Hitler (40 page)

Hitler himself had soaked up this basic mood of angst, and with his disposition to drive things to extremes, to see periods in terms of eons, he felt that the fate of mankind was at stake. “This world is at an end!” He was obsessed by the notion of a world-wide disease, by viruses, termites, and the tumors of humanity. He later turned to Hörbiger's world ice theory, which held that fire and ice had always struggled for supremacy in the universe, and his imagination was caught by the idea that the history of the planet and the evolution of man could be traced back to massive cosmic cataclysms. With deep fascination he anticipated the fall of nations and civilizations, and this cataclysmic view of history came to be coupled with his belief in messianic figures and his sense of his own great destiny. Students of the period have marveled at the determination with which he pursued his program for destroying the Jews right up to the last possible moment during the war, without regard for military necessities. This determination cannot be explained as mere obstinacy. Rather, Hitler was convinced that he was in the midst of a titanic struggle whose importance outweighed any events of the moment. He felt himself to be that “other force” which hurls evil “back to Lucifer” in order to save the universe.
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The concept of a cosmic struggle runs all through
Mein Kampf.
However absurd or fantastical this may appear in retrospect, we cannot deny the metaphysical earnestness of Hitler's thinking. “We may perish, perhaps. But we shall take a world with us. Muspilli, universal conflagration,” he once said in one of his apocalyptic moods. There are many passages in
Mein Kampf
that soar into universal dimensions. “The Jewish doctrine of Marxism,” he asserts, “... as a foundation of the universe... would bring about the end of any order intellectually conceivable to man.” The very illogic of such a thesis, which raises an ideology to the level of a principle of order in the universe, demonstrates Hitler's urge to think in cosmic terms. It was necessary for “the stars,” “the planets,” “the world ether,” and the “light years” to take part in his personal struggle, for which “creation,” the “planet Earth,” and the “Kingdom of Heaven” served as backdrop.

These terms could readily be combined with the principle of the struggle for life and of the survival of the fittest, resulting in a sort of eschatological Darwinism. “The earth,” Hitler was fond of saying, “is like a chalice passed from hand to hand, which explains the efforts to always get it into the hand of the strongest. For tens of thousands of years...” He discerned a sort of fundamental law of the universe in the perpetual and deadly conflict of all against all:

 

Nature... puts living creatures on this globe and watches the free play of forces. She then confers the master's right on her favorite child, the strongest in courage and industry.... Only the born weakling can view this as cruel, but he after all is only a weak and limited man; for if this law did not prevail, any conceivable higher development of organic living beings would be unthinkable.... In the end, only the urge for self-preservation can conquer. Beneath it so-called humanity, the expression of a mixture of stupidity, cowardice, and know-it-all conceit, will melt like snow in the March sun. Mankind has grown great in eternal struggle, and only in eternal peace does it perish.

 

This “iron law of nature” represented the beginning and end of all his lucubrations. From it he drew such lessons as that “all imaginable means” were permissible in the struggle for survival of nations: “persuasion, cunning, cleverness, persistence, kindness, wiliness, and brutality,” or that there was basically no contradiction between war and politics, rather that “the ultimate goal of politics” was war. The idea of such an iron law pervades Hitler's concepts of justice and morality, which he tried to pattern on what happened in nature. It also underlies his belief in the Führer principle as well as his concern with nationalistic and openly bellicose racial selection. He boasted of his intention of marching over Europe in great “blood-based fishing expeditions” to help blond, pale-skinned human material “spread its blood” and thereby win dominance. Within this philosophy of total struggle, obedience ranked far higher than intelligence, readiness for action far higher than insight, while fanatical blindness became the highest virtue. “Woe unto him who lacks faith!” Hitler sometimes cried. Even marriage was seen as a union for purposes of selfperpetuation, while the home was defined as a “fortress from which the battle of life is waged.” Using rough analogies between the animal world and human society, Hitler pronounced the superiority of the ruthless over delicately structured organisms, of strength over mind. The apes, he claimed, trampled every outsider to death as an enemy of the community, “and what was right for apes must be even more applicable to men....”
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One might suspect a trace of irony in such statements, but that is belied by the earnest tone of conviction with which Hitler cites the eating habits of apes as confirmation of his own vegetarianism; the apes showed the way. And, he continued, a glance at nature reveals that the bicycle, for instance, is correctly conceived, whereas the airship is “totally insane.” Man has no choice but to look to the laws of nature and follow them; there can be “no better system” than the merciless principles of selection prevailing among wild animals. Nature is not immoral: “Who is at fault when the cat eats the mouse?” he asks scornfully. Man's so-called humanity is only “a tool of his weakness and thus in actuality the most cruel destroyer of his existence.” Struggle, conquest, destruction are immutable. “One being drinks the blood of another. By dying, the one furnishes food for the other. We should not blather about humanity.”

Hitler's complete blindness to the rights of others and others' claim to happiness, his utter amorality, are nowhere revealed so clearly as in this “unconditional reverence for the... divine laws of existence.” There is surely an element of late-bourgeois ideology here, which tried to compensate for the decadence and feebleness of the age by glorifying mindlessness and equating brutality and primitiveness with the natural and primeval state of things. It would also seem that such a creed provided Hitler with a lofty justification for his personal coldness and lack of feeling. He could better deal with his aggressive impulses by converting struggle, murder, and “blood sacrifice” into acts of obedience to a divine command. “By defending myself against the Jew, I am fighting for the work of the Lord,” he wrote in
Mein Kampf,
and almost twenty years later, in the midst of war and extermination, he asserted with considerable complacency: “I have always had a clear conscience.”

War and destruction were essential to restore the shaky balance of the world: that was the morality and the metaphysics of his policies. Pursuing his favorite game of letting the epochs of history unreel before his eyes in broad vague outline, mulling over the reasons for the decline of peoples and cultures, he always discovered the cause of their downfall in their failure to obey their instincts. The crumbling of mighty systems of power could be traced to a flouting of Nature, especially to miscegenation. For although all creatures adhere strictly to the instinct for racial purity, and the “titmouse seeks the titmouse, the finch the finch, the stork the stork, the field mouse the field mouse,” man is prone to act contrary to the laws of nature and to commit biological adultery. Impotence and the death of nations from old age were simply the revenge taken by Nature for the denial of her primal order: “Blood mixture and the resultant drop in the racial level is the sole cause of the dying out of old cultures; for men do not perish as a result of lost wars, but by the loss of that force of resistance which is contained only in pure blood. All who are not of good race in this world are chaff.”
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Behind this stood the doctrine of creative racial nuclei: since primeval times small Aryan elites have prevailed over the dull, slumbering masses of historyless inferior peoples, using them to further those abilities that are the mark of the Aryan genius. Aryans are the Promethean bearers of light. They alone are capable of establishing states and founding cultures, “forever kindling anew that fire of knowledge which illumined the night of silent mysteries and thus called man to climb the path to mastery over the other beings of this earth.” Only when the Aryan nucleus began mingling with the subject people did decline and downfall follow. For “human culture and civilization on this continent are inseparably bound up with the presence of the Aryan. If he dies out or declines, the dark veils of an age without culture will again descend on this globe.”
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This was the very peril mankind was once again confronting. Unlike the times of demise of the great empires of antiquity, what was now threatening was not just the extinction of a culture but the end of all higher humanness. The decay of the Aryan nuclear substance had gone further than ever before. “Germanic blood on this earth is gradually approaching exhaustion,” Hitler warned. He saw the forces of darkness pressing in from all sides, as if aware of impending victory. “I tremble for Europe!” he exclaimed in one speech and conjured up a vision of the old continent “sinking into a sea of blood and grief.” Once again, “cowardly know-it-alls and critics of Nature” were undermining Nature's elemental laws. These scoundrels were agents of an “all-embracing general offensive” that appeared under numerous guises: Communism, pacifism, the League of Nations, all international movements and institutions in general. Similarly, the Judaeo-Christian morality of pity and its verbose cosmopolitan variants tried to persuade man that he could overcome Nature, raise himself up to be master of his instincts, and achieve eternal peace. But the truth was that no one could “rebel against a firmament.” The indubitable will of Nature determined the existence of nations, their clashes in war, the division of mankind into masters and slaves, the brutal preservation of the species.

It is not difficult to discern the mark of Arthur de Gobineau upon this system. In his doctrine of the inequality of races Gobineau had first formulated the anxiety connected with the modern age's racial conglomerations. The downfall of all cultures could be traced to promiscuous racial mixing, he had argued. This French aristocrat's race complex, his aversion for the “corrupt blood of the rabble” clearly sprang from the resentments of an abdicating ruling class. Nevertheless, his doctrine was taken up by certain literary sects of the period and spawned a whole literature along similar lines. Significantly, Hitler simplified Gobineau's elaborate doctrine until it became demagogically usable and offered a set of plausible explanations for all the discontents, anxieties, and crises of the contemporary scene. Versailles and the excesses of the Bavarian soviet republic, the evils of the capitalistic system, and the outrages of modern art, night life and syphilis—all became aspects of that age-old struggle whereby the lower races attempted to destroy the noble Aryan. And hidden behind it all, instigator, mastermind and power-greedy archfoe, a bugbear of mythological dimensions, stood the Eternal Jew.

He was an infernal, crazily grimacing phantom, “a growth spreading across the whole earth,” the “lord of the antiworld,” a complex product of obsessions and clever psychology. In keeping with his theory of focusing upon a single opponent, Hitler made the figure of the Jew the incarnation of all imaginable vices and dreads, the cause and its opposite, the thesis and the antithesis, literally “to blame for everything,” for the tyranny of the stock market and for Bolshevism, for humanitarian ideology and for 30 million victims tortured to death in the Soviet Union “in veritable slaughterhouses.” In a conversation with Dietrich Eckart, published after Eckart's death but while Hitler was still in Landsberg prison, Hitler expounded the identity of Judaism, Christianity, and Bolshevism by references to Isaiah 19:2–3 and Exodus 12:38.
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He showed that the Jews had been expelled from Egypt because they had tried to produce a revolutionary mood by inciting the rabble with humanitarian phrases (“just as they do here”). From this it followed that Moses was the first leader of Bolshevism. And just as Paul virtually invented Christianity in order to undermine the Roman Empire, so Lenin employed the doctrine of Marxism to bring about the end of the present system. Thus, Hitler argued, the Old Testament already provided the pattern of the Jewish assault upon the superior, creative race, a pattern repeated again and again down the ages.

To be sure, Hitler never lost sight of the propaganda value of his anti-Semitism. He was highly aware of that aspect of things. If the Jew did not exist, he remarked, “we would have had to invent him. A visible enemy, not just an invisible one, is what is needed.” But at the same time the Jew was the focus of his emotions, a pathological mania; the form the Jew took in Hitler's own mind did not differ greatly from the diabolical propaganda image he had created. The Jew was the grotesque projection of everything Hitler hated and craved. Certainly the thesis that the Jews were striving for world domination made good propaganda; but over and beyond such Machiavellian considerations he really believed this thesis, saw it as the key to all sorts of phenomena. He clung more and more to this “redeeming formula,” convinced that through it he understood the nature of the great crisis of the age that he alone could cure. Toward the end of July, 1924, a Nazi from Czechoslovakia, who had come to Landsberg for an interview with the Führer, asked Hitler whether his attitude toward. Judaism had changed since his imprisonment. He replied: “Yes, yes, it's quite right that I have changed my mind about the way to fight Judaism. I have realized that hitherto I have been much too mild. In the course of working out my book I have come to realize that in the future the most stringent methods of struggle must be employed if we are to fight through successfully. I am convinced that this is a vital question not only for our people, but for all peoples. For the Jews are the pestilence of the world.”
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