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The Myth of the 20th
Century
(Mythus des XX. Jahrhunderts)
An Evaluation of the Spiritual-Intellectual
Confrontations of Our Age
by Alfred Rosenberg
In memory of the two million German heroes who fell in the world war for a
German life
and a German Reich of honour and freedom.
This address is only for those who have already found its message in their own
lives, or at least long for it in their hearts.
—Meister Eckehart.
An inspired and endowed seer.
A fountainhead of fundamental precepts in the field of human history, religion,
and cultural philosophy, almost overwhelming in magnitude. The Myth is the
Myth of the Blood, which, under the sign of the Swastika, released the World
Revolution. It is the Awakening of the Soul of the Race, which, after a period
of long slumber, victoriously put an End to Racial Chaos.
Contents
Preface
The Life and Death of Alfred Rosenberg
Introduction
Book One: The Conflict of Values
Chapter I. Race and Race Soul
Chapter II. Love and Honour
Chapter III. Mysticism and Action
Book Two: Nature of Germanic Art
Chapter I. Racial Aesthetics
Chapter II. Will And Instinct
Chapter III. Personality And Style
Chapter IV. The Aesthetic Will
Book Three: The Coming Reich
Chapter I. Myth And Type
Chapter II. The State And The Sexes
Chapter III. Folk And State
Chapter IV. Nordic German Law
Chapter V. Church And School
Chapter VI. A New System Of State
Chapter VII. The Essential Unity
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
Concerning the Third Edition
The publication of this work immediately called forth the most violent
arguments. Owing to my deliberate questions and sharpened outlines, attacks
were to be expected. But if I am to be completely honest, then I must say that I
am astounded (but also overjoyed) at the concentrated hate I have encountered
along with the unscrupulous distortion of what I have written, by the manner in
which these attacks appeared as if by command. In particular, the wild
unrestrained abuse by Roman churchish circles has shown how deeply justified
the assessment of the Roman Syrian dogma in fact is in the present work.
According to old established methods, certain conclusions and assertions were,
of course, taken out of context from this extensive book, and the blasphemy,
the atheism, the Wotanism of the author were held out before the credible

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