There has been a fairly energized debate, in those circles and during that time in which I have been aware of such things, as to the Führer’s views on religion, especially as to Christianity vs “paganism”. After reviewing the available materials, I have to say that the fact that such argument goes on shows either than those involved in it have not viewed the same sources as I or don’t believe them, because to me it’s clear that Adolph Hitler was neither a Christian nor any sort of Wotanist, and in fact despised both; although he realized that for the common man, religion was and is necessary, and he strived for a reunification of the Christian sects for that purpose. He expresses what was needed as a “positive Christianity” that did not interfere with the larger goals of the German nation. As for himself, having had a personal connection with higher powers of “Nature” (or behind nature itself), he had no need for maintaining the shell of a standard religious practice, although he did not want to proscribe such practices, for the benefit of the ease of mind of the German people. Thus his contretemps with some religious leaders of his day was more a matter of politics and their intolerance, than otherwise.
Those who disagree with the assessment above would also as a corollary have to disavow the clear evidence of at least two of the sources on which I base it. First, it’s pretty clear that the evidence of Herr Hitler’s true opinions on the subject are not found in his public pronouncements – understandably, as he knew that his people, most of them, needed religion, especially those outside the NSDAP or those at its lower echelons who had no other focus for their spiritual needs. Mein Kampf speaks of the need for a positive Christianity, as often noted. It’s been a few years since I read his Zweites Buch (although I plan to do so again soon), but I do not remember nor have not heard of anything contradicting the above in it, nor do I expect to. I rely rather on three sources, mostly on Hitler’s Table Talk, which I am actually still reading; Christa Schroeder’s He Was My Chief: The Memoirs of Hitler’s Secretary; and to a lesser degree on August Kubizek’s The Young Hitler I Knew.
Of course the authenticity of Table Talk has been challenged. In choosing to rely on it, I follow David Irving, who has told me he thought it was legitimate and a good indicator of Hitler’s true thoughts. It is true that Mr. Irving’s reliance on some of his source documents – including some he has discovered himself, such as the Goebbels diaries, has itself been challenged, especially lately, and to me some of those challenges have some credibility; the latter above was discovered by him among the records released, and then occluded, by the Russians after the fall of the Soviet Union, and may indeed have been a forgery or a plant (especially in view of such weirdness as having been found in a typed form, although how or why such an extended document could or would have been generated under such relatively tight time constraints, remains a mystery, although fortunately not one which is directly probative here). However, as I read Table Talk, I have to say to me that it rings very true, which is a primary barometer I used in such matters at this point), as to its sources of generation and its form and content. It reads, at least in translation, like what it purports to be – an extract of Hitler’s comments on diverse subjects over long dinners, as transcribed by two somewhat sneaky (and risk-taking?) officers under the direction of Martin Borman.
I would add at this point that I don’t consider myself gullible as to such documents, although my ultimate means of self-validation is admittedly subjective. I don’t think I’m believing that what I want to see, is true. For example, I remain somewhat incredulous as to the authenticity of The Protocols of the Elders of Zion, although I think that document lays out quite well the plan of the Jewish elite for the influence they have indeed had on Western history. I just don’t think they would be dumb enough to write it down, even were it explicitly conscious for more than a minority, which I’m not sure it is.
If there is a challenge to the authenticity of the Schroeder book, I haven’t seen it. Christa Schroeder, Hitler’s senior secretary, if I remember correctly, was known as an outspoken woman, a firebrand of sorts, who has always insisted that her function as secretary was conducted on a strictly professional basis, by which I mean neither constrained nor augmented by her own view on National Socialism. Her depiction of her boss as a man who was professional and kind to his female staff, and whose persona amongst them – as opposed to with his male staffers who fell in the line of command, for example – was benevolent and cordial, is credible and compatible with other sources. I find her book quite believable; as I also do the book with which I first began to gain insight as to the character and personality of the man who became the Fürhrer, written by Kubicek (almost surely ghosted, I believe, yet also evocative of large segments of the truth seen). The Kubicek book does not speak directly to the topic concerned, but is the primary source for an episode which indicates the source of Hiter’s true beliefs, as contained in his experience as a youth in Vienna.
The Schroeder book relates that Herr Hitler, in conversation, clearly indicated that the Semitic religion of Christianity, a slave religion concocted by or inspired by the Jews and promulgated through the Romans for the purpose of uniting the lower classes of their dwindling empire and which was used later as a disease to subjugate the populace of Europe, was not an appropriate vessel for the “positive religion” the need for which was expressed in Mein Kampf. He is not clear, in those conversations, what would replace it, although there are indications that it might indeed be a form of the nobler ancestral religions of the Germanic peoples. He also indicates in these conversations that this was a matter to be addressed after the War was won – a postponement, incidentally, which corresponds to what Mr. Irving says as to Hitler’s own intentions as to the Jewish Question, which I also find quite credible, but which is also not necessary to this discussion.
The conversations recorded in what I have read so far of Table Talk directly support Schroeder’s contention (and if I find anything significantly contrary, I will post an erratum). What’s also very interesting about these notes is that Hitler also expresses the direct rejection of any revival of the religion of Wotan, as he puts it. His contention is that Wotanism, under any name, fell once to Christianity, and thereby lost its battle under the rules of Nature; he indicates that it fell because it was inadequate (speculatively, to the Germans and Europeans of that time, although maybe not earlier?). I also find this credible, because it is known that Hitler despised and disavowed the post-Beerhall Putsch deviations of General Ludendorff, who became an explicit advocate of a revived Wotanism.
In Table Talk, Hitler clearly states that man’s true connection with God comes from his own silent communication with Nature, preferably in Nature. When Hitler refers to divine entities – as Providence, in his more public pronouncements which are left vague, but also more poetically as the Goddess of Fortune – he does not make use of either any Christian nor pagan standard formulations as to the names of gods. As to Hitler’s own personal gnosis, the best depiction I have found of the experience which led to it is contained in the Kubicek book, which relates how after a particularly moving attendance at a performance of Wagner’s opera Rienzi in Vienna, the young Hitler was moved to go off into the hills outside of the city with his companion, there to depart from him for a while, then to rejoin him, and to have come back with a palpable spark, perhaps from the presence, or the mark of a recent acquaintance with, a divine entity. It was here, during Hitler’s relative youth, I believe, that the Führer was born; that the person Hitler, who had become ready for the experience during the intense and contemplative period of his late adolescence, came into contact with at least one of the higher entities who were to compose what Serrano discusses as his tripartite nature.
Thus Hitler knew that the masses need religion, but the higher man who is capable of direct contact with the divine, does not. And although such a man may express his gnosis in the form of a religion, which he may adopt, modify or concoct, he knows that his own Divinity is unexpressed and unnamed. I know this because I recognize it from my own experience.
I would also note that in Table Talk, Hitler speaks reverently and fondly of the man and teacher Jesus himself, as opposed to Christianity, which he sees as the concoction of the Jew Saul of Tarsis, for the purposes described above. I would note and accept this as a clear example of where the truth brought back from a gnostic (as opposed to Gnostic, by the way) experience is subject, like a dream, to the later interpretation and concretization, rationalization of the human mind, and may err. Advocates of the “Aryan Jesus” theories may debate this all day; it does not concern me, and I leave them to their own devices and concoctions.
My own religious practice, or lack thereof, is of course not at all necessarily relevant to the discussion above, but I will mention its evolution briefly, for the benefit of those who have followed these matters in this blog over the last couple of years, and before that of the previous one. I have certainly never been a Christian, and both before (long before), during and after what I consider to have been the crucial points of experience of my own spiritual path, I was more drawn first to Hinduism and many forms of Buddhism, and then after what I consider my Awakening in 2008 or 2009, to Asatru and Odinism. I did indeed consider myself explicitly Asatruar for quite a few years after that, although in retrospect I have to admit that although I did indeed try, I was more drawn to Odin as a model for my own spiritual quest, and to the spirit of Wotan as the empowerment of my own völkisch and political Awakening, and not to any of the other gods, nor to any indeed as gods to be worshipped. Further, it took me until recently – indeed, until I was able to perform an abrasive cleansing, as it were, of my own Odinism/Wotanism through Thursatru and through magical practices – to realize and admit to myself that the entity with whom I have an on-and-off relationship throughout my life, and explicitly since early 2014, was not Wotan nor any other named entity, whose names I did indeed evoke through my chants and ceremonies and the images on my personal altar. Indeed I realized that I addressed this entity simply as Lord, and was explicitly aware that he/it/Me was not any of the named deities, but merely my own “metahuman entity”, my own conduit to truth. For more discussion of this, I direct you to my previous discussion of the Guardian Angel.
In conversation with a friend last night – a man who is one of the few I have met in my life whom I can state with no false humility whose sheer mentality outstrips mine to the degree that I am pulled into a higher orbit and my brain kicked into turbo each time that I speak with him – I recognized that the experience I had, which my friend had, and which I think it is clear that the young Adolf Hitler had, is “the same” in its quality and different only as manifest in the bringing-back, into the explaining to others. It is this “bringing back” which accounts for a great many religions and variations of them, to countless more misunderstandings, and to dogma manufactured for the purposes of control. Those wiser than myself probably choose not to express it at all. But we believe we can help, and we speak, only to fall back eventually in the realization that one can neither communicate the divine experience to others, nor tell them how to experience it for themselves. It is indeed, as I think Hitler may have said, a gift of Providence, meant for those to whom it is given. The question remains as to what proper use may be made of religion as a necessary tool for support and manipulation of the masses.
As for myself, I’ll be clearing off my altar very soon, leaving if anything a central focus for the practices and meditations I perform less frequently these days; perhaps a lump like that worshipped by the followers of Shiva, for whom the divine is inexpressible, and explicitly so.