Artworks by Adolf Wissel

Born 19 April 1894 to Velber at Hanover from a peasant family, youngest son of three brothers to farmer Heinrich Wissel. The brother Heinrich , who will inherit his father’s farm activities and continue with them,  died just 28 years for the consequences of war wounds.
Adolf began his studies in Decorative Arts (Arts and Crafts School) Hanover, where he attended courses by 1911 to the 1914. In 1916 became a soldier at the front  of the First World War. He finished his training by 1922 to the 1924 Academy of Art in Kassel with the painter Curt Witte. His artistic development is also influenced by Carl Bantzer, who is the director of the Academy during the years when Adolf began his studies.
From 1924 on he  will seldom leave his hometown. He painted several works devoted to the life of the peasants (portraits, figure, groups) and represents the rural life of Lower Saxony in a spirit close to that völkisch.  Paints portraits of Wilhelm Raabe and Alexander von Humboldt for schools of the same name. He also produced murals for the Landesbank, to the town hall and the office of the Ministry of Culture of Lower Saxony in the city of Hannover. The 1 April 1933 Receives award in the city of Hannover and 1 April of the same year he joined the NSDAP. In 1934 he married Ella, a girl  near the farm of his brother, where Adolf organizes his studio. In the Big German Art Exhibition of 1937 to the 1944, he, most part, represent the people’s lives and portraits of peasant. These paintings were part of the NSDAP’s ‘blood and soil‘ campaign, designed to associate the ideas of health, family and motherhood with the country.  He died in Velber in 1973.




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Hitler with Admiral Raeder in 1941

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National Socialism Basics Part 3

Nationalism, Socialism and National Socialism

“One does not become a National Socialist. One only discovers, sooner or later, that one has always been one.” — Savitri Devi

Nationalism is based on the view of a country as a living being in itself, as opposed to a mere contractual entity produced by interactions between humans. A country consumes food, expends energy and produces waste. A country has a memory of its own past, imagines its own future, and can collect and analyze information to generate knowledge. A country communicates and forms friendships or hostilities with other countries. A country goes through the cycle of birth and death. A country can produce offspring countries. By any characteristic commonly used to define life or consciousness, a country really is alive and conscious. This view does not deny that inhabitants of the country each have a consciousness of their own, but perceives at the same time a national consciousness as a larger-scale unit**. A nationalist therefore attempts to relate to a country holistically, as if to a person.

“The present day doctrine is: Society is the sum of the individuals — the State at its best a convenient aggregation of individuals or associations. We may compare this doctrine of the construction of society to a heap of stones. The only real thing about it is the individual piece of stone. Its shape is a matter of chance; whether a stone is on top or underneath is indifferent. The result is neither more nor less than a heap. … But the National Socialist doctrine of society and philosophy of the State is the house. Speaking mechanically, a house also consists of so many individual bricks. … But anyone can see that a house is a higher entity, something new and peculiar … more than a mere sum total of bricks heaped together.” – Gottfried Feder

(** By this logic, the reverse also applies, so that smaller-scale units can also be considered to have consciousness of their own. As Miguel Serrano asserts: “For Aryans, atoms have never been numeric abstract empty formulas. They are gnomes.”)

Broadly speaking, any ideology committed to the development of the country as a whole unit can be described as a nationalist ideology. Nationalism never confines itself to the interests of any subgroup within the country, but always considers the impact of an action on every subgroup within the country, based on a view of every subgroup as akin to an internal organ in the body, and an understanding that depriving one organ in order to boost another is no way to a healthy body. Instead, nationalism expects every subgroup to be prepared to help out every other during times of crisis, just as in a youthful body the strong organs will automatically work harder than usual to assist weakened organs back to strength (whereas in an elderly body the weak organs receive no help from the strong organs, and hence eventually fail), in Hitler’s words: “If somebody or other objects that the continual giving involves too heavy a burden, then we must reply that that is the idea of a truly national solidarity. True national solidarity cannot find its sense in mere taking.” Nationalism identifies as enemies of the state any and all subgroups within the country with an agenda to exclusively advance its own interests rather than serve the country as a whole, based on a view of such subgroups as cancerous organs that drain the rest of nutrients and at the same time spread the cancer to them. The most well-known example of this is Jewry (see below), but it applies more generally to any group established around racial identity, class consciousness, education level, gender, sexual preferences, religious exclusivity or any other psychological notion that ultimately produces tribalist behaviour. Members of such groups cannot be accepted as citizens of a nationalist state.

Another principle of nationalism is that a country cannot expect and should not wait to be helped from outside (whether by other countries or by entities such as banks or the UN), but must find ways to help itself. This is not to say that a country is obliged to always refuse outside help when offered it, but only that none of its plans should be contingent on outside help to succeed, so that it never finds itself in a position of having to accept help that comes with strings attached. Nor does it mean that a country should not give help to other countries at cost to itself. Nationalism does not imply isolationism, non-interventionism or otherwise indifference to the plight of other countries, and above all does not imply acting solely with the interests of one’s own country in mind. On the contrary, a genuinely nationalist country would encourage other countries not to be perpetually dependent on outside help either, and therefore offer them all short-term help it can give so as to enable their eventual long-term independence, in Hitler’s words: “The aim of all social activity must never be merely charitable relief, which is ridiculous and useless, but it must rather be a means to find a way of eliminating the fundamental deficiencies in our economic and cultural life.”

(In such attitudes, nationalism is in complete disagreement with identitarianism (including Zionism), which declares: “It makes decision for its own people and does not consider its impact on others.” Identitarianism is tribal; nationalism is anti-tribal. The fact that much of the present-day far-right uses the two terms interchangeably is ample evidence of their illiteracy, and of Zionist success in confusing the vocabulary of political discourse.)

Nationalism is not an ideological principle in itself, but rather an executive principle which can serve a wide range of ideologies. A capitalist can be a nationalist provided he believes in attracting money to the country rather than following the money wherever around the world it goes (as an international capitalist would do). In the same way, a nationalist communist will aim at equalizing wealth distribution inside his country, rather than worry about equalizing wealth distribution between different countries. A nationalist fascist will aim at giving his country a state capable of both internal and external power projection, rather than the latter alone. A nationalist libertarian will aim at making his entire country run on minimal government, rather than tolerate more government in some parts of the country than others. And so on.

“Hitler … not only recognised the necessity of national unity above everything else, but was also willing to press to the hilt the demand for social justice.” – Alfred Rosenberg

Socialism is the belief that state intervention is essential to realistically combatting social injustice, and that it is the moral duty of the state to so intervene. It is based on the view that the stateless system (e.g. free markets) is rigged against true merit in favour of non-merit-based competitive advantages, a problem which can therefore only be remedied by adding rules to the system, where the rules have been derived with the promotion of merit in mind, and function as to nullify the non-merit-based competitive advantages.  Any and all who choose not to follow these rules are thus enemies of merit and hence must be declared outlaws who also no longer receive protection from the rules as citizens receive.

“The aim of a National-Socialist government is to encourage the noble change and further evolution of human beings in such a way that they progress upward towards a more noble way of living and the establishment of a noble and just order. This involves creating favourable conditions for the emergence and blossoming of the innate nobility of individuals.” – David Myatt

There are many distinct notions of supposed social injustice, which follow from many distinct notions of merit. Democratic socialism, for example, perceives only injustice perpetrated against the majority in any situation, and its statist remedy is simply to give the majority whatever it wants, even if it involves oppressing the minority. It considers the majority incapable of social injustice against the minority, because majority opinion defines merit, and the minority should just shut up and go along with it. Marxist socialism perceives only injustice perpetrated against the proletariat, and its statist remedy is to take from non-proles to give to proles. It considers proles incapable of social injustice against non-proles, because merit is exclusively equated with being a prole. It is worth noting that Marxist socialism and democratic socialism coincide whenever the proletariat is also the majority.

(Identitarianism (including Zionism) is never to be classified as socialism even when it employs statist means to further its agenda, since it does not argue based on social justice in the first place, but solely based on group interests. For example, the Jewish tendency to accuse anti-Zionists of being ”anti-Semites”, rather than of being “unfair” (as a misinformed but sincere socialist might accuse anti-Zionists), in itself shows that Jews care nothing for fairness, and everything for furthering Jewish group interests whether fair or unfair. The same applies to Gentiles who have copied this trick and accuse their critics of being “anti-[insert Gentile group here]“.)

National Socialism perceives injustice perpetrated against all. At the most fundamental level, just by being born, every one of us is automatically and for the entire duration of our lives a perpetual and constant victim of injustice, because none of us chose to be born. The courage to acknowledge this plainly obvious and utterly irrefutable fact (“The whole of life is one perpetual hazard, and birth is the greatest hazard of them all.” – Adolf Hitler) distinguishes National Socialism from every other form of socialism. Whereas all the others sooner or later tends towards utopianism, National Socialism repudiates utopianism (a False Left idea) from the outset by this acknowledgement and hence elevates itself to a genuinely eschatological ideology on a par with the ancient (True Left) pan-Gnostic religions.

“Even we are not so simple as to believe that there will ever be an age in which there will be no drawbacks. But that does not release us from the obligation to fight for the removal of the defects which we have recognized, to overcome the shortcomings and to strive towards the ideal.” – Adolf Hitler

Every other form of injustice is thus understood in context as a sub-injustice occurring between fellow victims of this principal injustice, which places it in a thoroughly different light than viewing it as an injustice occurring between people who have no oppressor in common. As fellow prisoners in one prison, we all start out on the same side; our only valid enemies among one another are those who choose to “sell out” and side with our imprisoner by losing empathy for other prisoners, and who thus degrade themselves from prisoners to slaves (for which they may well be rewarded by the imprisoner with mastery over other slaves). Such a perspective – often smeared as “pessimistic” by its detractors – is in fact unprecedently positive, as it not only makes fresh rapport possible among people each previously accustomed to viewing every other as a rival against oneself, but also logically demands that the political problem of sub-injustices be tackled by an approach that simultaneously addresses the principal injustice, in other words by the approach of state control over reproduction – in classic socialist terms, adding rules derived with the promotion of merit in mind, in this case concerning genetics.

In this most radical sense, National Socialism does not merely mean ”nationalism plus socialism”, but more gramatically accurately means “socialism as pertains to nation”, which ultimately means “socialism as pertains to being born” . Where National Socialism achieves parity with the pan-Gnostic religions by its recognition of the exact same principal injustice as they all independently recognized, it excels beyond them all by being the only ideology to propose a realistic strategy for universal salvation. Where the Gnostic offers vision, the National Socialist offers action. Where the Gnostic escapes, the National Socialist counterattacks. Where the Gnostic terminates his own bloodline, the National Socialist is prepared to terminate all bloodlines which refuse to terminate themselves.

“The Aryan hosts have penetrated from beyond the borders of this Universe, warriors and warrioresses. To “crucify themselves” on the four realms of the demiurgic creation they have overturned the entire demonic plan.” – Miguel Serrano

Published in: on November 2, 2016 at 8:26 am  Leave a Comment  

Was Hitler America’s Astrologer?

Many are the prominent philosophers and statesmen who testified as to Hitler’s unerring ability to foresee events and, where possible, to render threats impotent.

Read Mike Walsh’s entire article at link below

Source: Was Hitler America’s Astrologer?

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