Resistance is activity, said Clausewitz. It is not “standing with crossed arms and waiting.” It is not anything passive. It is truly an activity, the deployment of all the forces of those who are weak at the present. They may be weak and nothing can reverse it. But, being in their situation, they should prepare for the goal not allowing themselves to be knocked down, unconditionally. That is defensive action and activity.
Sometimes we have the impression that Germany has not yet understood how close it is to the abyss. Its political power is completely annihilated, not by barbarians but by the peoples of very great cultures. The political supremacy of the conquerors equally plays in favor of their cultural seduction. In the face of this political hegemony, the tendency to capitulate spreads each day, bit by bit, in Germany. Morale is at a low. We can do more. We then resign to our fate. We become Pan-European and aspire to a system of European states placed under the dominant influence of France. Or maybe we wish for Germany to be transformed into an English dominion? Or then we consider the happy solution of letting Germany pursue its existence as an American colony. We no longer even want a country strong and powerful. To oppose the spreading hegemony of the enemy, that paralyzes and breaks the will, not considering today’s political situation as definitive, to see the state in which we work as temporary, to hold the faith in a new political rising in Germany, that is resistance. It is true that it requires a mental sharpness, a presence of spirit, an elevated vigilance that examines with distrust all that would influence our conscience, a vigilance that will protect us from fatigue and resignation.
In our case, it is necessary, before all, to be wary of the influx of foreign cultural influences, which are so fascinating. The disposition to political submission is based on a receptivity to the culture of more powerful countries, whose supremacy has been willingly recognized as objectively justified since the accords of Locarno, the meeting at Thoiry, or since joining the League of Nations. Self confidence, in the historical vocation, has been destroyed. In place of considering itself as a creative force, we see ourselves as material to be modeled. We no longer have a political mission, we limit ourselves to executing the orders given by global powers such as France, England, or America. In the cultural plan, we no longer possess the sovereign assurance of the creator. We are no longer sure of ourselves, we need support. The Pan-Europeans are the subjects of the French culture, “subtle and refined.” The partisans of England or America are entirely handed over to the Anglo-Saxon spirit. They strive against all that is metaphysical and subscribe to the rationalization and superficiality of the American life.
The mission of resistance consists of not wanting to be refined like the French, greedy for rationalization like the American, of not wanting it at any price. Resistance is surely not a stubborn refusal, arising from this, for it, by certain manifestation of life. It is a state of the spirit full of energy, always on duty. It is a living defense, a movement always effective, an impulse that prevents paralysis. Its goal is to use “the forces of the enemy to the point where he must renounce his projects.” It does not act for a system – that us romantic pedants know well – but for a movement that never falters and with an instinctive capacity for adaptation to the tasks and inherent possibilities of the actual situation. That which undermines, uses, and shakes the force of the “enemy’s” attack is beneficial to this movement. “Activity,” to repeat it another time, and not stasis, something that is dynamic and not static, a voice and not an echo. It is impossible to predict what form the resistance will present itself as tomorrow or the day after. It must demoralize “the enemy” in order to breathe and exist according to its proper laws.
The politics of German resistance consists of supporting the refusal of all that comes from the global empires, that means the constitutional forms, the cultural phenomena, or the ensemble of their spirituality. Bolshevism and Fascism, bringing about the decomposition of the “West,” encourage the politics of resistance in Germany.
The faculty that can still believe in a conjuncture, hitherto unknown and the point of departure for a positive evolution, confirms to us that the possibilities of development exist. The disappearance of such faith would only be a secondary symptom of a progressive desiccation in the vital processes. This desiccation should not forcefully intervene when we find in a situation without issue, but it produces a sure blow, when, secretly, we resign ourselves and recognize that it is without issue. Thus when the instinct to life is there, it cannot be dissuaded from searching for exits. Full of confidence, it hopes to find them and does not resign itself. The sole fact of stating that the situation without issue exists, is felt as a danger by the instinct to life. It fears that this ascertainment could provoke critical attitudes, could paralyze the energy, and incite abandonment and preparation for the end.
We then perceive the stimulating functions of the slogan. It reflects the extreme possibilities that any historical instant bears in itself. All the forces of the faith cling to the image projected by the slogan. All the energies align in it. The slogan loses its suggestive force when we approach the extreme possibilities with skepticism. In this moment, they cease to galvanize, thus, they lose their reason to be. Thus a nation is animated by the will to life, it is attached to the projected goals by the slogan. It begins the conquest of the world with the assurance that these projections are especially luminous and passionate.
The force and power of the will, that spreads before it the sparking veil of its hopes, manifests in the eruption of energy permitting it to press against all that bars its route, all that puts in danger its particularity. Thanks to this energy, it can stay on a good path. The will proves itself by the tenacity of the resistance that it opposes to the enemy, to the importune. When a people can longer resist the propagation of a political and cultural milieu that is foreign, that signifies that it no longer has the reserves to stay alive.
To attract the will to resistance to a people means to call on extreme efforts in order to preserve themselves. The German people, more than any other, must have the courage of extreme efforts, because it is the closest to national ruin than any of the other peoples. After the progressive smothering of the resistance with the physical, spiritual, and mental influences of the West we would inscribe the end of its history. The extinction of the will to resistance equally signifies the exhaustion of the national life force.
The one who, for some reason, weakens the patriotic sentiments and the will to resistance of Germany, infringes on the life of the people.
Resistance, it is to find the inexhaustible sources that could feed national pride and to believe in a great conjuncture permitting Germany to attain a new greatness.
The politics of resistance wants to reverse that which exists today, it is in that, revolutionary. The spirit of resistance is incompatible with the desire for calm and peace. For this reason, the true agents of the politics of resistance will never be very numerous. A handful of courageous men, making appeals to the national conscience – a handful, often considered as bothersome, embarrassing, deranged, will address the milieu of the inert masses of the people to jolt and galvanize them.