Report: Hitler Had a Son, Grandkids Live in France

By J.J. Goldberg

Adolf Hitler’s grandchildren are alive and living in France, according to an investigative report in the French magazine Le Point that’s recounted today on MSNBC.com. And they want a share of the royalties from Mein Kampf.

The French magazine report focuses on newly found evidence supporting the claim by their late father, a French man who said he was Hitler’s illegitimate son. The man, Jean-Marie Loret, who died in 1985, said his mother, a farm girl named Charlotte Lobjoie, had an affair with Hitler in June 1917 when the genocidal tyrant-to-be was a World War I German corporal serving on the Western front. She gave the child up for adoption but told him about his dad shortly before she died in 1950. Loret wrote about it in a 1981 utobiography that was widely dismissed at the time. The new evidence includes, among other things, signed Hitler paintings found in the mother’s attic and confirmed reports that Hitler sent her envelopes of cash later in life.

Photos of Loret published in Le Point do bear a marked resemblance to Der Fuehrer. A lawyer for the grandchildren is quoted as saying they are entitled to a share of royalties from Mein Kampf. No indication whether they plan to sue Yad Vashem for a share of the box office.

The story adds a new layer of tragedy to the story of Hitler’s three grand-nephews, sons of his nephew William Patrick “Willy” Hitler, who live on Long Island (for real). They never married or had children, reportedly because they wanted to make sure the Hitler blood line came to an end, since they were his only blood relatives (boy, is that a double entendre). Now that we know about their second cousins in France, it seems they might as well have gone out and sown their oats.

Nephew Willy was born in 1911 in Liverpool, son of Adolf’s older half-brother Alois Hitler Jr. He spent much of the 1930s in Germany, working for Uncle Adolf. He settled on Long Island after the war and changed his name in hopes of burying the past. Oddly enough, the name he chose was William Patrick Stuart-Houston, which seems a fairly transparent homage to the British-born Nazi philosopher Houston Stewart Chamberlain. Neighbors on Long Island during the 1950s and 1960s recall the family being somewhat secretive and speaking German in the house. Maybe the boys will want to brush up their French now.

Read more: http://blogs.forward.com/forward-thinking/151641/#ixzz1n7QmGMRG

Were they themselves, however, even more impressed by the raw feel, scope and power of this energy than by the intellectual content and the deeds that were enabled by it?

–from Ideas and Silly Thoughts copyright 2012 by D. A. Klein

Newt Gingrich, the same man who has made one disparaging remark after another about people of color, apparently has even more where that came from.  In a speech in 1993, Gingrich took the time to criticize black and Latino people, saying that they know very little about creating wealth.

“For poor minorities, entrepreneurship in small business is the key to future wealth,” Gingrich wrote in the first draft of his speech. “This is understood thoroughly by most of the Asians, partially by Latinos, and to a tragically small degree by much of the American black community.”

The speech was called “Five pillars of American civilization,” which he describes as 1) quality, 2) technological advance, 3) entrepreneurial free enterprise, 4) principles of American civilization, and 5) psychological strength.  Gingrich argued that the pillars would ”allow [Americans] to break out of the welfare state dilemma of more taxes or less government.”

The speech was among over 1,000 pages of records and forms that were used as evidence when Gingrich was brought before the House Ethics committee in 1997.   The racial references were removed by the time the notes were typed up and ready for the public.

How Big Money Bought Our Democracy, Corrupted Both Parties, and Set Us Up for Another Financial Crisis

Bill Moyers talks to President Reagan’s former budget director and to Gretchen Morgenson of the New York Times about the way Wall Street runs Washington.January 22, 2012  |

Go to this URL and watch the interview on Vimeo:

http://www.alternet.org/story/153844/how_big_money_bought_our_democracy%2C_corrupted_both_parties%2C_and_set_us_up_for_another_financial_crisis_/

“Crony capitalism is about the aggressive and proactive use of political resources, lobbying, campaign contributions, influence-peddling of one type or another to gain something from the governmental process that wouldn’t otherwise be achievable in the market. And as the time has progressed over the last two or three decades, I think it’s gotten much worse. Money dominates politics.”

Those are the words of former budget director for President Reagan, talking to Bill Moyers in this week’s episode of Moyers & Company. Continuing to focus on the intersection of money and politics, Moyers’ new program talks to Stockman about the financialization of the economy, re-regulating the big banks, the Fed’s enabling of Wall Street, and how the banks buy influence with politicians to ensure favorable treatment.

“As a result,” Stockman says, “we have neither capitalism nor democracy. We have crony capitalism.”

He names names–Larry Summers and Tim Geithner, General Electric’s Jeffrey Immelt, and more–who are deeply involved still in the Obama administration.

“If you have a former community organizer who was trained in the Saul Alinsky school of direct democracy, appointing the worst abuser, the worst abuser of crony capitalism, GE, who came in and begged for this bailout, to head his Jobs Council, when obviously GE’s international corporation, they’ve been shifting jobs offshore for decades, then it becomes so obvious that we have a new kind of system, and that we have a real crisis.”

Moyers also talks with Pulitzer Prize-winning New York Times business and finance reporter Gretchen Morgenson, who tells him, “You and I don’t have a lobbyist and so we are not represented in this melee.”

She continues, “There is no balance here. There’s a drastic imbalance between the people who created the problem and the people who had to pay the problem and it has not been addressed.”

When Moyers asks if a crisis like the one in 2008, the meltdown that nearly collapsed the financial system, could happen again, Morgenson replies, “It will happen again.”

And the Effects of Fear

http://discover-your-mind.co.uk/7b-sensitivity.htm#Daydreaming#Daydreaming

      Discover-Your-Mind.co.uk offers compellingly original views on metaphysics and  psychology. Read on for some interesting viewpoints on becoming an individual vs. being social; how parents should respect their child’s need to daydream and what is special about relationships.

Because God is immanent in all of them, then I accept that all realms of existence are spiritual. Each realm has its own set of rules. The difference between one realm and any other resides only in the differences between the corresponding sets of rules, and not in whether spirituality is present or not.

In my view, the rules or ideas that apply to Earth life and set it off from other realms are those concerning relationships. Earth life is primarily about creating and experiencing relationships. A person can be creative and adventurous and religious whilst on Earth, but he can also be these on all the other realms.

Without a physical body on Earth so consciousness can dream its dreams, but they remain dreams. In order to experience our dreams we have to become housed in a physical body having physiological necessities. Even so, if the body were simply androgynous then we would experience life only as self-contained monads. The importance of sexuality is that it ensures that the monad has to enter into personal relationships, at least for most of its development.

Relationships begin from the moment that the infant begins to create its ego, so they form a major part of consciousness. [¹]. Relationships bring issues of power and dependency, and of morality and ethics. The factors of morality and ethics are the issues that are most central to Earth life. If we were self-contained monads, we would not need any moral practice, since we would not care about anyone or anything else. But once sexuality brings us into relationships, then sooner or later it becomes necessary to establish moral rules or boundaries to control our inter-actions with other people (and with animals).

A successful resolution of all issues requires the person to move in the direction of accepting equality as the basis of all relationships. Equality is the sublimation of love. [²]. Hence this attitude enables a person to respect others naturally, without needing to fear them. Once fear can be dispensed with, then the propensity to violence can gradually be eliminated.

Within a commitment to equality the person has two traditional choices. He can decide to define himself within social relationships, or prefer to be an individual. Or he may oscillate between both choices to suit his needs as they change. Each choice has its own summit of achievement. [³]

• If a person seeks to be an individual, his code of ethics needs to be such that it will lead him to the acceptance of life and the attainment of detachment and equanimity.

• If the person prefers to be socially defined, his code of ethics needs to be such that it will lead him to the acceptance of life and the realization of harmonious relationships. [4]

Importance of Daydreaming

A modern problem that can easily crush the development of a well-balanced sense of individuality is that of the desire of a parent to submit a child to high-pressure education at the infant and primary school stages. All early education should be relaxing and low-pressure. The child needs to create its own world of phantasy.

The child needs to day-dream. From phantasy will arise the child’s creativity and individuality. If phantasy and day-dreaming are discouraged and prevented because they are considered to be ‘escapist’ then the child’s emotional growth will be stunted.

An example that demonstrates this view is the life of John S. Mill, a brilliant intellectual in the Britain of the nineteenth century. His childhood intellectual growth was stimulated by high-pressure coaching from his father, resulting in Mill’s emotional growth being crippled in the process.

For a person of less ethical restraint than Mill, high-pressure demands on the child are likely to stimulate the production of confusion and internal violence in that child. Phantasy will now become destructive. The child may develop hateful thoughts about the external world, or develop hateful thoughts about himself.

I was fortunate in the parents that I had. They allowed me to spend much of my childhood in my own dream world. Even as an adult, I still need to give as much time to my dream world as to the world of social reality.

The external world is objective. But objectivity does not necessarily convey reality. Nor does objectivity alone create reality. The subjective world of phantasy is just as necessary to the evolution of consciousness as is the objective world of social relations. High-pressure education can be left till adolescence, when the energy of puberty allows the young adult to cope with it.

Sensitivity and Fear

In the sensitive child, phantasy and creativity can work together as he explores the external world. Materialism can seem a wonderland of fascinating delights. However, as sensitivity begins to develop rapidly in intensity during adolescence so materialism begins to lose its grip on the young ego. Now sensitivity moves phantasy and creativity into new directions. Phantasy becomes the creative exploration of oneself.

The emotional dynamic of sensitivity is fear, with self-pity as a secondary factor. Fear de-stabilises the young adult, the stranglehold of materialism slips, and creative insights into oneself and the world arise in the ‘gap’ of uncertainty that opens up.

If a person is too sensitive for his time, if he is too vulnerable to fear of the social pressures, then he may romanticise the simple life of ‘noble’ peasants who have little sense of guilt or fear (but who also have a much lesser degree of personal development).

Sensitivity initiates the development of individuality – the person begins to understand that he has responsibility for himself. He becomes aware that he does not have to act simply from social compulsion. Now peripheral awareness of fear comes into consciousness. This fear may take many disguises, such as fear of authority, fear of society, fear of relationships, fear of the unknown. These disguises colour the drama of personal life, but they are not the primary source of fear.

The root source of fear in a sensitive person is the feeling that consciousness is trapped within a material body. In the higher realms of heaven, consciousness is not restricted by form ; in its nature, consciousness is formless and mutable, it has no boundaries. But the physical body has a defined form or shape, and sexual polarisation. Rebirth into a physical body imprisons consciousness, so fear is born. This fear remains mild and unnoticed whilst the person is oriented to a social reality, but begins to develop in intensity and influence when social reality loses its glamour and attractions.

I re-phrase this view. Sensitivity is rooted in the subconscious feeling of being trapped, of being trapped by something that is indefinable and inexplicable, a nameless fear. When introspective thought is deep enough, this fear is felt to be the fear of the body.

When a sensitive person is socially-orientated, like the writer D.H. Lawrence, then jealousy camouflages the fear. But when jealousy is restrained then subconscious fear produces timidity, which becomes the emotional dynamic for the switch of consciousness away from prosaic realism into creative imagination and phantasy. The timid person becomes self-absorbed in his own world of the mind.

The Problem of Rebirth

Sooner or later sensitivity leads to a focus on narcissism and self-absorption. The person seeks love as a way of offsetting his fear, and usually finds it as the love mode of narcissism. [5]. Within a perspective of reincarnation, absorption begins to create possibilities of experiencing the heavenly realms (in states of meditation and mysticism) and possibilities of experiencing the hells. The introvert becomes absorbed in himself. The mystic becomes absorbed in his visions. [6]

Hell arises when the next rebirth to Earth occurs. The introvert or the mystic, as an infant, becomes excessively identified with (or absorbed into) the personality of the mother. Identification enables the infant to focus on the love mode of jealousy. And if the mother cannot cope with this identification, if she does not generate enough love for the infant, then the infant experience trauma. [7]

My line of thought implies that :

The mystic rises to heaven, when an adult.
And sinks down to hell, when an infant.

The problem viewed over many incarnations is that self-absorption increases the individual’s sensitivity and turns rebirth into a nightmare. On the path of developing self-consciousness and self-awareness, sooner or later everyone has to run the gauntlet of dying as a very sensitive adult, and then incarnating as a very sensitive infant. The degree of sensitivity that a person experiences whilst on Earth relates to his degree of personal growth and evolution – the more evolved he is, the more sensitive he becomes. [8]. This sensitivity lays the foundation for trauma in infancy, which in later life can cause the production of madness. [9]

The intensity of any infancy trauma can be gauged from the intensity with which social forms of rejection affect the person once he has become an adult. Trauma arises because the infant feels that he has been rejected. This feeling continues into adulthood ; it is not dispersed by the passage of time. So the adult is as sensitive to the experience of being rejected as he was when a child (the adult may try to cope by creating defensive mechanisms to deaden his sensitivity).

The children most at risk of infancy trauma are those who will be introverts, idealists or mystics, and those who have high intelligence, since high intelligence is usually developed as a means of switching attention away from emotional problems. Rationality is sometimes used as a defence mechanism against the power of emotion.

Rejection and Desolation

Infancy trauma produces confusion and turmoil in the mind. This ‘darkness’ will eventually produce effects in the mind of the child once he becomes an adult, leading him into a search for something he knows not what. This is the traditional ‘soul search’ that every advanced sensitive person will sooner or later undertake. His confusion will eventually propel him into a search for love and meaning in life.

One traditional interpretation of the mind’s darkness is the religious one – it is the dark night of the soul ; the mystic interprets darkness as the rejection of himself by God. The philosophical interpretation of darkness is that it is an expression of nihilism, the absence of all meaning, the absence of all meaningful use of the will. [10]

Rejection is experienced as the desolation of feeling. The mystic is swallowed up in self-pity. Love is denied.

Nihilism is experienced as the desolation of will. The philosopher experiences the dis-integration of his will. Meaning is non-existent.

The standard method of handling childhood problems, once the person has become an adult, has usually been the concentration on developing will power. All emotional problems (even all forms of madness) can be kept at bay by a sufficiently strong will. This is why traditional ethics often centred on theories of the will, that is, traditional thinkers were attracted to theories of the will by the subconscious influence of their infancy problems.

The inadequacy of this method is that the problems are never solved, but merely repressed. Therefore they recur life after life, and have to be repressed life after life. This procedure is a very inefficient method of spiritual development. The understanding and practice of psycho-dynamic psychology now offers a different approach.

Effects of Fear

Sensitivity is just one kind of response to fear. I look at the effects that fear produces in more detail.

Consciousness is imprisoned in form, so fear is the dominant emotion of the tender emerging ego of the infant. This fear generates self-pity and sets in motion the response that separates humanity from the animals – the infant yearns for divine love.

This yearning is the primary distinctive feature of the human and not rationality, since rationality is an aspect of mind that has to be cultivated and developed. Rationality is not innate in the animal world, and neither is it innate in humanity. The higher animals develop rational ability, and humans have to do the same.

In my view the yearning for love is a subconscious memory of the experience of love in heaven. However, pure love is a rare attribute of parents, so the infant evolves strategies of compensation for its aching desire.

Four of these strategies are:

1. The infant switches to vanity.
This is its way of neutralising the self-pity (vanity and self-pity form a binary, hence they are mutually exclusive). Then vanity inaugurates the mechanism of the loop of projection and introjection, which continues all through the person’s life. [11]

2. The infant switches into sensuality.
Now the wonders of materialism and Nature sweep away the self-pity. But Nature is not sensual enough. As the child grows up it diverts self-pity into the sensuality of sexual desire, so now jealousy (mode of self-pity) becomes dominant. Sexual forms of jealousy continue to shape the person for most of his life.

3. The child develops sensitivity.
When this attitude begins to emerge then the ego has begun its slow journey into ethics and personal and creative development.

4. The youth desires intensity of experience.
This strategy seems to offer the best of all worlds. Self-pity is switched to vanity, which then becomes the base of idealism. Idealism is raised to a passion. Such impassioned idealism requires a base of love. The three modes of love – narcissism, jealousy and pure love – generate intense ways of living. At its most intense this strategy creates an attitude of All or Nothing to all forms of commitment. However, such idealism has a built-in penalty clause – failure to achieve one’s highest goal leaves one with Nothing except a mind wrecked by an intensity of resentment and bitterness that is beyond belief.

Any of these strategies can mix together, producing conflict as to the person’s aim in life. For the ordinary person the most interesting strategy is strategy (2). Animal sexuality is purely instinctual and physiological. Human sexuality adds the psychological factor of sexual desire, which represents jealousy in self-pity mode and is derived from the primary self-pity. Hence the desire for sexual intercourse is only a sensual desire and not one of love.

Without self-pity then sex, for humans, would be a purely instinctual and physiological mechanism in tune with Nature, that is, at the onset of Spring the younger population would gather in groups for courtship and impregnation of females, no different from the way that ducks do it. Self-pity provides the emotional root for the psychological extension of instinct and physiology into sexual desire, a desire that is now independent of Nature. [12]

In summary,
fear and self-pity are the bedrock of human nature on Earth. Fear and self-pity give rise to sensitivity in the infant. Then the yearning for love arises. The intensity of the fear, self-pity and yearning relate to the degree of evolution of the child. How the yearning is directed determines the destiny of the child.

Unfortunately, fear and self-pity, if too intense, predispose the infant to the possibility of trauma and madness.

Decoding ‘Ambiguous’ Prejudice Interferes With Mental Tasks

By Daniel J. DeNoon
WebMD Health News

Reviewed by Louise Chang, MD

Sept. 21, 2007 – Subtle racism interferes with black people’s mental function even more than overt racism does, a psychological study shows.

For whites, who are much less often the targets of prejudice, overt racism interferes with mental function more.

“It appears that blacks are particularly vulnerable to cognitive impairment resulting from exposure to ambiguous prejudice — a level of prejudice whites may not even register,” conclude Princeton University psychologists Jessica Salvatore, PhD, and J. Nicole Shelton, PhD.

‘Blatant’ vs. ‘Ambiguous’ Racism

Salvatore and Shelton enrolled 122 African-American and 128 white Princeton undergraduates in their study. They were told they were going to participate in two different studies (in reality, they were two parts of the same study).

In the first part of the study, participants were told they would be evaluating a company’s hiring decisions. They were shown résumés from job candidates. One was from a candidate who was clearly unqualified because of mediocre grades from a “mediocre” school. Another was from the most-qualified candidate, a Yale graduate with good grades, strong job experience, and impressive school activities.

It was clear from the résumés whether the job candidates were white or African-American. Half the time the unqualified candidate was white and the highly qualified candidate was African-American. For the other half, the conditions were reversed.

The study participants were also shown hiring recommendations from what they were told were human resource officers for the company. Participants were told the officer was a white male when the unqualified job candidate was white and the highly qualified candidate was African-American. They were told the officer was an African-American male when the unqualified job candidate was African-American and the highly qualified candidate was white.

Participants were assigned to one of three groups: blatant prejudice, ambiguous prejudice, or no-prejudice. The no-prejudice group saw recommendations that advised hiring the most-qualified candidate. The prejudice groups saw hiring recommendations that always chose the least-qualified subject — a person of the same race as the officer.

Under the blatant prejudice condition, the hiring recommendations contained obviously racist comments (such as noting that the African-American candidate “belonged to too many minority organizations” or that the white candidate “was a typical white prep-school kid”).

Under the ambiguous-prejudice condition, the hiring recommendations contained no such racist comments — the least-qualified, same-race candidate was recommended without a clear reason.

In the second part of the study, participants then were given a test requiring full concentration, in which they had to name the color in which words such as “red” or “blue” were written.

Subtle Racism Wastes Brain Power

Witnessing the blatant prejudice lowered white participants’ scores on the test, but not the scores of African-American participants. However, African-American participants did much worse on the test after witnessing the ambiguous prejudice.

“Blacks are better prepared to cope with blatant prejudice than whites are, at least in terms of the short-term effects on performance of cognitive tasks,” Salvatore and Shelton suggest. This, they say, is because African-Americans have experienced prejudice and have learned to deal with it, not because such prejudice is harmless.

But when African-Americans have to deal with more subtle prejudice — prejudice that whites tend not to recognize — it consumes mental resources.

“Targets of prejudice may experience cognitive impairment as they try to determine the cause underlying the negative events they encounter in their lives,” Salvatore and Shelton conclude.

Place like people, going on and on and on till soil and soul

Can no longer be told apart.

And the heart cries and prayers of a thousand years

Of hope and hurrahs and heavens and hells

all of them a kingdom as real as Tatar, Taiga and Tundra;

and the glories of the great and the sad smiles of long gone Chrestianin

rise off the road like heat waves on a hot summer day.

so much that is living bound up in layers of cold,

temperature saving from the tampering of time

acting as a foil to breezes from gentler places

As a reborn Samson would deal with Delilah

and the siren-warmth of the South;

while the ice covers forest and field and grave

of the time-honored few

and the forgotten many

Promising that the only hope of thaw

must come from deep within.

And what my life would be about

Was a question  of

Where I’d been and what I’d done

Of deeds stupendous and the esteem

and thanks

Of  some.

But now I know that none of that

Counts at all

But what does count for me

Is how I smile when I think of all the deeds

Still left to be done.

and the One that waits

with love in her eyes

to keep me from being old

by letting me give her

my soul

And how nice it is

to just look at the moon and

Wonder about things

On a warm summer night.

And burn our old gods

And face our future

Rid of our sutures

Our old wounds healed

Our faith congealed

Our compass point

showing the way

to something sweeter than today?

to something much nicer than now.

Will what lives in the hearts

of those who fight with their dreams and their art

On today’s soul-pained earth

Prove to be stronger

Much righter than wronger

Than the great big dearth

Of all that has worth

Of love, of life and of hope

all those things at which

we who have too much

still blindly grope.