically sound ...
What, for example, would we say about a poster that was supposed to advertise a new soap and that described other soaps as 'good'?
We would only shake our heads.
Exactly the same applies to political advertising.
The function of propaganda is, for example, not to weigh and ponder the rights of different people, but exclusively to emphasize the one right which it has set out to argue for. Its task is not to make an objective study of the truth, in so far as it favors the enemy, and then set it before the masses with academic fairness; its task is to serve our own right, always and unflinchingly.
Sources: Yad Vashem - Adolf Hitler, Mein Kampf, Houghton Mifflin, New York: Hutchinson Publ. Ltd., London, 1969.