Europe – Peasant Land

The Germany of the future can only be a peasant Reich or it will again perish like the Reichs of the Hohenstaufen and Hohenzollern have perished, because they forgot to place their folkish and economic concentration in themselves.”

– Adolf Hitler, Harvest Festival 1933

The Reich of the Peasants

In no other state is the peasantry given such decisive significance as in National Socialist Germany.

That was often misunderstood outside of the Reich. The hard taskmaster of nations, war, simplified understanding for the Reich’s measures in the area of agriculture and the security of the peasantry. At least in Germany’s neighboring states hard hit by the war one today realizes the necessity of an ample national food supply.

The bitter experiences that Germany once had with the liberal neglect of its agriculture and the National Socialist measures to restore its peasantry hence find special interest among Germany’s neighbors. The German folk, too, once did not have enough to eat, namely during the British hunger blockade in the World War.

The same brutal fate would today again, sooner or later, befall all nations on the European continent, if the Reich had not made its best efforts to provide relief. The folks of the industrial nations would hunger and the people in the rural nations would suffer shortage of fodder or industrial goods. Even so, this lesson is still very bitter for our neighbors in the west. How was it possible that these rich lands were compelled to so severely restrict the consumption of food and luxury items?

Results of liberal economics.

Wasted shipping capacity – millions of tonnage remain empty during Germany’s time of need. Sailors and bargemen starved while overseas grain was burned.

Mortgage seals on the fields of German peasants. Interest slavery mortgaged grain while it was still on the stalk.

Germany’s own economic development gives a clue. A hundred years ago German provinces still produced what they themselves consumed. Beyond that, they could even export grain and wool to England. A powerful industry emerged there. For the crowded masses in English cities, domestic food production no longer sufficed. Transport of foodstuffs from the possessions overseas was too slow and was only profitable for so-called colonial wares such as rice, raw sugar, tea, coffee, chocolate etc.

But during the second half of the previous century, the Reich developed into a first-rate industrial power. Its old, self- sufficient economy ceased. The populace in the old Reich territory increased by roughly 25 million within seven decades. This growth was concentrated in the large cities. While in 1882 42% of the populace worked in the agricultural field, today it is only 22%.

The rural populace hence had to feed an urban population that grew each year.

Strangely, this did not lead to healthy and firm prices for agricultural products.

The much-praised free trade imported foodstuffs from all parts of the world at such low prices that the European peasant, for various reasons, could not match regardless of his ingenuity.

Along with its industrialization, Germany’s economy became enmeshed in global economic entanglements. Such an international cooperation becomes dangerous when the economic sense is selfish and the political security of a country is sacrificed for the goddess “profit”. Tens of thousands of German peasants could no longer survive on their farmsteads against this game of the stock market and unhealthy pricing.

On the lower Elbe

Large farmstead in the Austrian mountains

In the liberal Germany at the turn of the century all considerations of this kind were ruthlessly decided against the good of the whole. The most vital goods (foodstuffs, fabrics) were brought in from the cheapest producers. A strengthening of domestic agricultural production in the interest of agricultural self-sufficiency and hence also of national defense and the preservation of the peasant were rejected. This effort for a self- sufficient economy would have been too “unprofitable”. One preferred to get the cheaper products from overseas. There was enough money, because industry had seemingly insatiable markets.

So, the German worker finally ate wheat from La Plata or Canada; the fruit for the Reich grew in Africa or East Asia and its flax in Eastern European. Wool was best purchased in Australia etc. Not just German, rather all European peasants suffered from this very cheap overseas competition, because cattle breeding and meat production and the diary business (cheese, condensed milk, butter) boomed in these overseas lands with ideal climates for them.

It is certainly right that not all of these products could have been produced in Germany. The living space became smaller more crowded here year by year and the populace’s need increased with the raising income. Even with the most intense cultivation, German agriculture could have never produced all of every life necessity. This fact is in itself tragic and dangerous. But in addition to this is the fact that the liberal large distributor imported life essential consumable goods and raw materials for his personal gain. So, he will not limit himself to only import what the soil of his own fatherland cannot offer despite all effort. Quite the contrary – he will without restraint import much more than the country’s requirements and try to sell it by means of massive advertising. Such businessmen will at the same time strive to suppress domestic production as bothersome competition.

The trader in agricultural products has the advantage of being able to sell cheaper. He is further advantaged by the fact that domestic industry seeks to keep wages as low as possible and many consumers are hence forced to buy as cheap as possible.

The consequence of this economic leadership in the old Reich was the sacrifice of peasantry in favor of the superior cheap competition abroad. As a result, people field the countryside and emigration increased, farm debt rose and the poverty of the rural populace increased in Germany and in the neighboring Germanic countries.

This development started the proletarianization of a valuable population segment. As the century ended, the peasant was less free than ever.

Weather-proof farm on the German North Sea coast

The incontestable prosperity of the Reich before the World War hence stood on feet of clay. The World War proved that itself.

It showed that the care or neglect of domestic peasantry is not a problem of economics, rather a problem of politics and folkish self-assertion. The prosperity of the German folk was purchased with the sacrifice of agricultural self-sufficiency and with the economic enslavement of the peasantry. Freedom and honor – who asked about them in the age of profitability!

The World War suddenly destroyed the free access to the cheapest markets of the world as well as the paths to the colonies. The British blockade around Germany could not be broken back then. After consuming the supplies in private hands – that become more and more expensive – came the fateful dip into the substance of cattle, partially because of lack of fodder and partially because of Jewish sabotage. Then hunger came! The German folk will never forget it. A million people fell victim to it. This, however, was “overlooked” by a large part of the rest of “humanity”.

Farmstead in the Order’s land (East and West Prussia)

So it became terribly clear that the political freedom of a folk stands or falls with its agricultural self-sufficiency.

In addition to that came the Allied demand for reparations after the war, who demanded payment in gold and currency, but who at the same time refused the import of German wares.

The Reich was hence forced to fight for sales of its products in the remaining markets of the world against tough foreign competition, because it needed currency for the reparations. At the same time one neglected to place trade politics under firm, government direction. Foreign trade largely remained in the hands of the individual entrepreneur. He tried to meet the sharp competition on the global market by the cheapest offer.

Whoever wishes to sell cheap, must produce cheap. So costs had to be further reduced. The lowest wages for workers still employed were the result. Lowest wages and unemployment support demand the cheapest food prices.

So the peasant again had to bear the main burden. In addition to this came burdens and taxes as a result of state aid for the unemployed.

So domestic agriculture was not only sacrificed to cheap foreign competition, rather it also suffered from heavy additional taxation.

When the number of unemployed reached seven million, when the purchasing power of the folk hard been ruined and both public and private debt reached astronomical heights, the man millions of desperate people looked to with hope took over the leadership: Adolf Hitler!

In the middle of National Socialist economics does not stand the well-being of individual classes or groups, rather the whole folk. The businessman of past, liberal times is, on the other hand, the representative of a selfish economy. Instability, risk, price swings and speculation are his element. He subjugates his country’s politics to them, if possible; he sacrifices the physical and mental well-being of his folk to them.

The representative of consistency and obligation toward the entire folk, on the other had, is the peasant. The immovable ground is his work place. The fruits of his labor are the foodstuffs of the whole folk. Work on the soil and care of the forest demand thinking in generations. That is why protection of the peasantry is at the same time protection of the folk. The National Socialist state leadership protects the country people. Because it is the guardian of the most valuable portion of the German folk fortune, of the earth itself. In protecting the peasantry, it also protects that portion of the folk whose health and large families constantly give new, good blood to the German nation.

New farmstead on the German North Sea coast

Through the possibility of loans and debt against agricultural property, the soil had largely been dragged into the liquidity of all values. No war and no failed harvest had ever driven so many peasants from their native threshold or turned them into subjugated renters as did the slavery of interest.

This is where the measures of the National Socialist leadership started. Land is no long an unworthy trade ware. Land cannot be used as security and hence mortgaged, nor can it be divided.

The first step toward protection of the peasantry was the creation of a new land law based on the ancient Germanic model. From now on a farmstead large enough for self- sufficient nourishment of a four-head peasant family up to a size of 125 hectares can only be passed along undivided – as an “Odal” – to the next male heir, provided he possesses professional ability, is genetically healthy and of good character. The other children’s settlement claim is limited to the scope of what is possible for the farmstead. Debt and division of the farm – hence inability of economic survival – are hence eliminated. Marriage for money is also less likely. The young peasant will again look at the health and capability of his future wife. The value of the farmstead can no longer be reduced by inheritance or debt. Hardships are avoided by tax and education insurance.

Family of a new peasant in front of their farmstead in Mecklenburg

Prerequisite for an individual belonging to the peasantry is professional ability as well as character and overall worthiness.

These basic requirements create for the first time the foundation of a professional honor of the German peasantry. The peasantry hence purifies itself through gradual expulsion of useless elements. Admission to the peasantry is also dependent on worthiness and no longer on money. The SS watches over this. Thus emerges peasant honor just like officer honor develops through selection and elimination.

The removal of the farmstead from the “free” real estate market means, from the purely economic standpoint, the security of the peasant’s work place. In reality it means much more, namely the preservation of the homeland and the prevention of being uprooted.

The security of agriculture production was achieved through departure from the world market and from selfish agricultural speculation.

The peasant receives the security of firm prices for his produces and the security of being able to sell them. The worry about surpluses has been taken from him. In liberal times, good harvests depressed prices. In the National Socialist state surplus production is absorbed by a systematic state supply economy and, if necessary, brought to market at appropriate prices.

Pricing is no longer arbitrary, rather authoritarian. In the future the businessman no longer needs to be a selfish speculator, rather he becomes a useful distributor in the folk economy.

Money acquisition and the military security of the German folk demanded limitations even on some of the genuinely necessary agricultural imports of foodstuffs and fodder.

It was hence necessary to quickly and energetically promote surplus domestic production and to thereby make the domestic agricultural market more and more efficient.

However, the country people would have never heard such an appeal for increased production, if they did not now, after many centuries, again have a feeling of trust, security and systematic order of their life. Only that made it possible for German peasantry to increase the domestic supply of the German folk from about 65% to approximately 83% of the total need.

The German peasant is thus filled with pride and self-respect, because he has contributed such a substantial portion toward the achievement of the political and military freedom of action of his folk. The German peasant has in difficult times achieved what friendly and less unfriendly neighbors alike admire: The German folk has plenty to eat despite the English blockade.

Security of its daily bread did not only strengthen the German folk’s confidence in its own strength: it has above all found understanding for the significance of the “treasure of the field” and its guardian and multiplier – the peasant.

One also knows today that the physical and psychological condition of the folk is secure for the future through the valuable gene pool of the peasantry’s fertility. The SS has long been a champion for the restoration of an economically healthy and racially splendid peasantry. The Reichsführer SS himself is a trained farmer. The SS has made the preservation and increase of valuable blood in its ranks a fact by means of strict clan laws, for example through the engagement order of the Reichsführer SS of December 31, 1931. Among urban SS man as well it awakens understanding of the laws of nature, they rule over the peasant’s fields no less than they do over the generations of one’s own clan. The SS man, whether peasant or city dweller, against learns to think in terms of generations, an important characteristic of any leadership strata.

Another characteristic is inner freedom. Whoever has his own land under his feet, does not have to dance to another man’s fiddle, rather he can act according to his own conscience. The Führer has given the Reichsführer the task of protecting the German folk. One day the farmsteads of Germanic warrior peasants will form the distant borders of a greater Europe.


Source: SS Leitheft, Year 5, Issue 2

By SS-Ustuf. Gerhart Schinke

Death accompanied, invitingly, along the path the officers and soldiers carried their mortally wounded king from the ferry-house across the Oder bridge to the castle Reitwein. As he lied on the bed, completely alone in the dark room (the officers discussed the day’s misfortune), death beckoned to the king: Follow me, leave the path of suffering and pain. Rest you should from the labors of life. See, I give you rest and peace.

The king’s thoughts circled around the bloodbath of Kunersdorf. In his mind he heard the noise of battle, felt the combined strength of the Russians and Austrians, exhorted his army to fight, but had to recognize that the hounds were too many who wished to hunt the noble beast.

For a moment full consciousness returned. The trembling hand gripped a sheet of paper and put to paper the order to General Fink. When the general then stepped to the sickbed, the king’s pale lips moved. He tried with his last strength to translate the paper:

“The unfortunate army that I turn over to you is no longer in condition to fight the Russians… If Laudon wants to go to Berlin, he could attack and beat it. Wherever possible, resist the peril and hold them up, for winning time is a lot under these desperate circumstances.”

* * * * *

The king lies alone. Darkness fills the room, and in it the hours of the unholy battle come back to him anew: In the feverish dreams horses collapse, warriors die, in his ears the shrill noise of battle roars.

Then the eyelids lift and the gaze falls on the mirror on the wall: The king looks at a white face and glimmering eyes in the shadow of deep hollows. The king wants to scream. Death lays its hand on the king’s shoulder and speaks softly, very softly, kind words, in order to tempt him from painful life.

The heart beats tiredly. Since the lost battle the king has taken neither food nor fluid. So, the appearance of death finds it easy to promote thoughts of death. An exhausted body is sooner ready to surrender life.

Behind the form of death suddenly steps the strict face of the father. “Did I think of death, son”, he thinks he hears, “when all my limbs seemed to rip in pain when gout befell my body? My life was only work, worry and pain; there were countless hours when death would have been my salvation. But I was held by duty! Taking the path of duty is what makes a man a man. Only thus do you win the crown of struggle. And know, son, higher than you and I is Prussia!” – Frederick rises up: “Prussia!” passes loud through his lips.

The loyal servant holding watch in the next room peeks fearfully through the slightly opened door. He sees the death sweat on the pale brow of his king and dares to pour a little wine over the trembling lips, and is happy, because the weary life accepts it. With soft steps, the servant leaves again.

Some time passes. The king pulls himself up and stares into the flickering light of the almost burned out candle.

“Life extinguishes like the light”, he thinks behind his high forehead. “Only that light, as a lifeless thing, suffers no pain, no so unspeakable need of body and mind.” Fever again shakes the king. His right arm reaches for the uniform on the chair and pulls out the small silver box. But as he feels the container with poison in his hand, the energies of life begin to give consciousness to the body. Again he thinks he hears his father’s words: “Higher than you and I is Prussia.” The sentence shoots through his brain and his heart. And now, as the king again regains consciousness, the royal soul is also awake. “Should I follow you, death? Will you lead the army from defeat to new victory? Dying is easy in these hours of unspeakable distress. Always choose the harder path, the path of hardness, of iron duty. Only so does a man win the crown of battles.” Just as the king’s mind again thinks such thoughts, does the will to life grow. Another hour passes as the energies converge.

“Prussia needs the will of the king, if the army lies on the battlefields, replacements are hardly trained and the officer corps largely consists of mere lads.” The words he once wrote to Voltaire come to his memory: “I, however, threatened by shipwreck, must bravely and defiantly resist ruin and think, live as king…” He continues the thought, different than in the hour when he put it onto paper – “and may not die. No!” He shouts the last word loud and determined into the room. The chasseur enters the room as ordered. The king sits upright.

“Bring my breakfast!” the king orders the servant. Totally surprised by the utterly unexpected transformation of the king’s condition, he swiftly carries out the command. The king then summons his adjutant. When the highly surprised officer enters the room, he finds the king ready to issue orders.

“So, the situation is not hopeless?”

“Russians and Austrians are divided about the continuation of the conflict with Prussia. Even after Kunersdorf they shy away from Prussia’s daring.

The king’s fire-soul blazes brightly. “Where does the enemy stand?”

“He camps at this hour in the forests between the Oder and the Repener alley.”

“Write to my brother!” the king instructs the officer.

“1 proclaim the miracle of the House of Brandenburg. The enemy could have dared a second battle and ended the war. He did not dare it; our situation is less desperate than it was yesterday.”

While the officer writes down these words, the king, the military uniform now already wrapped around his shoulders, steps next to him. The king taps him on the soldier:

“Imagine what my spirit suffered this night. The scope of my suffering was almost too great. Death seemed salvation. Listen! As death wanted to tempt me out of life in this night, although dying would have been easy, I refused to obey death. In the darkest moment my hand reached for the container that held the poison. Do you know what it means that I now stand here? Often it is easier to depart life than not to die. The harder path in life is always the right one. I have chosen it so that my state will remain intact. That was what duty commanded!”

Sacred silence fills the room. The officer stands at attention in front of the king.

“May the nation’s young note it for all time. There are moments, when death tempts from life before the time. Who then follows death and flees by poison or bullet, is a weakling and commits treason against life!”

The king’s courage and his will to life saved Prussia. The defeat of Kunersdorf was followed by the victories of Liegnitz and Torgau. And Prussia won the Seven Years War.

The Prussian miracle was Frederick himself. The miracle was the idea of duty that was born in Prussia, and his most complete embodiment was the king.

Be More than Appear

Source: SS Leitheft, Year 8, Issue 7, Christmas 1942

A Word about Our World-View Style

We deem it a good sign that the enemy scatters leaflets over air-threatened regions that are directed against the Waffen-SS. The opponent has always jabbed where he presumes the strongest clamps of the Reich idea, and we consider it an honor to be viewed as the most passionate representatives of an uncompromising and clear National Socialist line. After all, no one has in seriousness come up with the idea that over there in the east the fight is about the greater honor and expansion of any religious institution. Everybody knows the Waffen-SS is deployed at the foremost front precisely because there Germandom defends Europe’s culture ground and with the military victory the decision will also be made over Europe’s reconstruction and rejuvenation from the Germanic world-view.

Clarity and Responsibility

This consciousness, however, includes a high responsibility. Whatever groups or individuals in our folk may have serious thoughts about the world-view or religious rejuvenation, they do not bear the leadership and the responsibility for the employment of the spiritual weapons, rather the Führer and the movement’s leading men. The SS, as the order of German men sworn to the Führer, shares a substantial portion of this responsibility and is proud to be recognized by friend and foe as the bearer of a clear political and ideological line.

The German claim to Europe’s leadership has as a prerequisite a complete clarity of world-view thought. We are aware that a folk cannot be really led by divided and unclear men, rather only by uncompromisingly clear thinking, courageous and at the same time real-politically acting men. No one may surpass us in clarity and goal-orientation of will, and if anybody may confuse an occasional restraint with inner insecurity, then he makes the same mistake that part of the German public once made in complete underestimation of the real power relationships of the movement.

The Soldierly Style

The style of our world-view is first and foremost determined by Prussian-German soldierdom. It is disciplined, simple, clear and simply not transferrable to people who are not deeply serious by what they say. Our world-view is above all not lofty. The soldier like the political soldier of the movement experiences danger with open eyes. His senses are sharpened. He does not speak of his deeds. When necessary, he suffers death without word and without complaint. His inner relationship to the creator of all things is simple and clear – and requires no intermediary. From him he receives life, and he gives his life back into his great order. He knows no one will help him, not even God, if he does not fight his own way out of distress and death. The German trust relationship between man and God has always remained the same through the centuries despite clouding through alien motifs of reverence and fear and shines bright and clear especially in difficult moments. That makes the German man so calm, so fearless and so unconcerned. The soldierly virtues are the main part of our world-view. Who has not passed through the school of the movement and of the army, through this self-evident fulfillment of duty, discipline and hardness against himself, is not authorized to take spiritual responsibility for our folk. There are no moral norms without deep, faith-based background. An army that without clear world-view just outwardly affirms these norms could at best present a well-drilled troop, which must however fail in a modem war where clarity and independence are demanded.

A second thing is hence decided: The relationship of the German to his Lord God has its main point in the spiritual and not in external forms. That is very decisive for the whole spiritual work within the SS, for our communal hours and especially for our celebrations. One should not forget that the great Germanic protest that arose from the ground of Central Europe against the church came not in the least from the different kind of Nordic style-feeling, which rejects any cult that is not the expression of a simple and natural religiosity. The protest has to rise again, if somewhere in the movement unclear men unburdened with responsibility would attempt to shift the emphasis in the sense of what was once overcome for always. The life of the Germanic man in his creative world, in his family and his folk, is so full of deep relationships that it requires no spiritual compulsion and no magic to peel out the simple religious core of his world-view.

A Good Core in a Rough Shell

It is a fundamental mistake to believe that the soldierly bearing, which in contrast to other European folks has a downright mythical significance in our folk, is not compatible with inner fineness and sensitivity, which are necessary for the faith- related leadership of our folk. In the Prussiandom of Frederick the Great the harshness and dryness of the external form entered into a downright unique connection with the inner richness and musicality of the German soul. One should read the letters and essays of Prussian statesmen and soldiers in order to recognize what loftiness and what fine feeling can hide behind a harsh and bare eternal form. On Germanic soil the final inner things downright require a certain covering through external reserve and sparseness of expression. German man cannot daily hawk his most valuable possession. Precisely in this sphere the slogan is true: “Be more than appear.” He knows that which one may designate chastity toward religious things. The less he speaks of it, the more they determine his action. One should not deceive himself; this external reserve has nothing to do with artistic emptiness. On the contrary: The intellectual and artistic history of our folk has given evidence of that inexhaustible richness that slumbers in Europe’s most soldierly nation and has again and again become the source of rejuvenation of other folks.

The inside, that so closes off itself, does not age so easily. An eternal youthfulness, light and clarity shine out to us from our folk’s history. It enables ever new resurrection after the most difficult catastrophes. What is presented to us as hardness and bareness is in reality the eternal youthful strength of a folk that surrounds itself with a rough and hard shell, through which dew-fresh, green twigs and leaves break again and again.

Cleanliness and Self-Criticism

Fundamentally, no kind of fantasy world is compatible with the purity and cleanliness of this bearing. Our time is too serious and too hard for us to again revive long overcome mistakes. Many so-called faith-teachings of the present have failed because they jumbled up fantastic, utopian images and scientific knowledge. Primitiveness of thought is no proof for religious and world-view leadership. Primitiveness should also not be confused with naturalness and with a thinking that is directed by natural instincts. For our scientific work is an indispensable component of the cleanliness and clarity of spiritual bearing. We affirm scientific knowledge and see no other way that with our senses and the categories of our thought to penetrate ever deeper into nature. Whoever denies this Faustian drive of German man is a romantic or Utopist and is filled with deep mistrust of the created world, to which our senses and our knowing also belong. We are, however, of the view that every fertile work stems from the belief in a natural world order, confirms it with its knowledge and again flows into it.

That is the light, courageous and disciplined spirit with which we approach the research of the Germanic roots of our folk. May it determine the style of our political and religious life.

Wilhelm Gschwend

Faith and Hardness

Source: SS Leitheft, Year 10, Issue 8. 1944

“In such unholy times one must provide oneself with innards of iron and an iron heart.”

Frederick the Great, 1757

Frederick the Great after the Battle of Kolin – by Julius Schrader

It is not hard to follow the Führer in hours of joy. What faith and loyalty are capable of, is proven only during setbacks and hours of stress. Precisely in these months as the fifth year of our folks’ hard and glorious struggle of fate comes to an end, it should be said that for us SS-men faith was never the same as blind trust in a malevolent fate, which would one way or another make things work out alright anyway, rather than for our whole life long, since we decided for the Führer’s cause, have never forgotten to look the enemy straight in the eye and to include the changes of fate in our calculations. We have had an idea that the Führer has more than once had a heart full of concern, perhaps precisely at the moment when our folk cheered him and had occasion to celebrate. Nothing, especially no victory, fell into the Führer’s lap. He had to so to speak defiantly wrestle every success from fate step by step. After victories and successes, one forgets the bitter path and the sleepless nights that led to them.

After defeats a folk in inclined to be thankless and shortsighted and to forget what has been accomplished. The path that lies behind us gives us cause enough to keep our faith and have the courage to not let ourselves be bent by any setbacks and to accept no defeat as final. Precisely in this historically important moment of our folk the history of the Seven Years War comes to mind, so near to the present. There is no span of German history that is more instructive and so full of most valuable experience for our whole folk. The struggle of the great king with his generals, officers and peasant sons against a vastly superior foe is an unprecedented example of the secret of a nation’s victory due to superiority of will. For seven years the great king fought on four fronts. The Reich, based on its central position in Europe, has so to speak since the cradle faced the continuous threat of its borders from great military powers. Little Prussia bore and fought through the same fate that later Bismarck and today Adolf Hitler had to take over as heir and task.

France, Austria, Russia and Sweden stood against the great king. Back then like today the Germanic middle had to draw two conclusions from its numeric inferiority: The first was the strictest concentration of all forces, an unbreakable by anything loyalty of officer and man to the king, hardest fighting spirit and an iron faith in the own cause. On the basis of these virtues Prussia and its great king withstood Kolin, Hochkirch and the most dangerous defeat of the Seven Years War, Kunersdorf. After each war year the situation was restored. Fate has a long breath and gives the crown of victory to the one whose bravery and spirit withstand greatest tests and stresses. The officers of the great king more than once during the war had to abandon homeland and family to the enemy, but nonetheless formed a ring of following around the king that no fate broke. “One may plunder our lands, one may devastate and burn them, one may rob us of ground and earth, yes even life, we will happily make all these sacrifices for our great king. ” That was the judgment of a Prussian officer in August of the year 1759.

The great king drew a second conclusion from the numeric inferiority of his armies: He tried to separate the enemy by lightning-like movements and beat them one after the other. Prussia could never be successful on all fronts simultaneously. But in the fateful struggle back then the god of war proved to be moody and made things hard for the king. Already after the defeat of Kolin in the second war year, the dice had fallen in such a way to make it foreseen that the plan to knock one main opponent out of the war through an annihilating battle had failed and that there would be a long-term war on four fronts, which would intensify over time. In this war the German army has to show a series of glorious campaigns in Poland, in Greece, in France and in Norway. Then came the long hesitation, the eighth month wait of our troops in France shortly before the invasion in England. The fourth opponent, the must imponderable of all, Russia, was closer to intervention than one could have expected. Its constantly escalating, blackmailing demands proven it. On June 21, 1941 it was decided that fate would not spare us a two-front war. And similarly like after Kolin in the Seven Years War, after the pitiless winter of 1941/1942, it was clear that the enemy in the east was not to be driven from the field through lightning-like operations. The west hence had time to catch up. We stand in the effects of this situation. It will be mastered. It will be mastered alone by unchangeable loyalty to the Führer, by unconditional obedience and by readiness to action to the last. May we in these hours remember what has been accomplished. The countless dead of the National Socialist army covers glorious battlefields. Now we must not beat an eyelash. We take blows, stubborn, but not desperate. More than once since 1918 fate has put the Führer and our folk to the test. Adolf Hitler, with a small and then ever-growing number of loyal followers, year after year overcame each threat. Hours of the most extreme risk had to be mastered, from the introduction of universal military service to the march into Austria and the Sudetenland to that fateful decision of June 21, 1941. The Führer mastered these hours, because he knew the following of his movement, his loyal officers and soldiers to be behind him. The spirit of our soldiers is the same as that of the Prussian army. Faith, duty and loyalty lie anchored immortal in the heart of the common German man and of the German woman. Never have we realized more than today what importance precisely the virtues have that the Reichsführer-SS has again and again emphasized to his men, namely loyalty and obedience. The German soldier is at every time good, courageous, reliable, full of trust and ready to the extreme, when he is well led. That is how he was in the First World War, too. Let us close the ring tighter around the Führer, like the old Germanic following around their leader. The strength of the German folk is unbroken. It will show itself worthy of the fate that its Führer will once more give it in hard hour.

Faith and loyalty are stronger than death.
They are the unshakeable foundations of victory.

Lower kind of soul,
Lower kind of soul,
to sun itself in the pleasure of good fortune!
Well filed air! It was
only won by the mercy of chance.
Never in good fortune
does higher meaning rise,
if life is good to us,
we do not rise over the swarm.
But against misfortune and terror
to rise more proudly, to stretch,
truly, that is what I call: with honors
to prove manliness!

Frederick the Great

Of the Eternal Laws of Life

Source: SS Leitheft, Year 4, Issue 8

According to the Führer’s words, “National Socialism is a cool teaching of reality based on sharpest scientific knowledge and their logical expression”. Our piety is “the unconditional bow to the divine laws of existence made known to us men. – Our prayer is: Courageous fulfillment of the resultant duties.”

National Socialism wins its truth from the view of the world. It is a real world-view. Possessing a world-view, however, means behavior toward life and the values of life that is in harmony with the view one has of the world. Each person looks at the world through his eyes; he experiences the world according to the pulse of his blood. World-view is hence always bound to the kind, and each folk has – becomes it is bound by common blood – its special world-view.

How do we Germans view the world?

When a German strolls across a field on a bright summer day or on a white winter night, he looks in reverence at the beauty of the world: Overhead the sky’s blue and the sun’s light, or the army of ever shining stars, or the clouds of dark hunt; all around the ripening fields and wide meadows full of stalks and blooms, or the glistening sea, or the light snowflakes of snow. And when in autumn nights he experiences the whipping sound of rainfall, as the forest struggles with the force of storms or the dunes on the coast with the waves of the sea, he may understand that the world, a place of beauty, is at the same time a field of eternal struggle. The strong man affirms the world as it is.

Never would be bore in a German heart the idea that the world is nothing by an “earthly valley of woe”. The divine creative force, according to our faith, is too sublime and too rich to create an “earthly valley of woe”.

The German man who talks a spring walk along forest paths and listens to the pious song of a bird that has built its nest in a tree, in which five young now dream toward life, could never produce the idea the young birds hatched from their eggs burdened with original sin. However, when listening to the light bird song he feels the joy of nature that proclaims that conception and birth are fulfillment of divine law. Does not a mother of our folk also fulfill the divine law of existence, when she gives the folk children? Never could German parents believe that the joy of fatherhood or motherhood is bound to a curse or a sin. Never could German children enter the world with original sin!

Through conception and birth emerge the things of life, and through death they depart again. When the leaves fall in autumn, when the ancient tree falls in the wind, that is a necessary event. The death of the individual living being, however, is not the “wage of sin”. The individual tree comes and departs according to natural laws: but the forests sing eternal! – So comes and departs the individual person: but the folks live eternal!

From the view of the world he thus wins the realization: The world in which we live is not an earthly valley of woe, rather blessed homeland earth; conception and birth are not sin and guilt, rather fulfillment of divine will; and death is not the wage of sin, rather life-law, necessity and fate. The Führer once explained:

“At the summit of the program does not stand secretive suspecting, rather clear realizing. – There were eras when half-darkness was the prerequisite for the effectiveness of certain teachings, and there is today an era where light is the basic prerequisite for our successful action.”

In the sunlight of knowledge shine the eternal truths of the National Socialist world-view. It is the result of Germanic struggle for knowledge and at the same time the inner certainty of Germanic character.

The struggle for knowledge, for light and truth, was always called heresy by obscurantists. So knowledge of the causality of the universe came under the curse of priests. And today the knowledge and the conscious observance of the eternal laws of life are also under the church’s ban.

Giordano Bruno was burned as a heretic, because he dared to speak out with heroic passion, completely in our spirit: “We seek God in the unchanging, unbending law of nature, in the reverent disposition of a spirit directed according to this law; we seek him in the brilliance of the sun, in the beauty of things that emerge from the lap of this our mother earth, in the genuine reflection of his essence, the sight of countless stars that shine on the immeasurable fringe of the one sky…”

The Germanic soul experiences God from the start directly: in the law of the earth, in the rustling of forests, in the raging of seas and storms, and the observation of the star-filled heaven it speaks reverently and piously. In such reverence it bears responsibility before the laws of nature. Heeding the laws of nature means affirming God; violating them means to alienate from the divine.

Today we again know: the law of the earth is also the law of our human life. And as the earth lives as a result of the sun, so must we humans remain loyal to the laws of life. As our ancestors, following the healthy instinct of their race, lived in harmony with the laws of nature, so can we – having become knowing through view and knowledge – consciously bring our life in harmony with the causality of the world.

Reverence for life is always the basis for a living faith and genuine piety. The person for whom the world is divine, because it appears to be shaped by God’s will, will never lose reverence for life and its laws. The separation of God and world springs from an alien way of thinking. The banishment of the divine from nature has as its result the contempt of earth and of earthly life. While original man – with the consciousness of being the bearer of earthly life – had reverence for himself as well as reverence for life itself, the man who only images a God beyond the world has neither reverence for himself nor reverence for what blossoms and prospers on earth. He only has reverence for what he images above the world, and receives a feeling of reverence for himself only along the detour of the feeling of being a creature, that means God’s creation.

We see eternal heaven in the beauty and thousand-fold blessed and holy earth. Heaven reveals itself to us in the millions of blooms in the young year, the waving gold of summer com fields, the shine of the snow and the purity of falling snow flakes at Christmas, the birth of life from the motherly lap.

Here Rosenberg’s words are valid: “If one labels this great reverence religion-hostile and atheistic, then the following decisive contradiction lies in this formless claim: if namely one teaches the existence of a creator and praises him in songs and prayers, then one cannot in the long run present the acceptance and observance of the laws of this creation as religion-less and their violation as religious duty.”

Observation of the history of all folks of the earth leads to the realization that each folk has the fate that it deserves. Since folks have emerged in accordance with the will of life, they themselves bear the responsibility for their fate. And the statement is valid: No God distributes right or injustice in history: the folks are responsible for themselves.

The decline of a folk is the natural result of the frivolous violation of the laws of nature. Only a reverent affirmation and the conscious observance of the divine laws of existence secure eternal life for a folk. The eternal life of our folk is the purpose of our work and all struggles. For “the victory of life is the purpose of the world”.

Everywhere we see manifestations of life, we recognize the will to preserve and perpetuate the own kind. “The divine law of the individual is to preserve and defend its own kind” (Houston Stewart Chamberlain). So each organism struggles for its life. Through that the world becomes the place of continuous struggle. It secures “the great health” for the world. For what cannot triumph in struggle, necessarily perishes.

Nature is the eternal teacher of the folks. It shows again and again the mortality of the individual, but also the endurance of the whole and the eternity of life-connections, at it at the same time shows the way by which this eternity will be won.

Nature is endlessly manifold and offers one and the same thing in a million-fold variety. But each organism and each act of nature reveals certain laws. They are necessary, for without their necessity, hence without causality, there would be no order in the world. Order, however, belongs to the essence of life. It is the task of man to comprehend the order of nature and to affirm its causality.

Through National Socialism German reverence for life was reborn; and in the struggle for a true-to-kind world picture the consciousness within us has become awake, that we honor God only by observing the eternal laws that rule the world as God’s eternal will.

SS-Hscha. Dr. Schinke

God Lives Only in Proud Hearts

Source: SS Leitheft, Year 10, Issue 6, 1944

A poet of our time whose work has achieved highest recognition wrote as his belief the pitiless words: “Only the people who need God, seek him. Whoever does not need him, does not seek him. Even whoever calculates about him, needs him.” Only the people who need God, seek him… Is that so? Is God, however one perceives him, a God of the burdened and of those despairing of life, a deception that we ourselves cleverly invented in order to deal with a world that, as it is, does not satisfy us? Is prayer always just a requesting, an act of comfort or of our impotence? Many pray in order to request, many pray in order to be comforted – but the God of comfort is not ours.

When we affirm the statement: “God lives only in proud hearts”, then we mean a different God than the comforting one, or at least a different way of association with him: we mean that God and courage and strength seriously belong together, and that hence even those men pursue God who do not need him, leastwise not out of fear.

It would be conceivable that a young man, after he has, together with a handful of men, bravely defended himself against a superior enemy force and in a manly manner held out in the most bitter hours between life and death, that such a man, after he had survived the danger, would squeeze his feeling into some kind of shout, yes, that he would curse! It is nonetheless to be presumed that he prays. And indeed in a very ardent and passionate manner. We are not so much moved by whether or what the man might be able to say – we are moved because the man, in the highest moments, is amazed at life as an ever greater, yet inscrutable, totality, and that this amazement, far removed from weakening or lowering the man, only then actually confirms him as part of a final, mighty fate. The man elevates himself beyond all that is only visible, tangible, practical; he elevates himself beyond all individual things and advances to the consciousness of the world, that secretive experience into we find ourselves born and from which we are tom by death, unasked, when the time comes. It is the might and greatness of man, however, that he, born without will, does not live through his existence arbitrarily, rather since the earliest years already and then ever more daringly faces this his existence as a seeker, what thirty, sixty, ninety years of life actually want and what this is: loyalty, love, comradeship, courage.

It is mankind’s mercy and curse, that to this hour nobody has found a concise answer for such thoughts and nobody may find it. God is not an “x” that could be precisely calculated with full certainly from some kind of equations; for us humans he is not a fact, rather a question, and to again and again pose this question, to again and again become aware of the conditionality of our existence, without tiring from it, that appears to us to be for the intellect the most beautiful and most fertile courage that can be imaged.

It does not mean much, to live. Everything born passes the short span until death and struggles for food and drink. But to step out from the spell of life, to freely affirm or reject it, that is the pride and nobility of our humanity; through this nobility and through this pride we first become the men. No point is set for thought where it must forever end; wonderfully fit and firm remains each person who carries within his heart the daring for a healthy, joyful world-feeling and god-feeling. How should he ever become bourgeois, small, low? There is a measure of things to which he must again and again stretch up and fight up: It is not him, rather the all of creation, as wide and as deep as it only appears to men.

We require an elevation and admit it straight out, that we require it, namely the elevation out of the all too stubborn and the all too prejudiced. We want to be uneasy and we want to be dissatisfied, as if we would indeed someday learn the secret of the clouds and seas, the secret of life, manifold a hundred- thousand times and a million-times. We ask the stars who placed them in the wonderful game of their fall and rise, and we ask the water to what distance and depth it wishes wants to escape us. We are stout-hearted enough not to flee from the eternal whence and wither, and we accept no ever so thorough account of nature as a sufficient interpretation of its foundation.

No amazement at the depth of the world should alienate us from the facts, not even from the struggle for bare existence; we want to become neither contemplative natures nor divided men, rather take up life with a free voice, the daily and often so bitter life as well as the transfiguring and purpose-giving. The God in whom we have trust corresponds to our hearts; he is our own heart in its world-open and world-affirming hours.

God lives in us, because we have set out to penetrate his world with the spirit of strength and to usurp it. Does it not, however, require a wonderful pride and an upright courage to set about such a conquest of world and God; does it not require also a noble steadfastness and reflection, to hold one’s own as a man before tremendous God?

We praise God and his world-creation more believably, the more proud, the more confident we appear in it. The laughing eye, the quickness of stride, a soul that can genuinely enjoy and elevate itself, genuine youth, genuine manliness, perseverance, love, comradeship, those are God’s banner-bearers. And here we join again with the spirit of the poet from which we started, who concluded the affirmation of his poet-faith with the words that bind us all: “Man, however, should carry the divine into the world!”

Our Revolutionary Will

Source: SS Leitheft, Year 9, Issue 5, Mai 1943

The second year of the struggle with the Bolshevik opponent now lies behind us. This winter, too, the almost constant assault of the Bolshevik masses has shattered on the resistance strength of the National Socialist army. What that means is understood only by the man who knows the war in the comfortless expanse of the east. The numeric superiority of the Bolshevik opponent and the employment of technical means make the moral accomplishment of the German army an unprecedented deed in history. We are today clear that only an army possessing a revolutionary will can endure the struggle against the Bolshevik masses. The old concepts of duty and military obedience do not suffice to produce that iron hardness and strength of spirit demanded by the conflict with the Russian opponent. There is no doubt that Bolshevism does not only work with mass and material. In the time of internal struggle against communism we have learned that a basically negative worldview as is represented by communism can also produce fighting traits like hardness and courage. Just like during the period of internal conflict in the Reich, so too in the last two winters has the might of the Bolshevik attack only been broken by the even greater revolutionary force, the even greater hardness and stronger fanaticism of the German army. What the experience of this two-year struggle with the Bolshevik opponent has brought, must now become the prerequisite for the coming decision: the world-view educational work for the army as well as the folk must lead to that uncompromising fanaticism of the entire nation, as a result of which each individual feels himself to be Adolf Hitler’s soldier and fighter.

The time is past when a few individuals could believe they could save their own personal lives regardless of the outcome of events. Between the two fronts of National Socialism and Bolshevism there are no longer any islands for spectators and well-meaning observers. That is true for each individual in our folk and for the totality of European folks. Either the whole ship and hence the whole crew will be saved or the ship goes down and with it the whole, valuable, blood substance of Europe sinks in the Bolshevik whirlpool. We SS-men had already clearly recognized the force and the gravity of the coming decision upon entrance into Russia and the first clashes with Bolshevik guard regiments. Our impression back then has only been confirmed by events. We are, however, determined to make this experience of the front soldier, this self-evident, wordless, fanatical loyalty to Adolf Hitler directed solely at the annihilation of the enemy, an unconditional demand for each individual folk comrade. The German folk once experienced the tragic drama of a front determined to the death and a defeatist homeland. That was in the years 1917 and 1918 and belongs to the past. The blame for that development fell on the folk’s leadership back then. We will with pitiless severity watch that the spirit of the front is fully the spirit of the whole Reich. The Reich’s west bleeds and in no way stands behind the front in the strength of endurance and the defense against the infernal attacks against our residential districts and cultural monuments. Only an uncompromising leadership can employ and direct the reserve strengths that are awakened precisely in this hard struggle for existence. It would be irresponsible and contrary to all experiences to in a war like the present one takes any consideration of the shifting views of whatever know-it-alls. For that this struggle is too merciless and the prize too precious. The path of our politics and the fate of our folk will be determined by the Führer and the minority determined to lead, just as in the Seven Years War Prussia’s fate and Prussia’s victory were not produced by unsteady men and the shifting opinions of the representatives of individual provinces, rather solely by the king. In the world war 1914-1918 it was learned that the morale of the men is determined by their leader. The company commander is decisive for the performance and morale of his troop. A few men in each unit might be able to support him independently. What is true for the troop, is true for the folk. A determined minority leads. History judges it. The responsibility of the future rests on it alone. A folk, however, wants to be led and more readily forgives individual mistakes that are unavailable than deficient decisiveness and lack of clarity of goal.

If at the start of this war there might have still existed any doubt in the necessary of the world-view education of our folk, it has long been overcome by the length and hardness of the struggle with the Bolshevik opponent. Prisoner interrogations confirm that the Bolsheviks continue to emphasize political education at the front, in the bunkers and trenches, even in pockets. We are determined to be an example in this area as well in the ranks of the Waffen-SS on the basis of the realization of the power of moral forces. Just as little as instruction in the use of an individual weapon can be overlooked, so too may the world-view education be neglected, which is conveyed by the example of the Führer, by occasional instruction as well as the actual world-view education. The methods of education are based on the military situation. Our whole armed forces and our whole German folk must be filled with the energy of the National Socialist world-view. Half-measures and compromises are doomed to failure, the more so as the struggle becomes harder. This war will only be won by a revolutionary nation and a revolutionary leadership. The use of technical weapons and military skill must be carried by a superior worldview. It bestows the stronger faith and despite all setbacks the hardness that alone defiantly wins victory. We are willing to draw all the consequences of this realization.