Balder Ex-Libris - Rosenberg AlfredReview of books rare and missing2024-03-16T01:56:42+00:00urn:md5:aa728a70505b2fae05796923271581c2DotclearRosenberg Alfred - The track of the jew through the agesurn:md5:2c0d091ce88e998edb867c6952975b812017-12-28T15:36:00+00:002018-04-14T19:50:07+01:00balderRosenberg AlfredArchéologieAtlantideCivilisationsConspiracyConspirationEgypteEuropeIsraëlJewSphinxTalmud <p><img src="https://balderexlibris.com/public/img4/Rosenberg_Alfred_-_The_track_of_the_jew_through_the_ages.jpg" alt="" /><br />
Author : <strong>Rosenberg Alfred</strong><br />
Title : <strong>The track of the jew through the ages</strong><br />
Year : 1937<br />
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Foreword. The Track ofthe Jew was my first work; written in 1919, it appeared in 1920. Since, later, in the battle, contemporary discussions found an immediate interest, it was, after the sale ofthe first edition, no longer published anew. But today, since all questions of education and schooling require a deep study, this work written 18 years ago will contribute its bit to the understanding ofthe Jew and his footprint through the ages since it is based in large part on Jewish sources that were until then unknown to anti-Judaism. I have not needed to make any corrections - apart from a stylistic check - since nearly everything was prepared by me. In the final chapters it was possible to soften some personal attacks against politicians and shorten some extracts of an intellectual historical sort. So I hope that the new edition will be of use for the understanding of the unchangeableness of the Jewish nature. For the future, everything depends on whether the coming generations understand the deep necessity ofthe battle of our age so that they do not become tired and weak, like those who were before us. Berlin, March 1937. A.R.. <strong>...</strong></p>Rosenberg Alfred - The mythurn:md5:9574c5be79c720451e6b5977253b31da2016-11-25T14:38:00+00:002016-11-25T14:38:00+00:00balderRosenberg AlfredEuropeGermanyGermanyJewMythologyRacialismReligionSecond World WarThird ReichThird Reich <p><img src="https://balderexlibris.com/public/img3/Rosenberg_Alfred_-_The_myth.jpg" alt="" /><br />
Author : <strong>Rosenberg Alfred</strong><br />
Title : <strong>The myth Based on Der mythus des zwanzigsten jahrhunderts</strong><br />
Year : 2016<br />
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Preface. On October 1, 1946, Alfred Rosenberg was convicted and sentenced to death at Nuremberg, one of just twelve to receive this sentence. Rosenberg had never occupied a military post, directed a military operation, nor ordered any one killed. The International Military Tribunal found him guilty of all charges for which he was accused: 1. War crimes. 2. Conspiracy to wage war. 3. Crimes against peace. 4. Crimes against humanity. The president of the Tribunal had just a few years earlier presided over Stalin's show trials during the Great Purges in which approximately one million civilians were arrested and executed for "counter-revolutionary" behavior. Before the Tribunal began, he stated, "The fact that the Nazi leaders are criminals has already been established. The whole idea is to secure quick and just punishment for the crime. If the judge is supposed to be impartial, it would only lead to unnecessary delays." Among the prosecution's claims were that 20,000 Jews were vaporized with "atomic energy" at Auschwitz; 840,000 Soviet POWs were killed at Sachsenhausen in one month using a pedal-driven brain-crushing machine; and that the camp dead were made into lampshades, soap, handbags, gloves, slippers, etc - all of which are now recognized as false by mainstream historians. The normal rules of evidence were suspended and the chief prosecutor stated, "This Tribunal is a continuation of the war effort of the Allied nations. It is not bound by the procedural and substantive refinements of our respective judicial or constitutional systems." The International Military Tribunal would find numerous German and Japanese leaders guilty of war crimes and order their execution. Senator Robert Taft called the executions "a blot on the American record which we will long regret" and Supreme Court Chief Justice Harlan Fiske Stone described the Tribunal as a "high-grade lynching party." <strong>...</strong></p>Rosenberg Alfred - The Myth of the 20th Centuryurn:md5:ba7c6fa25e20e50698b04c17ca9414352012-05-12T02:16:00+01:002014-05-07T20:58:09+01:00balderRosenberg AlfredGermanyRacialismThird Reich <p><img src="https://balderexlibris.com/public/img/.Rosenberg_Alfred_-_The_Myth_of_the_20th_Century_s.jpg" alt="" /><br />
Author : <strong>Rosenberg Alfred</strong><br />
Title : <strong>The Myth of the 20th Century An Evaluation of the Spiritual-Intellectual Confrontations of Our Age</strong><br />
Year : 1930<br />
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Preface. All present day struggles for power are outward effects of an inward collapse. All State systems of 1914 have already collapsed, even if in part they still formally exist. Collapsed also have social, church and ideological creeds and values. No highest principle, no supreme idea governs undisputed the life of Folks. Group struggles against group, party against party, national values against international dogmas, rigid imperialism against spreading pacifism. Finance with its golden meshes swallows States and Folk, economy becomes nomadic, life is uprooted. The Great War, as the beginning of a world revolution in all domains, has revealed the tragic fact that, although millions sacrificed their lives, this sacrifice was to the advantage of forces other than those for which the armies were ready to die. The dead of the war were victims of a catastrophic epoch that had lost all its values, but at the same time—and this is something which begins to be grasped in Germany today, even if so far by few—the martyrs of a new dawn, of a new faith. The blood which died, begins to live. In its mystical sign the cells of the German Folkish soul renew themselves. Past and present suddenly appear in a new light, and for the future there results a new mission. History and the task of the future no longer signify the struggle of class against class or the conflict between one church dogma and another, but the settlement between blood and blood, race and race, Folk and Folk. And that means: the struggle of spiritual values against each other. However, the values of the racial soul, which stand as driving forces behind this new image of the world, have not yet become a living consciousness. Soul means race seen from within. And, conversely, race is the external side of a soul. To awaken the racial soul to life means to recognise its highest value, and, under its dominance, to allot to other values their organic position in the State, in art, and in religion. That is the task of our century; to create a new human type out of a new view of life. And for this, courage is needed; courage of each single individual, courage of the entire generation growing up, indeed of many following generations. For chaos has never been mastered by those without courage, and a world has never been built by cowards. Whoever wishes to go forward, must therefore also burn bridges behind him. Whoever sets out on a great journey, must leave old household goods behind. Whoever strives for what is highest, must turn his back on what is lesser. And to all doubts and questions the new man of the coming great German Reich knows only one answer: I alone will triumph! Despite the fact that so many today agree with these words, nevertheless no community can as yet be established on the basis of the ideas and conclusions laid down in this work. These are personal avowals throughout, not points in the program of the political movement to which I belong. This has its own great special task, and as an organisation must keep itself remote from disputes of a religious, churchish political kind, as well as from the obligation to a definite philosophy of art or a fixed style of architecture. Thus it cannot also be made responsible for what is put forward here. Philosophical, religious, artistic convictions are only to be based on the prerequisite of personal freedom of conscience, and that is the case here. The work, however, is not directed at persons who live and work happily and firmly rooted within their own faith communities, but certainly at all those who, inwardly released from the latter, have still not fought their way forward to new ideological links. The fact that these already number millions lays obligations on every fellow fighter to help himself and other seekers through deeper reflection. This work, the basic idea of which goes back to 1917, was already completed in fundamentals in 1925, but new everyday duties again and again held up its final appearance. Works of colleagues or opponents then demanded renewed attention to questions which had hitherto been put aside. Not for a moment do I believe that here a solution to the great themes placed before us by destiny has been achieved. But I certainly hope to have clearly posed questions and to have coherently answered them as the foundation for the bringing about a day of which we all dream. Alfred Rosenberg, Munich, February 1930. <strong>...</strong></p>Rosenberg Alfred - Oswald Spengler by Alfred Rosenbergurn:md5:406b2d018dd8630a8a08a39b9073b14c2012-05-12T02:14:00+01:002014-05-07T20:58:13+01:00balderRosenberg AlfredGermanyRacialismThird Reich <p><img src="https://balderexlibris.com/public/img/.Rosenberg_Alfred_-_Oswald_Spengler_by_Alfred_Rosenberg_s.jpg" alt="" /><br />
Author : <strong>Rosenberg Alfred</strong><br />
Title : <strong>Oswald Spengler by Alfred Rosenberg</strong><br />
Year : 1925<br />
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The personality of Oswald Spengler has stood for years, since the appearance of his chief work The Decline of the West (in 1918), at the center of public interest. Without question this famous work is riddled with many flaws. There is no question that next to fascinating ideas, often platitudes are found. Without a doubt there is something embarrassing about receiving many views of other people served up ostensibly as Spengler’s intellectual property. In spite of everything however, the attack on our school wisdom has had a refreshing effect and set in motion many agreeing and opposing forces, thus begetting life. And in the spiritual quagmire of the present, that is in any case to be welcomed. I do not want to discuss the Spenglerian worldview in general here. Let only one question be selected: Spengler is supposedly an irrationalist (i.e. he is averse to purely rational judgment). He seeks soul and form, but in the course of his work turns into a purely naturalistic dogmatist who arrives at his finding of the inner and outer decline of our culture on the basis of more or less bald, rational observations, and therein overlooks precisely the form and soul of the Eveningland. Spengler regards the rise and fall of cultures as an occurrence similar to the life and death of a plant, but forgets in the adducement of this richly superficial comparison that races of plants as such do not die out if they are not destroyed, crippled, mixed with inimical types. The "race" of the fir tree persists although the single fir dies. The "race" of the linden tree is still the same as many thousands of years ago. And the races of men as such could remain just as eternally young, if hostile blood is not mixed with them, if unassimilable spiritual opposites do not clash and mix with them, without being able to be blended. Thus Spengler’s treatment of history remains stuck in a somewhat exalted environmental theory; his doctrine of the cultural group (Kulturkreislehre) lacks the essential thing: the organic-racial prerequisites, and, bound with them, the embodiment of the spiritual forces that created this cultural group. It is significant above all that Spengler vigorously combats the folkish idea, dismisses anti-Semitism, and yet, despite all these protests ... succumbs, and truly in such a scope that he makes almost all folkish political positions into his own, without however admitting this, even with a single word. In the first place Spengler is united with us in the rejection of the spiritual and political orientation of our political parties collectively. Democracy is also for him inwardly dead; Parliamentarism is damned for all eternity; Marxism has decayed into the Mark, hostile to life. <strong>...</strong></p>Rosenberg Alfred - Alfred Rosenberg's Memoirsurn:md5:24bb0ab44cb7d9cb4582031b4447415a2012-05-12T02:12:00+01:002014-05-07T20:58:17+01:00balderRosenberg AlfredFührerGermanyRacialismThird Reich <p><img src="https://balderexlibris.com/public/img/.Rosenberg_Alfred_-_Alfred_Rosenberg_s_Memoirs_s.jpg" alt="" /><br />
Author : <strong>Rosenberg Alfred</strong><br />
Title : <strong>Alfred Rosenberg's Memoirs</strong><br />
Year : 1945<br />
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Youth of an ideologist. Early history of the Party. Spiritual foundation for a thousand-year Reich. Bearers of power. Adolf Hitler, man and myth. Minister for the East. End of the Third Reich - end of a career. Rosenberg's Political Testament. <strong>...</strong></p>Rosenberg Alfred - Alfred Rosenberg on the Racial Soulurn:md5:96c453b3c7c83466339fde16a673ba002012-05-12T02:10:00+01:002014-05-07T20:58:22+01:00balderRosenberg AlfredGermanyRacialismThird Reich <p><img src="https://balderexlibris.com/public/img/.Rosenberg_Alfred_-_Alfred_Rosenberg_on_the_Racial_Soul_s.jpg" alt="" /><br />
Author : <strong>Rosenberg Alfred</strong><br />
Title : <strong>Alfred Rosenberg on the Racial Soul</strong><br />
Year : 1930<br />
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Alfred Rosenberg on the Racial Soul From Alfred Rosenberg’s Der Mythus des Zwanzigsten Jahrhundertsor or The Myth of the Twentieth Century THE MYTH OF THE TWENTIETH CENTURY, INTRODUCTION TO THE THIRD EDITION, ALFRED ROSENBERG. We on our side do not deny very diverse influences: landscape and climate and political tradition; but all this is outweighed by blood and the blood linked character. Things evolve around the reconquest of this order of rank. To reestablish the ingeniousness of healthy blood, is perhaps the greatest task upon which man can set himself today. At the same time, this affirmation gives evidence of the sad situation of the body and the spirit, that such a deed has become a vital necessity. A contribution to this great coming act of liberation of the 20th century is what the present book intends to be. Not only the shaking up of many awakening men, but also of opponents, is the desired result. THE MYTH OF THE TWENTIETH CENTURY, BOOK I THE CONFLICT OF VALUES, CHAPTER I, RACE AND RACE SOUL. Today one of those epochs is beginning in which world history must be written anew. The old images of the human past have faded, the outlines of leading personalities are distorted, their inner driving forces falsely interpreted, their whole nature for the most part totally misjudged. A youthful life force which also knows itself to be age old is impelled toward form; an ideology, a world view, has been born and, strong of will, begins to contend with old forms, ancient sacred practices, and outworn standards. This means no longer historically but fundamentally; not in a few special domains but everywhere; not only upon the heights but also at the roots. And this sign of our times is reflected in a turning away from absolute values, that is to say, in a retreat from values held to be beyond all organic experience, which the isolated ego once devised to create, by peaceful or violent means, a universal spiritual community. Once, such an ultimate aim was the Christianising of the world and its redemption through the second coming of Christ. Another goal was represented by the humanist dream of mankind. Both ideals have been buried in the bloody chaos of the Great War, and in the subsequent rebirth out of this calamity, despite the fact that now one, and now the other, still find increasingly fanatical adherents and a venerable priesthood. These are processes of petrifaction and no longer of living tissue: a belief which has died in the soul cannot be raised from the dead. Humanity, the universal church, or the sovereign ego, divorced from the bonds of blood, are no longer absolute values for us. They are dubious, even moribund, dogmas which lack polarity and which represent the ousting of nature in favour of abstractions. The emergence in the nineteenth century of Darwinism and positivism constituted the first powerful, though still wholly materialistic, protest against the lifeless and suffocating ideas which had come from Syria and Asia Minor and had brought about spiritual degeneracy. Christianity, with its vacuous creed of ecumenicalism and its ideal of HUMANITAS, disregarded the current of red blooded vitality which flows through the veins of all peoples of true worth and genuine culture. Blood was reduced to a mere chemical formula and explained in that way. But today an entire generation is beginning to have a presentiment that values are only created and preserved where the law of blood still determines the ideas and actions of men, whether consciously or unconsciously. At the subconscious level, whether in cult or in life, man obeys the commands of the blood, as if in dreams or, according to natural insight, as a happy expression describes this harmony between nature and culture. But culture, with the growth of all subconscious activity and of expanding consciousness and knowledge, becomes more and more intellectual, and ultimately engenders not creative tension but, in fact, discord. In this way, reason and understanding are divorced from race and nature and released from the bonds of blood. The ensuing generation falls victim to the individualistic system of intellectual absolutes, and separates itself more and more from its natural environment, mixing itself with alien blood. It is through this desecration of the blood that personality, people, race and culture perish. None who have disregarded the religion of the blood have escaped this nemesis -- neither the Indians nor the Persians, neither the Greeks nor the Romans. Nor will Nordic Europe escape if it does not call a halt, turning away from bloodless absolutes and spiritually empty delusions, and begin to hearken trustingly once again to the subtle welling up of the ancient sap of life and values. Once we recognise the awesome conflict between blood and environment and between blood and blood as the ultimate phenomenon beyond which we are not permitted to probe, a new and, in every respect, richly coloured picture of human history becomes manifest. This recognition at once brings with it the knowledge that the struggle of the blood and the intuitive awareness of life's mystique are simply two aspects of the same thing. Race is the image of soul. The entire racial property is an intrinsic value without relationship to material worshippers who apprehend only discrete events in time and space, without experiencing these events as the greatest and most profound of all secrets. Racial history is therefore simultaneously natural history and soul mystique. The history of the religion of the blood, however, is conversely the great world story of the rise and fall of peoples, their heroes and thinkers, their inventors and artists. THE MYTH OF THE TWENTIETH CENTURY, BOOK III THE COMING REICH, CHAPTER VII THE ESSENTIAL UNITY. "This unity also holds for German history, for its men, its values, for the very old and new Myth, and for the supporting ideas of German folkhood. One form of Odin is dead, that is, the Odin who was the highest of the many gods who appeared as the embodiment of a generation still given up to natural symbolisms. But Odin as the eternal mirrored image of the primal spiritual powers of Nordic man lives today just as he did over 5,000 years ago. Hermann Wirth finds traces of decline also in the ancient world of gods and influences of the Eskimo race. This may be so, but does not influence what is actually Germanic. He embodies himself in honour and heroism, in the creation of song and or art, in the protection of law and in the eternal search for wisdom. Odin learned that through the guilt of the gods, through the breaking of the bond to the builders of Valhalla, the race of the gods must perish. Despite this decline, he nevertheless commanded Heimdall to summon the Aesir with his horn for the final decisive battle. Dissatisfied, eternally searching, the god wandered through the universe to try to fathom his destiny and the nature of his being. He sacrificed an eye so that he might participate in the deepest wisdom. As an eternal wanderer he is a symbol of the eternally searching and becoming Nordic soul which cannot withdraw self confidently back to Jehovah and his representatives. The headstrong activity of the will, which, at first, drives so roughly through the Nordic lands in the battle songs about Thor, showed directly at their first appearance the innate, striving, wisdom seeking, metaphysical side in Odin the Wanderer. But the same spirit is revealed once again with the great, free Ostrogoths and the devout Ulfilas. It is also revealed, in accordance with the times, in the strengthened Knights Order and in the great Nordic western mystics as seen in their greatest spirit, Meister Eckehart. When, in Frederick's Prussia, the soul which once gave birth to Odin was revived at Hohenfriedberg and Leuthen, it was also reborn in the soul of the Thomas church cantor, Bach, and in Goethe. From this viewpoint our assertion will appear deeply justified, that a heroic Nordic saga, a Prussian march, a composition by Bach, a sermon by Eckehart, and a monologue by Faust, are only varied experiences of one and the same soul. They are creations of the same will. They are eternal powers which were first united under the name Odin and which later gained form in Frederick the Great and Bismarck. As long as these powers are operative, as long as Nordic blood mixes with a Nordic soul and will, Nordic man will be active and work in mystic union. This is the prerequisite of every true to type creation." "The racially linked soul is the measure of all our ideas, our striving will and actions, the final measuring rod of our values." <strong>...</strong></p>