Auch Mein Kampf
(My Struggle Too)
March 24th, 2014
The pursuit of truth is never an easy path. Every man and every woman who has ever struggled to understand their place in the world and the reasons for why things are as they are will attest to the fundamental veracity of such a statement. From the moment of that first conscious step along the endless journey of searching out Life’s mysteries the work begins, and it rarely ceases until one’s last breath has been taken.
Such, I believe, was the case with Adolf Hitler in his own natural pursuit of understanding when, as a young and budding artist, he was forced by life’s exigencies to face and question the economic and political realities of life in Austria during the beginning stages of the 20 century. And so it remains today for multitudes, if not millions of souls, who also are being coerced by current circumstances into asking the very same questions of life that this historic figure once did. It is in this sense that I wish to draw a parallel between my own political unfoldment and that of Adolf Hitler and, in the process, try to reveal how Adolf’s struggle to understand what the world perceives as the “Jewish Question” was my struggle too and how my personal revelations respecting this ongoing phenomenon inevitably (as I later learned), turned out to be synonymous with his.
I must, in stating the above (and I believe I can state this with a high degree of confidence), also add that in my own case, after close to five decades of perseverance beginning at age 20, that this process of coming to terms with the Jewish Question is not in any way unique to myself but, in fact, is the case for anyone who sincerely strives to discern fact from fiction and truth from intentional deception in a world of duality that, by its very nature, inevitably forces the truth seeker to search for reasons for why things are as they are.
That said I wish to begin with a brief outline of my own life that will lead directly into the current topic of discussion.
In many respects I led a simple, normal life from birth until early manhood; one unencumbered by any of a multitude of possible scenarios wherein a child might have been negatively affected to the point that their subsequent growth might easily have been overshadowed by either physical, mental, emotional or sexual abuse, sickness, extreme religious indoctrination, family breakup or any of a myriad number of possibilities wherein their natural development could have suffered retardation in one form or another.
When I graduated from high school at the age of eighteen I was, for the most part, a regular, acceptable member of the society of my day albeit with a nascent streak of the rebel already present in my personality. My health was intact; my sexuality was normal; my moral fibre was of a nature that might best be described as that of a small “c” Christian and my intellectual capacities were well within the accepted parameters of the time.
I had been born in the late forties and up to the mid-fifties raised on a small farm in the central region of the Canadian prairies and had virtually no experience with urban living during that period of my growth. I was in a very real sense one of Mother Nature’s sons. When the year 1956 drew to a close my rural life ended with the sale of our farm and my family relocated to British Columbia to a northern coastal community called Kitimat where my father had found employment in what was then one of Canada’s newest and boldest economic undertakings by the Aluminum Company of Canada aka Alcan.
My arrival in Kitimat marked a pivotal point in what would later become a life time preoccupation with political pursuits in general but in particular with my involvement with things Germanic.
Just how this came about is still in some respects a mystery to me but the setting in which my interest in things related to Germany first became apparent was due to the time and place in which I then found myself. The second world war had ended only eleven years prior to my relocation to Canada’s latest “instant” city carved out of wilds of the West coast rainforest and because of the nature of the development itself there was a need for a large number of workers to fill the positions that suddenly became available with the advent of a major industrial project such as Kitimat then was.
This need translated into a massive influx of immigrants from Europe to fill the quota of required manpower and thus the new town became, in a very real and practically sense almost overnight, a miniature version of a European city composed of racial or ethnic elements from most, if not all, of the major nations from that region of the globe. The most predominant countries represented were Germany, Italy, Portugal, Hungary and the U.K. followed by a lesser assortment of Slavic countries and the Nordic nations of Sweden, Norway and Iceland. In other words Kitimat, from its onset, became a microcosm of European identities all bundled up together and situated in a veritable wilderness where, prior to then, only the First Nation Haisla people had lived from time immemorial.
I was in Grade Four when I moved to this small city and from then on I attended school with this broad, heterogeneous assortment of kids who, for the most part, were still learning to speak English when they first entered their Canadian classrooms. In fact, the English speaking students and their parents at that time were a minority in the city. It was there that I began my lifelong association with the German people.
In the fall of 1965, having achieved grades sufficient to permit me to enter an institution of higher learning, I applied to begin general studies at the newly created Simon Fraser University in Burnaby, B.C. an institution which opened its doors for the first time that very same year. I packed up my bags, hopped into my 1956 VW “bug” and wended my way down the province to the southern coast to begin my new academic life.
My parents were never affluent and so it was necessary for me to apply for student loans in order to survive. As well I had Ukrainian relatives from my mother’s side of the family who were living in the Vancouver area and so I was able to take up residence with one of my aunts and my maternal Grandmother and begin my studies.
Simon Fraser University (SFU) at that time was Canada’s newest and most controversial universities of the day. When I applied for admission I knew nothing about its origins or organization other than what I had gleaned from all the coloured brochures that were published to promote it. What was apparent though (and again, I was much too ignorant of the political system at that time to realize it) was the fact that the university was staffed by a rather large contingent of professors and academics who, for lack of a better term, might best be classified as Marxists in one form or another. Many came from the USA but others also arrived from the U.K. bearing credentials from prestigious Marxist institutions such as the London School of Economics. One of my professors at that period was the renowned Marxist sociologist Thomas Burton Bottomore, who was head of the Department of Political Science, Sociology and Anthropology at SFU from 1965 to 1967.
It was this stage of my life that most closely resembled that of Adolf Hitler’s own political unfoldment as contained in Chapter 2 of his autobiography, Mein Kampf (My Struggle) and titled “Years of Study and Suffering in Vienna”.
In Adolf’s case he had arrived in Vienna hoping to enter Art school to become a painter but for reasons now apparent Fate held another path for the young aspiring artist and his plans were suddenly dashed leaving him on his own to survive and refocus on a career in Architecture; one that would involve living impoverished in Vienna. It was, as he described it, “during this period that my eyes were opened to two perils, the names of which I scarcely knew hitherto and had no notion whatsoever of their terrible significance for the existence of the German people. These two perils were Marxism and Judaism.”
That one statement alone might easily encapsulate all of what has transpired in my own life over the past forty-nine years since entering SFU. Up until then the only “Marx” that I’d ever been even vaguely aware of was Groucho Marx, leader of the Marx Brothers Hollywood comedy act. Whatever history lessons that I had attended throughout high school obviously hadn’t prepared me for what was forthcoming at the university level.
And so much of my academic life was steeped in Marxist indoctrination from the onset and I, in my naiveté did my best to soak it up in order to maintain my Grade Point Average and move from semester to semester on my way to a degree which I hadn’t, as yet, even determined.
The Sixties, as most now recognize, was a period of intense political and spiritual upheaval, not only in B.C. but around the world and as a result of all of the unexpected changes the minds of many of the youth of the day were affected in ways that might best be described by the term “radical”. Like an unannounced bolt of lightning from out of a clear blue sky the youth of the Sixties were suddenly introduced to an intense period of political unrest coupled with the strange and mystifying world of psychedelic drugs, a factor that would ultimately end up playing a major role in subsequent changes to both the cultural and spiritual unfoldment of generations to come. It was a world in which I too would soon be immersed but before those changes occurred I had already acquired a certain prescience of mind with respect to the actual substance and intent of the Marxist ideology that I’d been so assiduously studying for the past two years at university.
One incident best describes what I mean. As with all universities, as a student I was constantly wondering about from class to class, passing by wall after wall and window after window covered with whatever propaganda the young and inquisitive minds of students had posted there to gain the attention of the world. One particular poster made mention of a meeting being held in the downtown east side of Vancouver organized by a group of Marxist Leninists. Being at the time familiar with them thanks to the indoctrination in my Political Science classes I decided to attend and see what was going on. When I arrived at the venue and milled about anonymously observing the posters and books and listening to the rhetoric of those present I suddenly began experiencing what might best be described as a gut feeling or an intuitive sense of something dark and sinister lurking within the atmosphere of the small crowd of Marxist adherents present in the room. It must have made a very poignant impression on me for afterwards I never forgot it and was also never able to feel a positive connection with the doctrine from that point on.
In Adolf’s predicament, respecting the two “perils” of Marxism and Judaism he states, “It is impossible to say when I might have started to make a thorough study of the doctrine and characteristics of Marxism were it not for the fact that I then literally ran head foremost into the problem.” The “problem” as it turned out was the influential Social Democratic Party of his day and his eventual awakening to its aims and intentions and to those who were controlling its inner workings.
And so it was this small, seemingly incidental experience with a meeting of a group of Marxist Leninists that I now relate to Hitler’s experiences with the Social Democratic Party (albeit in much greater detail) and which first made me wary of all things Marxist but, in terms of Adolf’s second “peril”, Judaism, that one would remain an enigma for decades to come before I finally was able to fit the piece into the puzzle making the picture complete. In fact, in the case of Judaism, I truly never made the connection until around thirty years after than incident in east Vancouver.
Adolf, on the other hand, having to forego his passion to become an artist and also having to survive somehow in Vienna, turned to working as a labourer in the building trades. It was then that he began encountering the actual effects of the Marxists and their ideology and how it played upon the workmen of his time. Soon after finding work he was forced to join a “trades union” in order to continue working and once in the union he was then surrounded by workers whose on the job discussions inevitably revolved around Marxist rhetoric; rhetoric that Adolf had to endure listening to over and over; rhetoric that consisted of repeated attacks upon all the things that he held dear to his heart.
As he put it, “I drank my bottle of milk and ate my morsel of bread somewhere on the outskirts, while I circumspectly studied my environment or else fell to meditating on my own harsh lot. Yet I heard more than enough. And I often thought that some of what they said was meant for my ears, in the hope of bringing me to a decision. But all that I heard had the effect of arousing the strongest antagonism in me. Everything was disparaged – the nation, because it was held to be an invention of the ‘capitalist’ class (how often I had to listen to that phrase!); the Fatherland, because it was held to be an instrument in the hands of the bourgeoisie for the exploitation of the working masses; the authority of the law, because that was a means of holding down the proletariat; religion, as a means of doping the people, so as to exploit them afterwards; morality, as a badge of stupid and sheepish docility. There was nothing that they did not drag in the mud.”
Eventually the endless bashing of Adolf’s ideals prompted him to join in the discussions in order to argue against the Marxist dogma of doom and gloom. That went on for a period of time until Adolf, determined to understand his subject and having studied in detail the literature, was able to advance his arguments to the point where the Marxists of his day were unable to refute his position. This inevitably led to a situation that is all too familiar. As Adolf described it, “From day to day I was becoming better informed than my companions in the subjects on which they claimed to be experts. Then a day came when the more redoubtable of my adversaries resorted to the most effective weapon they had to replace the force of reason. This was intimidation and physical force. Some of the leaders among my adversaries ordered me to leave the building or else get flung down from the scaffolding. As I was quite alone I could not put up any physical resistance; so I chose the first alternative and departed, richer however by the experience. I went away full of disgust; but at the same time so deeply moved that it was quite impossible for me to turn my back on the whole situation and think no more about it.”
As time passed Adolf continued studying in depth the behaviour of the Social Democracy Party and made it a priority to search out what he described as the “inner nature” of its doctrines. That of course, as with all things political in the modern era, inevitably led to only one eventual root cause and it was, therefore, at this juncture in both Adolf’s and my own quest for understanding of the political Gordian Knot, where we come to what is know historically as the “Jewish Question”.
Adolf put it best when first broaching the subject of who it was pulling the levers behind the facade of the Social Democratic Party for after some years of trying to discern the modus operandi of the Marxists and their control of the Social Democrats, he finally put two and two together and realized that what stood behind all of the doctrinaire rhetoric and literature of this gargantuan Marxist political monolith was a select group of individuals who were for the most part all adherents of a particular religion known as Judaism. It was that realization which prompted Hitler to state, “Knowledge of the Jews is the only key whereby one may understand the inner nature and therefore the real aims of Social Democracy.”
When I first began reading Mein Kampf a few years ago and reached the chapter which is the subject of this essay I was struck to the core of my being by the sudden knowledge of Adolf’s own personal awakening to the Jewish Question. Because of a lifetime immersed in a mental/intellectual atmosphere of thick, dark, maliciously impenetrable propaganda designed to force every young mind into believing that Adolf Hitler was the ultimate epitome of evil I had come to the conclusion years ago that Herr Hitler must have emerged, fully formed from the womb, a rabid and sinister anti-Semite who was already bashing his self-chosen brethren with his spoon while still seated in his high chair! Nothing less that such a conclusion could be drawn given the volumes of viperous vituperation and the multitude of morose and malevolently motivated Hollywood movies that constantly portrayed this consummate hater of Jews as the master of lies and the begetter of all bigotry toward God’s chosen people.
Now the truth had finally been revealed to me and I realized that my own awakening to this insidious deception so closely resembled that of Adolf’s that time literally stood still and in that instant realm of realization I understood not only Hitler’s soul but the soul of everyone who has come face to face with this eternal conundrum.
Adolf, in his precisely poignant language, describes how this process started:
“To-day it is hard and almost impossible for me to say when the word ‘Jew’ first began to raise any particular thought in my mind. I do not remember even having heard the word at home during my father’s lifetime. If this name were mentioned in a derogatory sense I think the old gentleman would just have considered those who used it in this way as being uneducated reactionaries. In the course of his career he had come to be more or less a cosmopolitan, with strong views on nationalism, which had its effect on me as well. In school, too, I found no reason to alter the picture of things I had formed at home.
“It was not until I was fourteen or fifteen years old that I frequently ran up against the word ‘Jew’, partly in connection with political controversies. These references aroused a slight aversion in me, and I could not avoid an uncomfortable feeling which always came over me when I had to listen to religious disputes. But at that time I had no other feelings about the Jewish question.
“There were very few Jews in Linz. In the course of centuries the Jews who lived there had become Europeanized in external appearance and were so much like other human beings that I even looked upon them as Germans. The reason why I did not then perceive the absurdity of such an illusion was that the only external mark which I recognized as distinguishing them from us was the practice of their strange religion. As I thought that they were persecuted on account of their Faith my aversion to hearing remarks against them grew almost into a feeling of abhorrence. I did not in the least suspect that there could be such a thing as a systematic anti-Semitism.
“Then I came to Vienna.
“I will not say that the manner in which I first became acquainted with it [the Jewish question. Ed.] was particularly unpleasant for me. In the Jew I still saw only a man who was of a different religion, and therefore, on grounds of human tolerance, I was against the idea that he should be attacked because he had a different faith. And so I considered that the tone adopted by the anti-Semitic Press in Vienna was unworthy of the cultural traditions of a great people. The memory of certain events which happened in the middle ages came into my mind, and I felt that I should not like to see them repeated. Generally speaking, these anti-Semitic newspapers did not belong to the first rank – but I did not then understand the reason of this – and so I regarded them more as the products of jealousy and envy rather than the expression of a sincere, though wrong-headed, feeling.
“My own opinions were confirmed by what I considered to be the infinitely more dignified manner in which the really great Press replied to those attacks or simply ignored them, which latter seemed to me the most respectable way.
“I diligently read what was generally called the World Press – Neue Freie Presse, Wiener Tageblatt, etc. – and I was astonished by the abundance of information they gave their readers and the impartial way in which they presented particular problems. I appreciated their dignified tone; but sometimes the flamboyancy of the style was unconvincing, and I did not like it. But I attributed all this to the overpowering influence of the world metropolis.”
These excerpts from Mein Kampf basically epitomize my own experience with respect to the Jews as I once perceived them. Like Adolf I had never had any dealings with them. I had grown up among Prairie farmers most of whom were either of British descent or else were German immigrants or Ukrainian Doukhobors of whom my mother was one. Even throughout my elementary and high school years I don’t recollect ever hearing about Jews and I also don’t recall there being any Jews in Kitimat although there may well have been the odd one in the form of a banker or a lawyer or a physician. My first actual encounter with a Jewish person was while at university when a fellow female student took a liking to me and we ended up communicating for a short while and she told me that she came from a Jewish family. At the time it meant nothing to me and the relationship never progressed beyond that of a brief acquaintanceship.
The ugly face of Zionism didn’t appeared before my eyes until around 1987 when, in the course of working on a letter to the local newspaper and researching information concerning the upheavals in Nicaragua and Guatemala, I came across and read Noam Chomsky’s pivotal book The Fateful Triangle: Israel, the United States and the Palestinians. That was my first glimpse of Israel, the ADL and the Zionist ideology.
Of course I wasn’t unaware of the problems going on in the Middle East at the time but all of the printed materials in the press of the day was so confusing that my mind simply turned away and avoided any attempt to fathom it all.
When I started my monthly tabloid The Radical in June of 1998 I was still relatively clueless on the main points with respect to Adolf Hitler and the National Socialist Party. In fact in various editions of the paper I would, at times, make reference to Hitler and the “nazis” in a negative manner simply because I was then under the Zionist-created illusion that had been drummed into my mind throughout my lifetime. Thank goodness that one of my German readers out in Ontario eventually wrote a “Letter to the Editor” in which they kindly implored me to take a second look at my thinking on the subject. When I published the letter in the next edition of the paper I began to get additional letters admonishing me to not change my former stance on Hitler and that’s when the light slowly began to break upon the horizon of my mind and skepticism on the subject of all that I had been brainwashed into believing about Germany and Adolf Hitler and the National Socialists began to take hold.
And so it was for Adolf Hitler a hundred years ago when he arrived in Vienna knowing little of the Zionist Jews and thinking that the “mainstream media” of his day – what he referred to as the “World Press” – was the best place to find impartial, independent journalistic reportage of political events.
But as time passed his regular study of the Vienna press began revealing discrepancies which made Adolf question their motives. One example in particular was the newspapers’ position on Germany’s then Emperor William II. A campaign was underway initiated by members of the Reichstag that angered Adolf immensely. Basically it prohibited William II from addressing parliament and, as Adolf viewed it, “The fact that the Emperor was prohibited from speaking in the Reichstag made me very angry, because the prohibition came from a side which in my eyes had no authority to make it. For at a single sitting those same parliamentary ganders did more cackling together than the whole dynasty of Emperors, comprising even the weakest, had done in the course of centuries.
It annoyed me to have to acknowledge that in a nation where any half-witted fellow could claim for himself the right to criticize and might even be let loose on the people as a ‘Legislator’ in the Reichstag, the bearer of the Imperial Crown could be the subject of a ‘reprimand’ on the part of the most miserable assembly of drivellers that had ever existed.”
Eventually Adolf began looking beyond the great Vienna Press at some of the other publications; ones which, at the time, he considered to be “anti-Semitic” in nature, in particular the Deutsche Volksblatt. But as it turned out it was in that publication that he came across the work of Dr. Karl Lueger and his Christian Socialist Movement. Setting aside his preconceived notions about the publication Adolf began reading about Leuger and as he later wrote, “even an elementary sense of justice enforced me to change my opinion when I had the opportunity of knowing the man and his work, and slowly that opinion grew into outspoken admiration when I had better grounds for forming a judgment. To-day, as well as then, I hold Dr. Karl Lueger as the most eminent type of German Burgermeister. How many prejudices were thrown over through such a change in my attitude towards the Christian-Socialist Movement!
My ideas about anti-Semitism changed also in the course of time, but that was the change which I found most difficult. It cost me a greater internal conflict with myself, and it was only after a struggle between reason and sentiment that victory began to be decided in favour of the former. Two years later sentiment rallied to the side of reasons and became a faithful guardian and counsellor.
At the time of this bitter struggle, between calm reason and the sentiments in which I had been brought up, the lessons that I learned on the streets of Vienna rendered me invaluable assistance.”
It was then that Adolf began looking elsewhere for answers to the hidden questions that plagued his understanding. He purchased some anti-Semitic pamphlets but upon reading them found too many discrepancies in the literature. As he put it, “The subject appeared so enormous and the accusations were so far-reaching that I was afraid of dealing with it unjustly and so I became again anxious and uncertain.”
This was also the period that Adolf became aware of the Zionist movement which had taken outward form back in 1897 in Basel, Switzerland and was now building strength in Vienna. The more he studied it the more he realized that while amongst the Jews themselves they gave the outward appearance of being in disagreement over the aims of the new organization, beneath all the rhetoric he sensed a concerted effort to remain unified; a deliberate plan that concealed from the general public by the press. In his words, “Thus there was no real rift in their internal solidarity. This fictitious conflict between the Zionists and the Liberal Jews soon disgusted me; for it was false through and through and in direct contradiction to the moral dignity and immaculate character on which that race had always prided itself.”
Once the aperture of truth began opening Adolf’s view of Judaism and Zionism took on greater clarity. As he put it, “In my eyes the charge against Judaism became a grave one the moment I discovered the Jewish activities in the Press, in art, in literature and the theatre. All unctuous protests were now more or less futile. One needed only to look at the posters announcing the hideous productions of the cinema and theatre, and study the names of the authors who were highly lauded there in order to become permanently adamant on Jewish questions.”
Before long, he states: “I began then to investigate carefully the names of all the fabricators of these unclean products in public cultural life. The result of that inquiry was still more disfavourable to the attitude which I had hitherto held in regard to the Jews. Though my feelings might rebel a thousand time, reason now had to draw its own conclusions.
The fact that nine-tenths of all the smutty literature, artistic tripe and theatrical banalities, had to be charged to the account of people who formed scarcely one per cent of the nation – that fact could not be gainsaid. It was there, and had to be admitted. Then I began to examine my favourite ‘World Press’, with that fact before my mind.
The deeper my soundings went the lesser grew my respect for that Press which I formerly admired. Its style became still more repellent and I was forced to reject its ideas as entirely shallow and superficial. To claim that in the presentation of facts and views its attitude was impartial seemed to me to contain more falsehood than truth. The writers were – Jews.
I had now no more hesitation about bringing the Jewish problem to light in all its details. No. Henceforth I was determined to do so. But as I learned to track down the Jew in all the different spheres of cultural and artistic life, and in the various manifestations of this life everywhere, I suddenly came upon him in a position where I had least expected to find him. I now realized that the Jews were the leaders of Social Democracy. In face of that revelation the scales fell from my eyes. My long inner struggle was at an end.”
This aspect of Adolf Hitler’s political awakening to the depth of Jewish pervasiveness of German culture and control of the German print media is one of the most enduring,instructive features to come down through history and now present itself for juxtaposition to those who are presently seeking a realistic understanding of how the current state of the world’s volatile and unpredictable political climate has come about. It provides the reader and researcher with a direct link to the overwhelming power and influence of what today is commonly referred to as the “mainstream press or media”.
In my own case and in the case of countless others who’ve experienced a similar epiphany of understanding, whenever it clicks; whenever it gels; whenever it suddenly comes into focus; whenever that missing piece of the puzzle finally appears in the mind’s eye; that’s when each of us experiences the same “revelation” that Adolf Hitler did back in Vienna and that’s also when there is no turning back, no return to a denial of this fundamental truth.
Adolf’s concluding remarks on the subject of Jewish Marxism and Judaism as found in Chapter Two of Mein Kampf bear careful reading for they are some of the most profoundly prophetic words ever written on the Jewish Question and are as intensely relevant today as they were a century ago. He sums up his experience in Vienna with the following:
“As I critically reviewed the activities of the Jewish people throughout long periods of history I became anxious and asked myself whether for some inscrutable reasons beyond the comprehension of poor mortals such as ourselves, Destiny may not have irrevocably decreed that the final victory must go to this small nation? May it not be that this people which has lived only for the earth has been promised the earth as a recompense? Is our right to struggle for our own self-preservation based on reality, or is it a merely subjective thing? Fate answered the question for me inasmuch as it led me to make a detached and exhaustive inquiry into the Marxist teaching and the activities of the Jewish people in connection with it.
The Jewish doctrine of Marxism repudiates the aristocratic principle of Nature and substitutes for it the eternal privilege of force and energy, numerical mass and its dead weight. Thus it denies the individual worth of the human personality, impugns the teaching that nationhood and race have a primary significance, and by doing this it takes away the very foundations of human existence and human civilization. If the Marxist teaching were to be accepted as the foundation of the life of the universe, it would lead to the disappearance of all order that is conceivable to the human mind. And thus the adoption of such a law would provoke chaos in the structure of the greatest organism that we know, with the result that the inhabitants of this earthly planet would finally disappear.
Should the Jew, with the aid of his Marxist creed, triumph over the people of this world, his Crown will be the funeral wreath of mankind, and this planet will once again follow its orbit through the ether, without any human life on its surface, as it did millions of years ago.
And so I believe today that my conduct is in accordance with the will of the Almighty Creator. In standing guard against the Jew I am defending the handiwork of the Lord.”
Thus we see exemplified, after studying the highlights of Adolf Hitler’s quest to understand the world in which he lived while in Vienna and his connection to the Jews and their eternal handiwork, none other than ourselves and our own personal quest for truth. And therein lies both the magic and the mystery of this amazing man who, once he knew with absolute certainty what the problem was, devoted the remainder of his life to the struggle to show his people how they too could understand their own dilemmas and the dilemma of the German nation itself. And here again one might just as easily state that the fate of Germany also symbolized the fate of every nation when it came to the question of their survival as sovereign, democratic, independent and free countries.
Today the world stands precariously poised on the edge of a dark and frightening abyss; one that without exaggeration threatens all life on the planet and ominously resembles the same political scenario that Adolf Hitler warned his people of back in the midst of the 1920’s when Mein Kampf first appeared in print. The world, unfortunately, didn’t get it then and from 1939 onward to the present day, it still hasn’t got it and all the while that it languished in its artificially induced, mind-controlled, Zionist-created coma, the Jewish Marxist juggernaut continued on in its unrelenting pursuit of power and control over the minds of humanity and the resources of the planet.
Adolf Hitler, for all his genius and determination, wasn’t able to breech the barriers of Zionist imposed ignorance that the Jewish-controlled media machine of his day had placed upon the nations of the Western world. When he came to power in Germany in 1933 his party and his nation represented the only viable alternative to the growing threat of Marxist communist totalitarianism but at the same precise moment in history the strongest nation on earth, the United States of America, had also just voted in a political party that was firmly in the hands of the Marxist Jewish communist cartel and so for all of Germany’s heroic and noble efforts to stop the Zionist communist onslaught coming out of the Soviet Union, their strength of purpose was never fully appreciated or understood by those who, through deception, coercion, bribery and malice, had joined the cult of Marxist communist cruelty and ended up backing the forces of evil over those which would have stemmed the growing tide of terror and war which has since washed over the planet and now appears ready to engulf in full what Hitler reverently referred to as “the handiwork of the Lord.”
And so here is where we finally come to the crux of the whole issue of the Jewish Question and all that it entails in terms of the past century’s analysis plus what is currently going on at an even greater pitch now that global circumstances have reached such critical proportions. What’s plainly evident to observers who have mastered the formerly unresolved equation of the inordinate and lethally dangerous power and influence of the Zionist Jews and their worldwide lobby network is that the problem itself, persistently and adamantly concealed behind the colossal deception known as the “6 Million Jewish Holocaust” and promulgated mercilessly by the Jewish controlled media propaganda machine since the end of World War 2, has now reached proportions that threaten the actual survival of humanity itself and therefore must, beyond all else, command our immediate and undivided attention.