The Religion of the Aryo-Germanic Folk: Esoteric and Exoteric

Part 1

As Christianity was making its inroads, Heathenry did not cease; the old religion only disappeared in relation to the new one insofar as it had to yield in its public exercise of heathen practices, which in no way means that it also had to cease in its inner sense, in the characteristic life of the folk.
-- Mone, Introduction to the Nibelungenlied

Until now much too much mythology and much too little religious study, much too much grammar and much too little linguistic study has been undertaken to be able to recognize that the impenetrable crystal bowl around which some people uselessly circle without ever being able to open it up, will practically open itself for anyone who understands how to use as a magical key the well-known, and yet so little understood, sentence: "In the beginning was the word.'' [1]

But the apparently mystical aspects of this statement immediately disappear, and we are transported into a full state of clarity, when it is realized that, without exception, all mythological names and other kinds of mythological terms were in no way mere empty words, but rather they signified quite specific concepts, and in these very meaningful terms the key to the knowledge and understanding of the religion of our ancient ancestors is offered. Additionally, remnants of customs, sayings, tales, etc., have maintained their meaning and value only through such recognition of the force of language contained in the mythical names and terms, so that linguistic and mythic research, in a complementary way, yield a sense of the sacrality of the word in a complete vindication of the phrase: "In the beginning was the word."

***

If then, in the beginning was the word (language) in which the feelings and knowledge of the human soul were expressed, then this language must have been so deeply bound to what is generally termed "religion" (which our ancient ancestors much more sensibly called Wihinei, that a division was, and is, impossible, and that therefore a conversion from one religion to another must have been just as impossible as splitting Wihinei off from language. And so it was in fact. The Christianization of the Aryo-Germanic folk was merely an outward one. While the Wihinei of the ancient ancestors, usually called heathens, even today still provides a form for the content of Christianity, which only outwardly differentiates itself from Wuotanism, and even this only superficially. This was because those who converted the heathens were unable to create any other language. And so Christian concepts -- in order to be made intelligible -- had to be designated with familiar heathen names created from the language of Wihinei. Certainly they had attempted to Latinize the Germanic language for this purpose, but it remained only an attempt, as the Germanic folk would not allow their language to be stolen from them. But due to this attempt they were driven by necessity to reach back to the old holy language of the heathen Wihinei to derive, and form from it, their own mystery-language. How this happened is to be discussed in more detail in one of the next volumes of our series. [This would be Die Ursprache der Ario-Germanen und ihre Mysteriensprache, ed.]

***

From what we have said it is easy to see that the original Aryo-Germanic language was, and remained, the holy secret language, which was taken into the "high secret tribunal" [hohe heimliche Acht] by the men of knowledge -- the Armanen [2] or Semanen. As a result of this the primeval language remained almost unchanged through millennia, while the popular languages which were based on it, and developed out of it, became more and more distinct from it in a steady change, so that finally the holy, or secret, language (mystery-language) was no longer understood by the uninitiated (profane persons), although it was common knowledge in primeval times.

The obvious result of the progressive disintegration of the folk-languages from the holy primeval -- and now secret -- language was also the split of the old Wihinei into two different teachings. These were the secret doctrine belonging to those of knowledge (esotericism), which is here to be called "Armanism" for the sake of brevity, and into the general religious doctrine of the people (exotericism), which for the sake of easier understanding will be termed "Wuotanism." The point at which Wuotanism began to branch off from Armanism is to be discovered where the brief characteristic terms for the highest incomprehensible and unfathomable divine essence were no longer understood by the uninitiated, so that they were reduced to individual names in such a way that eventually an anthropomorphic entity (personality) bearing a name, was created out of the great incomprehensible divine essence. These individual characteristics were further anthropomorphized (given human shape) such that they formed a series of gods, which, becoming ever more human, arranged themselves like a great royal family around a high-king until eventually even the familial relationships were no longer sufficient and the ranks of servants in all their hierarchies had to be instituted to complete the picture for the lower divinities.

This rise of the different anthropomorphized divine entities of Wuotanism out of the equally manifold terminology for the characteristics of the incomprehensible One of Armanism was in no way the first step toward the branching off of the popular doctrine from the secret doctrine, but rather the third such branching off. For the first step toward dividing the two doctrines was the designation of the first sexless (androgynous, not hermaphroditic) divinity as man-wife, which is self-regenerating. The second step toward division characterizes that section of the mythologies in which feminine divinities, "the virginal mothers of the gods," are named as primal divinities who are able to bear the son of a god without sexual means.

But those characteristic designations of the unfathomable One, as well as the anthropomorphized divine entities which originated from them are neither arbitrary nor accidentally generated, but rather they are based upon primeval calendrical observations of the countless gradations of kind and out of the transitions between night and day, darkness and light, cold and warmth, as well as those developed out of the rotational periods of the Sun, Moon and planets, by which the gods of time came into view alongside those of space. The personal as well as celebratory names of these gods are, however, again manifested in the light of the secret mystery-language in simple, yet definite, signs of the ruling divine forces in the cycle of the ring of the year.

Thus we see that in the course of countless millennia (the more exact calculation of which will be further explained later in this book), from the original beginnings of the Aryan race, the holy original language determined what sorts of things based on the intuitive knowledge concerning the evolution of all being needed to be brought into pragmatic expression. Therefore we see this original language as a holy secret language within the high secret tribunal of Armanendom and something truly preserved with it as a high-holy tradition, which has been maintained as a secret doctrine right up to our time in the form of Armanism. Thus we finally just see this very holy secret language as Armanism craftily concealed in the Wihinei of Wuotanism as if enclosed in that precious crystal bowl which can only be opened with the magical key of that well-known, yet seldom understood, formula: "In the beginning was the word."

***

It was then from that threefold division, or better said from that three-leveled classification, of the idea of divinity conceived of in Wuotanism, which portrayed the primal-god [Urgott] androgynously, i.e. double-sexed, that the primal-mother [Urmutter] emerged, only after which the long series of older and younger divinities, of masculine and feminine gender arose. Only in passing it may be mentioned that this three-leveled classification is neither fable nor metaphor, but actual fact which, of course, encompasses a space of time of millions of years. Concerning this we can only go so far as to say that the Third Race of humans was still androgynous, and that only with the Fourth Race were the male and female genders split, which also continues to be the case in the Fifth Race -- our own. These are merely the dim recollections of the human soul such as find expression in old mythical documents, but which belong to an entirely different field of investigation than the one we are pursuing here, and therefore we will say nothing further of them here.

That primal mystery is expressed in the high mythical song of the Edda, the "Voluspa" as follows:

In the primal beginnings Ymir lived there
As yet there was no sand, nor sea, nor wind
No earth down below, nor heaven up above --
Yawning emptiness, nowhere did the grass grow.

Yawning emptiness -- primal abyss -- chaos -- Ginnungagap! This is what modern science calls the primeval fog [Urnebel], that is the original Element out of which all the modem elements radiate.

Above that yawning void of the abyss, an immeasurable self-contained force hovers latently, an unmoved mover, an impersonal cause which can be called the "hidden God," which is to be considered the impersonal, immaterial spirit that is within itself both time and space. By means of his breath he condensed himself into matter, [3] which he has himself now become, but without himself ceasing to be -- and so spirit and matter, energy and matter, are indivisibly One. Until that distant end in which matter once more dissolves and becomes non-physical and spiritual. Therefore spirit is eternal and is immutable Being. As solidified spirit it is eternal, for it is one with this spirit. At the moment of the condensation of spirit into prima materia, or the original element -- or as others express it with other words: "as spirit radiantly flowed into matter" (Let there be light), the previously hidden, still unrevealed God revealed himself as the First Logos. This original element then developed into the first four elements: fire (Muspellsheim), water (Audhumbla), air (Niflheim), and earth (Ymir). Three other elements -- which remain unknown to us -- developed at the same time, and only the fifth element, ether or aether, can be recognized at this time. Knowledge of the sixth and seventh elements is reserved to the future Sixth and Seventh Races.

The element of earth -- embodied in Ymir -- is now being evolved further in its own right. The giant Ymir, it is said, fell asleep and thereupon his left foot engendered a son with his right foot. This son is the patriarch of the giants. At the same time the element of water, the cow Adhumbla, licked out of the salt-stone a man named Buri, who was also double-sexed (androgynous) and by himself he engendered a son named Bor, who then had three sons with the names Wuotan, Will and We with a daughter of the giant Bergthor of Ymir's family. These three sons of Bor slew the giant Ymir, drug his body out into the empty space between Muspellsheim (fire) and Niflheim (air) and shaped out of him that which we call our world.

From Ymir' s flesh was the earth created
From his sweat (blood) the sea,
From his bones the mountains, the trees from his hair
From his skull heaven,
From his eyebrows the gracious Ases created
Midgard for the sons of men,
But from his brain are formed
All the hardhearted clouds.
-- Grimnismal [41-42]

But on the occasion of Ymir's murder there flowed so much blood that the entire race of rime-giants drowned in it, except for one named Bergelmir (Bergalt = mountain-old), whose father was named Thrudgelmir (Starkalt = strong-old) and his grandfather Oergelmir (Uralt = extremely old, i.e. Ymir). [4] This Bergelmir saved himself and his family from the flood in a "cradle" that he used as a boat. In the earthly world that was formed after this flood, he propagated the giant-race further, where the dwelling places were shown to the younger giant-race on the other side of the world-sea surrounding the future dwelling place of the coming human race -- Midgard, that is, Arktegea, the land around the North-Pole, which was the place of the origin of the Aryans.

But even before humans came to the earth, the human fortress [Menschenburg] that had been prepared for them was animated by the dwarves who had earlier evolved from mere worms and maggots in the dead body of Ymir, but later they received from the gods human shape and human intelligence, but no human soul -- and they lived in dark caves and rock crevices. Ymir's skull arched over the earth as the heavenly sky, at the four ends of which the gods placed four dwarves as conductors of the major winds: Austri, Vestri, Sudri and Nordri. Then they took the sparks and lights that had flown out of Muspellsheim, placed them in the sky in order to illuminate both it and the earth. They assigned each of these fiery sparks its place, and in so doing they fixed some of them in the sky, while others were allowed to run free, but even these had their orbits determined and were ordered in their courses according to space and time and thus originated day and night and the enumeration of the years.

In this way the earth had been prepared for humanity. All of creation with the exception of humans had been completed, but in this stage of completion its further evolution was also prefigured. Thus the primeval age came to an end.

As obscure and vague as the figures of Ymir, Audhumbla, Buri and Bor might appear, they nevertheless cast their reflections rather plainly out of the primeval age of humanity over into the days of our Fifth Race and tell with vigorous characteristics about times long ago separated from the people of today by millions of years. But Ymir has to be viewed from two different perspectives. First, from the standpoint of Armanism he is something impersonal, i.e. the primeval matter of fixed earth that evolved out of the primeval mist [Urelement]. Second, from the standpoint of Wuotanism, he is viewed as the personification of the primitive races which in ancient times preceded our Fifth Root Race, and which were brought to an end by the deluge (the Deucalionian Flood).

Only with the appearance of the first divine triad is the Second Logos revealed and then the division of divinity into three and then seven forces, or characteristics, begins. These forces appear in humanized forms as the Ases or gods.

The Ases -- in the literal sense the "pillars of the world" -- create the earth, seas, the sky, the entire visible world out of the slain Ymir, the "primeval element," but not human beings as such -- only their outer forms as Ask and Embla. It is only Wuotan himself who gifts them with spirit and soul, after Lodur gave them blood and blooming hue [body] and Hoenir gave them sense (intellect, mind). And this is very meaningful!

The oldest divine triad to be named is: "Wuotan, Wili, We," later they are called "Wuotan, Hoenir, Lodur," and then "Wutoan, Donar Freyr," or "Wuotan, Donar, Fricco" -- and in the Younger Edda they appear once as "Har, Jafnhar, Thridi." Wuotan or Odin is always the First One and his name remains unaltered, while the Second and Third change their names. Even more telling is the third triad: "Har, Jafnhar, Thridi," which literally means: "the High One (Har = Ar = Sun, Right, the High, etc,), the "Just-As-High," and the Turner (trie = to turn [drehen], to wind, not "the third"). The Ases can only shape the form of humanity, and only Wuotan provides humanity with spirit, the human soul, while Hoenir conveys the lower soul or intellect, and Lodur gives the material body. The name Wuotan or Odhin (Od-in = spirit within), however, indicates that its bearer is the most powerful of the three, and that he himself is actually the One and Only. But this singular One is actually the second manifestation of the divine spirit revealing itself through materialization. He is the Second Logos, and as such he is the "All-Father," who can be portrayed in a human form superimposed over Wuotan, while he can also appear in human form as Wuotan himself. All-Father, who is also called Surtur (the Dark-One, not the Black-one), as his name indicates, is the All-creator and Wuotan is his reflection in human form, and as such Wuotan is also rightfully called the "All-Father --  for he is "One with his Father in Heaven."

That which concerns the essence of the Triad of Gods as such symbolizes the three stages: "coming into being -- becoming -- and passing away (toward new arising)," and this is expressed by all groups of names in all mythical triads. These always symbolize the same triad in various aspects, whether or not these begin with Wuotan as the first element, e.g. the Nornic triad: "Irda, Verdandi, Skuld." Urda means: That which has been there from the beginning, thus that which has come into being; Verdandi is that which is becoming; and Skuld is the effect and cause of becoming, in either the good or bad sense according to circumstances.

***

And likewise all other names in various triads speak in exactly the same symbolic way. For example, "Wuotan" = spirit-within, or spiritual action, the thinker, breath. "Wili" = uil-li = spiritual light = will; Hoenir [Haner] = han, an = knowing [ahnen], the knower; Donar = tun-ar = the highly or rightly doing-one; "Lodur" = primal fire; "Loki" = fire-mighty; "Freyr" = the destroyer; "Fricco" = ruler of death. So again in these triads we see arising, becoming and passing away toward new arising. Designations of certain abstract characteristics in Armanism merely become divine proper names in Wuotanism. As Har, Jafnhar and Thridi appear as the High-One, Equally-High and the Turner or Transformer (not Ender). All three are, however, One in the All-Father, the Creator of All. This also emerges from the name of the famous temple of the Triad of Gods: Wuotan, Donar, Fricco which was called "Upsalar" (see Uppsala in Sweden), and in the high secret interpretation up-sal, i.e. highest salvation, indicates the All-Father. Many other place-names spread all throughout Germany and throughout all of Europe and beyond, all one-time sanctuaries of those divine triads, could be named here, but a few examples should suffice for our purposes: Sol-are = Zuolare = Solre = Zollern = "Hohenzollern" = High Rulership of the Sun or High Solar Salvation. Triglav = threefold life or arising life (the name is proto-Aryo-Germanic and not Slavic). Trier = Triur = arising from the primeval state [Ur]. Gibraltar = gibor-altar = giver, generator of all, i.e. the providing All-Father. (This has nothing to do with Arabic gibel tarik). Gotterweig = Kotwig =God-hallowed [Gottgeweiht]. And still countless other names. [5]

A similar triad is that of the Norns (nor-stone, the fixed, foundational and non-born, originated), who indicate another revelation of the Second Logos, as in the Edda they are also called the unborn ones, i.e. the causeless cause, like the divine triad Wuotan-Wili-We. It has already been said that they indicate arising, becoming and passing away toward a new arising. However, this is not arbitrarily applied to the life of entities, but rather to their destiny. And this too relates to the name of the "Germans" in the most intimate way.

Garma is destiny gar = to ferment [gahren) to be transformed into one's self, to germinate; thus germ = the yeast (from hevan = to rise through fermentation), to weld [garben], to be refined [gar sein], etc. ma = more, make. Garma (Sanskrit karma) = "making one's self transform within one's self, by means of one's self," i.e. one's own commissions and omissions, as causes, generate from themselves and by means of themselves effects, and these effects constitute Garma (karma) or destiny. Since there is only one "causeless cause," i.e. God, this first causeless cause as it relates to Garma or destiny is the oldest Norn, Urda, who has been there [da] from the beginning [Ur]. The second Norm is evolving Garma (Verdandi) and the third Norn -- the dark (not black!) one is Skuld [Schuld = debt, guilt). If our deeds of commission and omission were good, and something which led to transformation then good credit accrues; if it was bad then debt accrues. But because this debt is only payable in the future, it is considered to be dark, or hidden, and only perceptive can lift the veil (Image of Saiis) and happy is he for whom conscience -- his own judge! -- lifts the veil of Skuld.

This knowledge-based faith, free of any doubt, in the self-created and self-creating Garma (destiny) which has human beings in its power, and which is no "blind fate," no "doom," was so firmly rooted in the convictions of our heathen forefathers that they referred to themselves as those with power over destiny, the "Garmanen," or "Germans." This was recognized as early as Johannes Aveneius (Thurmayr 1477-1534), who correctly derived the tribal name "Germanen" from germinare = to sprout forth," even if he did not interpret it quite correctly.

In the two mythical names Sunilgarm and Munilgarm, the solar-wolf and the lunar-wolf respectively, this garm appears once again with this meaning, for both wolves, or dogs, are actually the kin of these heavenly bodies, or their destinies.

All of the mystical and mythical triads have not yet been named, not by a long shot, but it should suffice here to mention that all of them refer to that conceptual realm which they serve to symbolize, and this will quite often be referred to throughout this monograph.

With the first divine triad, however, the division emerged between the masculine and feminine essences with regard to anthropomorphized divinity. In the very beginning these apparently arose independently alongside one another (Ymir: Adhumbla; Wuotan, Will, We: Urda, Verdandi, Skuld), but they soon appeared joined in matrimonial arrangements, which mutually completed and explained them. About this more later. But it is not only as wives or brides that the goddesses stand beside the gods, but rather they often appear in noteworthy correlations which most certainly developed from primeval bisexual (androgynous) godforms. Thus, just to emphasize a twofold example, the Sun -- sol -- is feminine, but possesses a solar god -- Freyr or Fro -- who conversely had a priestess; while the Moon -- mani -- is thought of as masculine, but has a goddess -- Freya -- who is served by a sacrificial priest. The day, which rules the Sun, is masculine -- Dag, Dellinger -- and the night, ruled by the Moon is anthropomorphicized in feminine form -- Nott. All of these gods and goddesses, however, had their spouses as well as descendants, through whom quite noteworthy familial relationships developed. According to their names these can easily be explained as children of the Sun or Moon (descendants of the day or night) and show that originally these gods were considered bisexual (androgynous), and only in more recent times had they been sexually divided in order to fit in with the rest of the divine world. Thus even the most recent anthropomorphicizations of divine ideas are consistently rooted, directly or indirectly, in the very oldest mystical and mythical concepts, as will be repeatedly demonstrated in this study.

Once the division of the One-god into the Tri-divinity within the graded system of arising, becoming and passing away toward a new arising has been recognized, their breakdown into the "sevenfold- divinity" can be demonstrated in what follows. Because the white light of the Sun is split up through the prism into the seven-leveled spectrum of the rainbow, and because tones rise along seven levels toward a higher octave, and because the seven-leveled vibratory law governing everything else, down to asserting itself in the equivalencies of atomic weights, such that this seven-leveled vibratory law regulates the entire organism of the universe -- such that anyone who grasps this vibratory law, and who completely understands how to use it, can claim the universal power of God for himself -- it then immediately becomes clear what deep knowledge of the hidden forces of nature led to the divinization of that heptad, in that the unity was dissolved into a heptad, just like sun-light is broken up into the seven rays of the prism. The very word "seven" is holy in the language of the holy Acht, it means "sun," and to swear by seven [besiebenen] means to swear by the Sun. For this reason the Seven-Gods were the most holy, their cooperation became the "harmony of the spheres" and as all of them were unified in the One All-Father who is the primeval fire (Urfyr), likewise this One was dissolved into Seven, which it is in itself. Armanism knew this vibratory law well and with it pressed deeply into the most secret mysteries of the universe and of divinity. But this knowledge was only cultivated by the most qualified -- and even today this is so -- which is proven out by many experiences and traditions often ridiculed by modern science as superstition, yet proven to be valid through progressive discoveries in the areas of physics and chemistry, which are nevertheless provided with the new nomenclature for fear of the "high holy tribunal," and "metaphysics" -- allowances had to be made and the errors of the so-called exact sciences had to be admitted to.

However, it is not our assignment to follow the tracks of metaphysics, as tempting as this might be, but nevertheless this reference should suffice to show that Wihinei ["religion"] and science are one, and that these apparently irreconcilable opposites will in the foreseeable future again become one, because they must be one. Then humans can once more be happy because they must be happy -- out of duty toward happiness, out of duty toward harmony, out of duty toward beauty!

These Seven-Gods, as the holiest, received their assigned heavenly bodies as their mystical residences and are still today designated as the planetary spirits in what is misunderstood as "astrology," and according to which the seven-day week is arranged and the days named. These seven planets are: 1. the Sun , 2. Moon , 3. Mars , 4. Mercury , 5. Jupiter ', 6. Venus , and 7. Saturn . This arrangement and designation, still in general use today, are not without good reason taken as a starting point here since they are only apparently at variance with the Armanic and Wuotanistic arrangement when it comes to nomenclature, but in spite of this they correspond perfectly to the Armanic system and therefore greatly ease our understanding of the latter. In the Sun, in the primeval fire [Urfyr], the All-Father can be recognized. The sign of the empty circle is Ur, the unrevealed God, while the sign of the circle with the point in the middle designates God revealed in matter (First Logos). is therefore not the Sun as such, but rather it is the God revealed as the First Logos, as Father-Mother and as All-Father, merely whose symbol is the Sun. For this reason the high holy Acht has two signs for it: for the Sun as such and for the spiritual Sun, the primeval fire [Urfyr], God, or All-Father; in secret scriptures it is also called psychhelia. (This was because at certain times it was thought that without the use of foreign words this name could not be pronounced or that it needed to be hidden.) The Moon was mani or Mannus, the progenitor of humanity, which once more forms a special section in the [Blavatsky's] Secret Doctrine. It has already been said above that the Ases could only create the bodies of humans and their lower soul, the intellect, and only Wuotan -- as All-Father (he who is one with his father in heaven) -- could give them the divine human soul. Now, the Secret Doctrine says that the Moon was the father of the Earth, and in a state of torpor -- much like that of death -- it shriveled up and became smaller than the Earth and was forced to follow along in the orbit of the Earth as its satellite, and it gave up its developed inhabitants to the Earth and these form the race of men here on the Earth in contrast to those formed from the earthly animal kingdom. These spirits descended from the Moon -- the lunar ancestors -- whom the All-Father incarnated into the bodies of those created by the other two Ases (Hoenir and Lodur) to form the human race, and for this reason Mannus, the Moon, is called the progenitor of humanity. Here too there are two signs, i.e. for the Moon itself and for Mannus or Mene. the spiritual Moon (Psychomena). The third, Mars is Tyr, Zio, also Zeizzo or Erich, the one-armed sword-god, the "generator." His hieroglyph also consists of the sign of Ur and the Tyr-rune , which symbolizes the solar ray, the solar arrow as impregnator (phallus). His sword, his one-arm, his phallus ererctus, clearly designates him as the provider of increase, the multiplier or generator under whose guardianship marriages stood, but war as well, since war increased property through the taking of booty and drove out vermin. The fourth, Mercury , is Wuotan, whose rune (othil ) is in this instance reversed and connected to the sign of increase to form  , indicating the increaser, bringer of luck, the wish-god. But the hieroglyph of the bull , which appears here combined with the sign of increase , already in itself consists of the Ur-sign combined with the hieroglyph of the Moon (Mannus) , and means primeval generation, or "the one who generates things out of the Ur"; for this reason the same sign is to be found once more in the Zodiac as that of the bull (Taurus) or the primeval generator. That the ancients already thought of Wuotan as being essentially the same as Mercury or Hermes is shown in the writings of Cornelius Tacitus, Julius Caesar, et al. It is also no accident that Mercury is the planet closest to the Sun. The fifth of those high-holy Seven-Gods is Jupiter , the Aryo-Germanic Thor (Donar). His hieroglyphic, however, intentionally distorted from the fyrfos ; just like the gibor-rune , which represents this holy sign. The fyrfos (swastika) as the "Hammer of Thor" was one of the holiest secret signs of the high secret tribunal [Acht], and was intentionally concealed by the Armanen for purposes of Wuotanism at public religious services as shown only in an imperfect form. The secret sign of Wuotan, the tryfos or wilfos: or was kept absolutely secret and was not revealed to the folk even in the imperfect form. In place of it we find the othil-rune or . The hieroglyph of Jupiter , the gibor-rune and ultimately the concealed holy-sign of the fyrfos symbolize the high-holy crossed lightning bolts, which we recognize as the bundle of lightning bolts held in the raised right hand of Jupiter, just like the hammer Malmer (Mjolnir) that Thor carries. The sixth of the Seven-Gods emphasizes the sexual aspect as the connection to the Ur-word sex shows. Its holy-sign, consisting of increase our of the Ur , already indicates this. It is this Venus whose hieroglyph comes closest to that of Mercury, clearly showing the close relationship between the two. As Mercury-Wuotan means "he who generates out of Ur," so too can Venus-Freya be seen as "she who bears forth out of Ur," as that "god-bearing virgin," whom we will once more meet with in the Zodiac as the constellation of Virgo, or just as we did with the Ur-generator and the constellation of Taurus. Just as he is the Ur-father, she is the Ur- mother, and therefore the two are unified as the divine royal couple. The Latin name Venus also corresponds perfectly to the Aryo-Germanic Freya, Fenus, Fenussin, since the mystery language is the Aryan proto-language itself in which Latin, Greek, Sanskrit, etc., are rooted, and thus all mythological names and concepts can be interpreted by means of this language. The last, the seventh of the Seven-gods, is Saturn . The name consists of the two Ur-words: sa = "generate" and turn = "turn," i.e. to cause something to stop, and therefore is the equivalent of death, or passing away, or transformation toward a new arising. This name Saturn, like so many other mythological names, is only a functional characterization which became the name of an anthropomorphized elaboration of a divine essence. In the understanding of Armanism it is, however, a circumlocution for Surtur (Satur) and means "continually in the Ur," i.e. in the eternal. Through the portal of birth, in coming into being, a human encounters things such as essence, objects, events, times, etc.

Thus we have the course of becoming, life in our world of the senses, which allows us to leave this world through the gate of death -- by dying once more, and to be prepared in the Ur for a renewed arising, for rebirth. The Arman calls this preparation in the Ur for the next rebirth or incarnation "Surtur," and for this reason God, or the All-Father prior to his materialization, is called "Surtur," and bears, after his dematerialization at the end of times, the same name -- "Surtur." Even in the Christian Middle Ages the state of the soul in death was called the "primeval state" [Urstand] , i.e. the condition within Ur. Therefore the hieroglyph of Saturn (Surtur) is the sign of increase together with the sal- rune or , meaning an increase in salvation. Throughout the transformations which condition this passing away toward new arising (through dying and overcoming death for re-incarnation) it is just these reserves for salvation slumbering in the Ur which are released, and thus the soul, tarrying in the "primeval state," is able, depending to its own abilities, to develop and provide for its next incarnation on earth, and with these means to assimilate as many of the qualities from the treasury of such qualities stored in this state as it can. For this reason the god of death is no enemy of man, but rather his friend, who provides him with rich gifts during his stay in the "primeval state," for his next earthly life in a renewed human existence, in order to maintain the steady progress of the whole of humanity in an indefatigable process by means of these gifts. By concluding in "Surtur," or Saturn, the Seven have reached their end, only to begin the circulation once more from the beginning in the Acht (octave), but as with music on an Acht (octave) higher. Therefore the circulations do not take place on a horizontal plane, but rather in a spiral toward a definite goal, exactly as the planets in their orbits around the Sun -- proceeding onward with the Sun in their collective course -- rushing through unmeasured distances toward a goal which remains unknown to us.

Here it may be remembered that the seven colors of the rainbow, or spectrum, are really only three colors (blue, yellow and red) while the other colors are actually transitional tones. In a similar fashion we also clearly and precisely see in the Seven-Gods: the Ur-Three shining above the other four, which in a certain sense make the transitional tones between the Three recognizable. We will come back to this 3+4 and 3+7 in more detail when the opportunity is offered in our discussion of numerical symbolism.

It is quite obvious that there were other heptads in the Aryo-Germanic Wihinei, and, by way of example, we could just mention the seven goddesses of love, who are also known as the "Good Seven." They are ordered as follows:

Gefion (She who Gives), a virgin in fresh bloom. She gifts the children when they come into bloom as virgins with the honeydew of their pleasing essences, which have the power to coerce a man into love, and she also gathers all those into her entourage who die while still virgins, so that they can be escorted by her to new luck in love with renewed charms in their next incarnation.

Snotra is gifted with feminine grace and the charm of eloquent speech. She is the messenger of love in the service of Freya in that she puts thoughts of love into the hearts of lovers desired by others and shows them dream images of those who love them while they sleep.

Siofna fans Snortra's spark of love into a blazing flame in which the hearts of the lovers are melded into one, or if kept apart, each will wither.

Loba moves the maiden to give her chosen one the ring of Loba (an engagement ring [Verlobungsring]) under Loba's protection. [6]

Wara protects with flaming runes the oaths of fidelity in the hearts of lovers, and avenges the violation of these oaths.

Syna, she who is prudent, guards the lock on the door of the bridal chamber and avenges the crime of unallowed sexual pleasure. It is also she, the Sixth (sex, sexual) who opens the bridal chamber for the Seventh, the Sunny, for Lady Fene or Fane (the generative, birth-giving one, from whom we get our woman's name "Fanny," which has nothing to do with "Francesca"-- although this is often erroneously thought to be the case). With her all of the joys of love and marriage enter into life and none is more modest in this regard than Freya herself -- our chaste Aryo-Germanic Venus genetrix.

These "Good Seven" are contrasted with the "Evil Seven," whose names do not appear to have been recorded anywhere. But probably those "Evil Seven" are later distortions from the time of transition from Wuotanism to Christianity, a theme to which one of our next volumes will be devoted. [= Der Ubergang vom Wuotanismus zum Christentum]

Our seven-day week is also derived from the "Seven Gods," and we only need a little help in order to grasp the meanings of the names immediately. Sunday and Monday do not require much further interpretation, since the Sun is seen as a symbol of the All-Father and the Moon (man, mene, mannus) is seen as a symbol of the lunar ancestors of terrestrial humanity, personified in the form of Mannus as the progenitor of all of humanity. The name Dienstag (Thiusdag), Erichtag (Irtag), Zistag, etc., relates to Thyr, Zio, Zeizzo, and Erich. Mittwoch [Wednesday) is merely an obfuscation of Godestag (Westphalian), Odhinsdagr (Norse) and therefore also needs no special explanation, just as Donnerstag [Thursday) and Freitag [Friday]. Old Norse Friadagr need none. Only Samstag [Saturday] causes some difficulties. The English, Frisians, Dutch and Lower Saxons left its actual name as does Saturni: Satensdag, Saternsdag, Saturday, Saterday, Saterdag, Satersdag; the Irish call it dia Satuirn, Satarn, the French Samedi, the Spanish Sabado and the Italians Sabato. But there is no German Satarnes or Sazarnestag -- as it would have to appear -- although there is a Sambatstac along with Samestac and a Gothic Sabatodag and Sabbatus. However, among all of these names the form Sameztac appears quite conspicuous. This word-form is derived from sa-mezz (sa = to make; mezz = to divide cut off: Steinmetz [stone-cutter] who chisels off stones -- i.e. the day dividing the week) and indicates the transitional time from one week to another, which has the same meaning as sa-turn (to make turn) or Sat-ur (constantly in the Ur, i.e. rooted in the Ur and leading back to there) and finally even as Surtur (sur-tur = from Ur back to Ur).

With these Seven-Gods the divinities can be shown to be gods of time and as such they can be found even more clearly in the Twelve- and Thirteen-Gods. Certainly it does not again have to be recalled that Armanism simply names the expressions of power of the revealed One divinity through characterizations of its qualities, and that Wuotanism personified these names and took these essential qualities and interpreted them as divinized, yet anthropomorphic, entities. The Twelve- and Thirteen- Gods correspond to the months of the year, initially the thirteen lunar months, then later the twelve solar months. But since with this calendrical transition of the lunar year into the solar year the thirteenth month-god dropped out, i.e. symbolically died, this is how the aversion to the number thirteen arose, an aversion which holds that if thirteen people sit at a table one of them will have to die within the year. But which one of the thirteen is the one destined to die remains the choice of the divinity, which constantly selects its own sacrifice. And this election of the victim of the divinity is -- and this only has to be mentioned parenthetically -- the rationale underlying trial by ordeal, as well as games of chance (cards, dice, betting, etc.), duels and the lottery. But in no way did this idea lead to a belief, as is erroneously assumed, in fate ruling blindly, but rather it led to a consistent trust in a conscious divine course of destiny and its higher compensatory justice.

These twelve are also One, as is demonstrated by the fact that Wuotan, as the god of time or god of the year, bears a special name in each of the twelve months. These are:

1. Hartung, January: All-Father. The first month in the year is the highest, as All-Father is the first and highest of all the gods (cf. Sunday and ). From this first month all the subsequent months emerge, just as all the gods come from All-Father. The year begins with the longest night, and just as the Night -- as a feminine entity -- is thought of as the Mother of all things, the longest of nights -- the "Great Mothernight," the "Holy-Night" -- was the mother of the year.

2. Hornung, February: Herian = Army-Father, Army-God (not Lord-God [Herrgott]. Wuotan as the Sun (Exalted, Ar ), Urfyr (primeval fire) appears as the warrior (Herier) against Darkness, i.e. the rime- and frost-giants.

3. Lenzmond, March: Nikar = The victorious primeval light [Urlicht) which decides every battle; at the end of the month the days are already becoming longer than the nights.

4. Ostermond, April: Hnikudr = He who Overcomes. The giants are overcome, the Sun climbs ever higher.

5. Mai, May: Fiolnir = The Manifold. Life springs forth in manifold forms from the earth, now freed from the ice.

6. Bracht, Brachet, [7] June: Oski = He who has divine abilities, the gifts of God flow forth in rich abundance over the entire earth.

7. Heuet, July: Omi [8] = "the holy one who is praised. Everywhere jubilation and joy; the festival of summer.

8. Aust, August: Biflindi = "the one who is about to sink, the inconstant." The Sun is already beginning to sink (the white god of the sword is faltering).

9. Scheiding, September: Vidrir = "the weatherer," but also the generator of law" (vid = law, rir = to generate). The equinox with its stormy weather.

10. Gilbhard, October: Svidrir = "the disappearance of generated fruits." The fields are empty, the leaves turn yellow, and growth ceases.

11. Laubris, November: Svidur = "disappearing into the Ur." Storms rip leaves from the trees, whatever fruits remain outside will freeze.

12. Wihimanoth, Julmonat, December: Jalkr = "he who has died off." Snow covers the earth like silver hair covers the head of an elder.

***

Even if the One-God is still clearly recognizable in this Twelve-God system, its differentiated month- names soon began to take on the form of independent entities, which, according to a basic principle of mythology, are seen as his sons or other descendants. Each of these twelve month-gods possesses a fortress -- a solar house. Here it is self-evident that these twelve fortresses are the twelve constellations or solar houses of the Zodiac. The coming together of the ancient correspondences of the Zodiac demonstrate the connections among all original religions, down to making their descent from Aryan Wihinei irrefutable. But because a deeper exploration of the Zodiac and it interconnections is impossible in these pages due to a shortage of space, only simple indications can be offered here. Perhaps later there will be a more fitting opportunity to come back to this topic. It is obvious that All-Father is reflected in every month-god and in every characteristic indicated by his specific month-name, and that Wuotan migrates through the twelve solar fortresses during the course of a year in the form of visitations which he holds with the various month-gods each in his or her own fortress.

These twelve month-gods and their fortresses are:

1. Hartung, January, Aquarius or Urn : Freyr (Fro in Alfheim [elf-world]. The new-born Sun rules, the days are bright even if they are still short. All-Father and the gods celebrate the festival of the first tooth of Freyr (of the first ray of the Sun) of the newborn son of the Sun; humans celebrate Yule [Weihnacht = holy-night], New Year.

2. Hornung, February, Pisces : Wal-Father (Wuotan as the one who conducts the dead to reincarnation) in Walaskialf (hall of the dead, Walhalla). Wuotan gathers to himself the "half of the Wal" (half of the dead [9]) which belongs to him, i.e. the souls which have lost their bodies, in Walaskialf, in order to conduct them toward reincarnation, i.e. up out of the "primeval state [Urstand] (Underworld) into the world of humans once more. It is just these souls, separated from their bodies, who are his army, which he victoriously leads against the forces of death -- the rime-and frost-giants -- and by means of which he overcomes death in that he awakens the dead to a new life through reincarnation. Humans celebrate the Festival of Torches (Candlemas) by illuminating the Balsen, i.e. the exits of caves, with torches in order to show the way back to the upper world to the souls returning to the earth out of the "primeval state." (This is the Balfaribrauch -- from these Balfen the Palfau in Steirmark have their name.) Gods and humans celebrate Fasnacht [fasting-night = Lent] and Fasing [= Fasching = Mardi Gras], when the ship of Nehalenia departs to spread its fructifying blessings.

3. Lenzmond, March, Aries : Saga in Socquabeckr [Sokkvabekkr] (Plunge-brook). Snow and ice thaw and the feminine element, water, is liberated by the solar fire, the masculine element. Therefore All-Father's month-name, Nikar, also means "sun of the water nymphs" [Nixensonne]. The mild storms of spring rush over the murmuring waters -- the speech of the waves is heard whispering. Wuotan, "reawakened," leads his army of souls without bodies to Lady Saga -- who is none other than Freya -- to unite the disembodied souls with the soulless bodies, which she brings out of her Sun-fortress, in order to render the effect of death harmless. Solar fire and earthly water hold a conversation. Wuotan and Saga "drink daily the drink of memory from golden horns." [10] The first swallow returns (Annunciation of Mary), the first violet blooms (violet festival), people celebrate the festival of spring, the festival of the Resurrection.

4. Ostermond, April, Taurus : Wuotan in Glastheim [radiant-world]. The Sun has once more gained a complete victory (Hnikudr) on the day of the spring equinox, and now Wuotan appears as a groom just as he was active as a suitor in the previous month. His bride is the Earth-Goddess who also has as many names and aspects corresponding to them, as does the Sun-god himself. As Freya appeared as Lady Saga in the previous month, she is now Ostara, and the marriage of the divine pair takes place with the full Moon after the equinox. This is then a "high time" in heaven (Glastheim) and from this our concept of marriage [Hochzeit: literally "high-time"] has its origin. "High time" means the time of the Sun, and therefore our German concept Hochzeit knows nothing of a corresponding "low time."

5. Mai, May, Gemini : Skadi (Schade [= harm, scathe]) in Thrimsheim. The second divine marriage follows soon after the first, but this one is not a Hochzeit, but rather only a marriage, as only the Sun can have a "high time," or zenith. After the Sun, the Urfyr, is wed to the Earth, the water now again weds the Earth, and these then form two related pairs. One pair is Donar [Thor] (weather-god) with Sabia (Earth-goddess) and the other, that comes into consideration here, is the giant-daughter, Skadi [scather] (once more the Earth) with the Rain-god, Niord. The first storm rains down in the mountains of Thrimsheim; Doner [Thor] killed the giant Thiassi and the Ases burned him in Asgard. His daughter requests legal compensation for the death of her father and is given permission to choose a groom from among the circle of the Ases, with the condition that she may only see the "left foot [11] of the various gods. She then goes for the one that looks most powerful to her and cries out: "Baldur is without blemish!" But she was mistaken; she had matched herself with the Rain-god not the Sun-god. The gods celebrate this wedding in Asgard and humans attend the Festival of Pentecost. There is yet a third wedding of the Earth-goddess with the Storm-god, Wuotan (air), that could be mentioned, but only one name recalls this wedding, which otherwise appears to have been totally forgotten, the name is Windesbraut [wind-bride]. This is the Earth which appears to be seduced into a cloud of dust by the storm. Fire, water and air strive after the Earth to impregnate her. This is the meaning of this complex institution of divine marriage, many more of which could be named, and therefore in this month All- Father is called Fjollnir, the Manifold.

6. Brachet, June, Cancer : Baldur in Breidablik (Broad-view). The Sun is at its full power, ascended to its highest height [Hochzeit, zenith -- marriage], when Hodur's deadly shot hits Baldur. Gods and humans are seized by wild terror and fearful anxiety, for Oski, the Ase who has every ability, has been killed off. The Ases prepare a funeral pyre for the Fallen Baldur and his things along with his dead wife, Nana. Humans attend the Midsummer festival (summer solstice).

7. Heuet, July, Leo : Heimdal (Heimdoldt) in Himingbiorg [heaven's fortress]. Heimdoldt, the sentinel of the gods, stands on the highest battlement of his heavenly fortress and remains on the lookout as to whether the sons of Muspell are approaching, in which case the air will be glowing, or whether the dark rime- and frost-giants are trying to approach, in which case the white sword-god will be vacillating and sinking and Darkness will begin its struggle with the primal light [Urlicht] all over again. Heimdoldt blows into his horn and all the high gods gather around him and anxiously hear as to whether the twofold danger is calling them to the final battle. The festival of the summer solstice goes on, fire flickers from every hilltop to frighten away the forces of darkness, if they should break out against the forces of light. Omi, omen, amen!

8.  Aust, August, Virgo : Freya in Volkwang. The danger has now been partially allayed. But the generative power of nature is growing tired, of course, and the ripening fruit is pressing on toward being harvested. Like Baldur, many a man has fallen in battle and so too have many fruits ripened on the tree of humanity only to sink once more into the grave. Souls are separated from bodies in battle [Wal] and All-Father and Freya each take their half. The former takes the souls who lost their bodies, and the latter takes care of the bodies having lost their souls, which she takes to Volkwang in the meadow of the dead. (Fridhot) [12], while Wuotan calls the liberated souls to Walhalla. However, the souls which have not yet attained to the level of free spirits go to Donar in Thrutheim, to Hel in Helheim, or to even darker places, each according to the soul's level of development. The bodies being held in Volkwang await their new reception of souls or spirits just as those souls contained in Walhalla and the other soul-worlds await their re-incarnation, each according to the measure of the powers which have prepared them and the gifts which have enriched them. The powers absorbed there thus strengthen them in this way (more on this later). All-Father-Biflindi, just as Freya-Fria feel their powers waning, and by providing rich harvests they provide for the "primeval state," in order thereby to gather new forces for the coming battles. Wuotan, [13] who up until now has been the exhaling Giver, [14] now becomes the Taker when he inhales -- therefore he is at this time the Shifty-One. The gods, like humans, are mindful of the cares of winter and begin, each for him or herself, to make harvest.

9. Scheiding, September, Libra : Forsetti in glitnir. The struggles and troubles continue on, the high gods hold council and take their places on their seats of judgment. Forsetti (the chief of the divine judges, son of Baldur) decides and discovers justice; he is actually All-Father himself as Vitnir, the generator of law. (Freya as holds the .) Spirit and body, day and night, maintain their balance, gods and men deem that every sort of strife is put to rights and they come together for a common purpose; high-holy legal assemblies [things] are called, great popular assemblies are held, the fruits redden on the trees, the ears of corn become golden, the great general festival of the harvest draws near for gods and men alike.

10. Gilbhart, October, Scorpio : Niord in Noatun (boat-home). Niord rules in the realm of ships which have returned to harbor. The ship is also symbolically the cradle and the coffin -- and therefore the earth itself, upon which gods and men sail through cosmic space. Just as the ship of Nehalenia went out in Hornung to pour out blessings, it now comes home loaded down with the products of harvest. But the decisions have not proven themselves to be enduring; the light is increasingly at a disadvantage with regard to the darkness, All-Father-Svidrir allows that which has been generated to fade and he himself approaches a descent into Ur.

11. Laubris, November, Sagittarius : Widar in Landwidi (woodland, rule-land [Waltland]). All- Father-Svidur sinks back into Ur. Wuotan-Hangatyr "consecrates himself to himself," as a self- sacrifice by hanging in the branches of Yggdrasil. From his semen, which falls down when he dies, the Alraun [mandrake root] grows up from the earth under the hanged-one. This is the re-born Wuotan under the name Widar "again" [Wieder]). Wiedar is therefore Svidur, who has returned, but only as his ancestor, and therefore only his formal appearance, his double [Doppelganger]. Therefore he is also known as the silent Ase; but also the strongest, for he at once sets out and kills the murderer of Baldur, Hodur (Hader), whom he commends to the burning fortress (cremation) in the following month. When, according to other myths, Widar is seen as the son of Rind -- the frozen earth in winter -- this is just another image of the same process. But Widar also means the winter-sun, which is silent -- i.e. without power -- but in spite of this when he is called the strong, even the strongest, Ase after Donar, this refers to his reserve of power collected in the harvest which he takes down into Ur in order to transform this reserve there into even more power for his next return as the youthful solar god. He is the archer who refuses to shoot (Hubertus) because the arrows of the Sun are powerless at this time. For this reason too, the tyr-rune struck through is the symbol of this zodiacal sign. The gods have descended into Ur, the migratory birds have left us, nature has grown quiet and humans celebrate the great festival of the dead (All Souls).

12. Wihimanoth, Yule-month, December : Uller in Ydalir. The last month in the ring of the year, which contains the shortest day of the year as well as the longest night -- the great Mother Night -- in which the new Sun, the new time, is born. The role which Forsetti played in the inner life of man, as that of the one who decides in conflicts between gods and giants, the spiritual and the material -- is now taken on by Uller in the outer world as the one who decides on who is to win battles. Forsetti puts things to right through decisions and reconciliations, Uller though duels, for in his month the duel between the hostile brothers Wali and Hodur (Hader) takes place, the duel between light and darkness, between summer and winter. "Therefore it is good to call on him in all duels." [15] The gods prepare the funeral pyre for Hodur (Harder) and celebrate the birth of the young god of the Sun, while humans celebrate the holy-night and the fires of Yule.

Now it is remarkable that one month-god, namely Wali -- the "Thirteenth"! -- appears in Hornung in the solar-house Walaskialf, as well as in Laubris in the solar fortress Landwidi, without being at home in either fortress. This is actually the Thirteenth, the Dead-one. Wali is, as his name indicates, the dead. Walaskialf certainly belongs to Wuotan as Wal-Father, for it is Walhalla itself and Landwidi is Widar's property, but it is often confused with that of Wali. Widar is not the killer of Hodur, but rather it is Wali, who only "gets off his horse's back in Widar's forested homeland," for his solar house, the thirteenth, was lost to him when the twelve solar months displaced the thirteen lunar months. But Wali will rise up again and he even survives the twilight of the gods [Gottrdammerung] along with Widar. Thus he was compelled, even if temporarily, as if he was being sheltered, to be placed in "Widar's forested homeland" in Landwidi.

But the Twelve-Gods also -- like the Seven-Gods -- can be brought back to the "high holy three," that is to the "three holy times" and the "three great recurring Things," the ancient German high times for holding court.

The foremost of the three high-holy times corresponds to the well-known "high holy Three" -- arising, becoming, passing away to a new arising (or transformation) and comprised Holy-night [Yule], Easter, and the great festival of the dead. The other holy Three were above all incorporated as recurrent Things, as times for holding court and fell in Hornung, May and on St. Michael's Day as the most important Thing of the year, the Mihilathing [September 29].

As it is not the task of this work to provide a Aryo-Germanic mythology, but rather to explain the Aryo-Germanic Wihinei ["religion"] in the main aspects of its secret doctrine as Armanism, as well as in its use as a folk-religion or Wuotanism (and the latter as comprehensively as possible), this brief presentation of the mythology should suffice since it provides the key for anyone to be able to understand the larger mythological works and analyze them according to Wihinei. But before we go any further toward the goals lying before us, the basis should be laid out according to which every mythological name, every mythological object, every mythological event and every mythological prediction (prophesy) can be evaluated and determined immediately in its Armanic or Wuotanic meaning. Furthermore this is equally transferable to the exact sciences -- for Wihinei and knowledge [Wissen] are one! Wihinei has its strength in that it does not desire or require blind faith, but rather only advances empirical principles and does not merely allow, but rather makes into a duty that individuals should gather experience and knowledge and only believe that which they know. This certain, indubitable knowledge should, however, also be made manifest in the way they conduct their lives. The caretakers and preservers of Wihinei, the Armanen or Semanen (the word "priest" is too restrictive) knew very well, however, that the great mass of the people would not be up to such a tremendous task and so they clothed their teachings in stories and names which immediately offer the thinker the correct interpretation -- if only he knows and comprehends the key, i.e. the method of analysis. He thus also has the possibility of investigating further. How the characteristic words and names -- so-called code-words [Kennworte] -- are to be analyzed, has already been shown in many examples. (There is more about this in Guido-von-List-Bucherei Nr. 6: Die Ursprache der Ario-Germanen.) Furthermore, it has been repeatedly emphasized that all events are divided up according to the Three-Stages: arising, becoming, transformation (passing away to a new arising), a tripartition which, however, is expanded under certain conditions into heptads, enneads (more about these later), twelvefold models, and other numeric arrangements. Also mention has been made of the masculine essence consisting of light, fire, warmth, spirit -- as well as the feminine essence comprising darkness, water, cold, matter, etc. This duality originated from an androgynous or double-sexed (not hybrid or hermaphroditic) unity. Equally, however, that duality was thought of in all cases which would be characteristic of the "bifidic-biune dyad" [beideinig-zwiespaltige Zweieinheit], for example the Ur-element which arose through the condensation of spirit into Ur-matter and which is therefore indivisibly bound to the spirit, one with it but nevertheless forming a dyad (spirit-body or spirit-matter). From this latter principle it clearly and irrefutably follows that both spirit and matter are eternal, but that spirit is the immutable essence while matter, which merely signifies the visible form of spirit, is finite and mutable and upon dissolution resolves itself into spirit again and ceases to be the visible form of the spirit. But as dissolved matter, i.e. as spirit itself, it is eternal -- eternal without beginning and without end.

Thus spirit, before its condensation to Ur-matter, is the uncaused cause, the unnamed and unrevealed God. When this unnamed and unrevealed God, by his will to reveal himself, inhaled and condensed himself, thereby calling matter into existence, he emerged from his concealment, revealed himself -- and this event is called the First Logos. That was the beginning of time (one thing after the other) and space (one thing next to the other), which, since apparent forms are temporal, i.e. not eternal, for each has a beginning and an end, thus occurred the first effect of the causeless cause. In this first revealed form, as the First Logos, the inconceivable and ineffable Great Spirit appears under the name Surtur, i.e. s'ur-t'ur: From Ur to Ur, or All-Father (Allfatur, i.e. Al = all; fat = generate; ur = "the primeval" -- the All-generator out of the primeval). But, of course, he is still Ur itself, primeval matter [Urstoff], primeval material that evolved itself in constant arising, becoming and transformation into the entire cosmos as a "biune-bifurcated biunity." As Ginnungagap he is himself the one who created his own space; as "Wuotan, Donar, Loki" (= was-is-becomes) he is self-created time; as "All-Father, Wuotan, Donar, Loki and Gerda" he is the five elements --  i.e. aether, fire, air, water and earth; as Urda, Werdandi and Skuld he is the causeless cause, the cause of all causes which have effects, of all events created by and through him; as Wuotan and Frigga he is the unified androgynous being which is divided into fire-water, warmth-cold, light-darkness, day-night, spirit-matter, soul-body, etc., in order to be unified, and unified in order to be divided.

This becomes even clearer in the diagram on page 21.

If the schematic of creation is clearly characterized here through the three levels of arising, becoming, transformation (passing away toward a new arising), the first basic rule to be derived from this has to be called the law of homogeneity (analogy). Everything in living nature takes place according to this law, and one only has to remember the pattern "bud-bloom-fruit" to recognize this principle of homogeneity.

In connection with this tripartition a certain dark interval is at once obvious which seemingly interrupts the chain of events between the passing away while the stage between new arising and passing away is characterized as becoming. This becomes clearer when another terminology is used, i.e. being born, living, and dying. It is self-evident that life is the counter-pole of death, for just as life stands between birth and death, death lies between dying and being born, and in this way completes the circle. [16] And thus we have arrived at a principal form of Armanic knowledge in which the law of homogeneity is primarily asserted. It has already been shown and demonstrated in connection with the biune-bifidic biunity of spirit and matter that spirit and body are indivisible, but not soul and body, which are separate entities. Here the soul is provisionally called the "self" [Ichheit] (individuality, the body on the other hand may be characterized as the essence [Wesenheit] (personality).

Surtur
The unrevealed God, the Great Spirit, the "Holy Spirit [hale-spirit]

↓

All-Fathere (Allfatur)
The revealed God as World-Spirit, First Logos
(as creator of the world, the demiurge)

↓

Ginnungagap (chos, hyle)
Primeval Matter, Primeval Material, Ur-element, Spirit-Body

↓

Buri
(androgyne, man-woman generation)
↓
Bor and Bestla
Man and Woman

↓

Wuotan
(earth-spirit)

↓

The beginning of this great mysterium lies at the point of the revealed logos. The Ur-element, Ginnungagap, was no single body but rather -- as its scientific name, "primeval mist" [Urnebel] indicates -- this consisted of an incalculable, but not countless, multitude of minute atoms, so-called solar dust particles, which were differentiated into seven great groups of elements of which we only know fire, air, water and earth. We are only now beginning to know of the fifth element, ether or aether, while the two other still remain unknown to our Fifth Root Race. [17]

These seven elements are unified in constant arising, becoming, transforming, passing away and new arising to make up what we call the cosmos [All]. They form heavenly bodies such as our suns, planets, moons, comets and those like our earth, but they also form smaller entities upon these great bodies such as rocks, plants and animals. All these entities, whether they are so inconceivably large that we cannot perceive them through any of our senses -- not even through abstract thought can we conceive of them -- or, in contrast, so inconceivably small that we are equally in no position to conceptualize them. All of these entities (whether large or small) consist of these seven elements and therefore are made up of an immeasurable number (but not an infinite number!) of subatomic particles, which are in and of themselves spirit-body units, i.e. animate matter, and biune-bifidic biunities. But in all these atoms there rests a still slumbering, unconscious, spirit. Only with the Second Logos (Wuotan as the Earth-spirit: Wuotan-Will-We) did conscious life enter into the individual bodies of the stars, plants and animals. But this awakening of life did not occur all of a sudden, as absolutely nothing happens by leaps in the process of arising, becoming and transformation, but rather in a slow evolutionary process, step by step, level by level. So gradually one atom gathered other atoms around a midpoint until they formed a coherent body that acquired its own independence. That midpoint was, however, the soul, a spiritual body provided with a conscious life, a spiritual body, which (like a captain collecting his chosen recruits, soldiers, officers, etc., in order to shape an army), collects atoms and molecules of the most varied kinds of compounds and forms a body under its leadership. This it commands from the moment of its arising through its becoming until its passing away to a new arising (transformation). Upon death the soul departs just like the retiring captain bids farewell to his troops -- the atoms and molecules that had up to that point formed the body. These atoms and molecules are now transmuted in order to enter into other compounds. They leave the body that had been formed by them and this body then decays, i.e. it dissolves. The soul, however, returns to the Ur (primeval state) whence it had emerged through the gate of birth to form its body and govern this body during life. The soul returns through the gate of death in order to prepare for its next reincarnation (rebirth) there without any coarse material body. This process is valid for every soul, whether it is that of the greatest heavenly bodies or of the smallest living entities. Everything is regulated in the same way according to the "law of homogeneity," adapted to various kinds of conditions.

Since the soul emerges from the Ur more or less in a complete state and returns to the Ur after the death of the body in order to be reborn, as has been said above it is as eternal as spirit, and so the "ego" (individuality) must be immortal. As spirit it is eternal. But as a soul it is born in the moment of the revelation of the First Logos, when spirit is poured in a rayified way into matter, as a part of the great demiurge. Every soul is just such a ray, which is only extinguished -- but does not cease -- when the revealed God dissolves matter by means of his exhalation and returns to a state of pure spirit. Thereupon all projected rays return to the Ur-spirit -- Surtur -- and again become one with it. The soul is at the same time also a spiritual body and disembodies itself only with the cessation of the spiritual body of the divinity, of the demiurge, i.e, at the moment of the dissolution of matter, when All-Father  -- the World-Spirit -- once more becomes Surtur through exhalation just as it had incarnated itself at the moment when Surtur condensed spirit into Ur-matter by means of inhalation and he projected it as a ray from within himself into the material world.

The next inference now becomes self-evident. Every soul is a part of the divinity itself; every soul was in God before the emergence of the First Logos. But since before the First Logos there was neither space (one thing next to another) nor time (one thing after another), there could therefore only be the One, and so every soul in this circumstance was itself God, and also remains in the purely spiritual sense in its present condition nothing more and nothing less than God itself. Only in its spiritually embodied condition -- considered without a terrestrial body -- is it an "ego" (individuality) as something different from other souls -- or egos (individualities).

It has already been said that every atom has a soul, but that the life, the spirit, slumbering in a latent manner from the beginning only gradually awakens in it. The more advanced atomic souls which awakened earlier than the others also acquired earlier than the others a greater power and thereby gained the force to subjugate the atoms that are only ensouled with a latent spirit. Thus by and by the seven elements arose from Ur-matter (Ginnungagap), and from these elements the great heavenly bodies were formed, including the earth. The spirit or soul of the Earth is not All-Father, the World- Spirit, but rather All-Father-Wuotan, the Earth-Spirit and as such he is the Second Logos as relates to our Earth. Therefore it is only he, as humans came into existence, who could breathe the divine spirit (= Odem, therefore Odin = Wuotan) into them, for his two brothers, the Ases (those who bear the pillars of the earth) [18] were only able to create their bodies. However, if one follows the step-ladders upward from the unconscious souls of the elements, of minerals, to the more conscious ones of plants and to the even more developed ones of animals, one will easily recognize with the inner eye the ascent of the souls toward a higher evolution if one imagines that every soul -- each maintaining a consistent individuality or ego -- has passed though its process of development from below upward through the elements and minerals, through the vegetable and animal worlds up to that stage of evolution which it possesses today and that it will perfect itself in constant ongoing evolution up to its highest ability to evolve, the pinnacle of which has to be the re-winning of perfect divinity which was formerly lost due to the process of being solidified into matter. But between animal and human there exists a chasm that cannot be bridged and over which animals cannot pass, for humans did not evolve out of the animal world, but rather it is often the other way around as unfortunately many species of animals are descended from humans by means of unnatural hybridizations. [19]

Armanism has, as we have shown above, already long since recognized and explained this chasm between the animal kingdom and the world of humanity on this Earth, which modern science has not yet been successful in filling in or bridging. Nor will it ever be successful in this as long as it persists in its purely materialistic theories of today. Wuotanism knows Mannus as the progenitor of humanity; Armanism, however, sees in this name a code-word, which is clear enough: man = "man" and "Moon," and us = "out of" [aus], i.e. "The man from the Moon," or the lunar ancestors.

A high secret of the "high secret Acht" is this anthropogenesis in that it reveals that the Moon is older than the Earth and is its father, but that the Moon is today in a transformational state -- of passing away to a new arising. The Moon shrank up, became smaller and weaker, and gave over its living spirits to the earth which now compels it -- as its captive -- to follow the Earth as a satellite. Since, as the older and more evolved of the two, the Moon had a population spiritually far superior to that of the Earth, this population was transplanted to Earth in the form of humanity, which explains the spiritual ascendancy of terrestrial humanity descended from lunar ancestors, as compared to those who spiritually belong to the Earth and who had by and by evolved as the highest living beings of the animal kingdom. The lunar ancestors also brought with them the formation of the human body, a property which they bequeathed to the Earth, and for this reason the human body manifests a special characteristic form which distinguishes it as something which arose suddenly and not as something that emerged in the course of evolution from an animal body. Therefore the missing link between the animal kingdom and the plane of humanity is nowhere to be found, for it never existed. However, there have been certain reversions to type evolving humans back to the level of animals -- the ape-men (see the investigations of Dr. J. Lanz von Liebenfels). The animal kingdom of the earth will also be lifted to the level of humanity in the coming cycles of the earth in the ages of the Sixth and Seventh Root Races, and at the end of the seventh cycle they too will reach the level of divinity for themselves.

With the emergence of humanity on our earth, with the inception of the age of the Third Logos, the reverberation of divinity in humanity had arrived, and thus a new evolutionary period began for the Earth itself.

We have already acknowledged that the soul is in and of itself a ray of divinity projected by the divinity at that moment when it poured itself out into matter. From this point on, which is at the same time the beginning of time itself, every soul is an ego-consciousness [Ichheit] in its own right, an ego or individuality which it constantly remains until at the end of time it returns to God, and since the end of time also heralds the end of space, the soul becomes God. As such every soul with an ego or individuality, along with every atom, has its general mission [Sendung] which exists within it, and at the end of time and space they return to the divinity (Surtur, the Holy Spirit) in order to become one with it. In addition to its general mission it also has a special mission which the ego most especially must accomplish and for the purpose of this accomplishment it must go its special way, which forms an uncommon and complex weave-work along with the special pathways of numerous other souls. For purposes of accomplishing this special mission upon each rebirth the soul assumes a new and different essence (personality), an essence which is an expression of the given body (as a human this would be the human body), which the soul builds up in conjunction with the task that must be fulfilled in the subsequent human life. The soul, especially that of a human being, is therefore comparable to an actor who sometimes wears the mask of a king, then that of a beggar, or a fool, or a criminal, or a saint, or a martyr. These masks must present his personalities or essences, while he -- as an ego -- always remains the same individuality, just as the same soul, whose body is only a transitory mask for this or that role, it has to perform in the great play of becoming.

The primary mission of all souls, and therefore of all individuals, is that of fulfilling and realizing the will of God, which is logically their own will as well. The will of God as the world-spirit (First Logos) was to break through latent stasis, to become active through creating, and to discover himself within himself as he fully experiences every joy -- but every form of suffering as well -- in order to find stasis once more in the Ur having been saturated by both joy and suffering, and to live on there after the cessation of time and space within its own memory. Therefore even the universe did not come into existence in a finished state, so there is continuous new-arising, becoming, metamorphosis, passing away and renewed arising in order to create things anew continuously, and therefore a great complexity resides within the revealed divinity, or cosmos, and so nothing repeats itself in nature, for change is the only constant in becoming. Therefore man is called upon to help construct the works of God, which are also his own, and therefore he is moved to action by dark urges and instincts, for he desires -- working unconsciously in the will of God -- to create new things continually, as man desires change. He loves that which is ancient -- memory! -- but he doesn't want to relive it over and over again, but rather he wants to create something new built upon the old, in order to enjoy the new. This is because the ancient, that which has already been lived out, has already been used up by him in his earlier lives and now he wants to create, experience and enjoy, something new once again. But by doing this he often falls into numerous errors. Sometimes he forgets the spiritual side of things and thus sinks down into a materialistic existence [20] so that he has to suffer through many rebirths in order to rediscover his lost sense of inwardness [Innerlichkeit]. Another time he might neglect the material world too much, become a deluded dreamer, lose the ground beneath his feet and die of starvation. In either case he will have forgotten that he should think, feel and act in a spiritual-corporeal [geist-korperlich] way, and that as long as he walks upon the earth in a body of flesh and blood he is called to serve both spiritual and material affairs in a balanced manner. Such mistakes in thought, feeling, action and omission of these things do not, however, remain without consequences, for a thought, feeling, action and omission of such things constitute causes which lead to effects, which in turn become causes of further effects. Such a series of cause and effect is known as a chain of causality, each of which is to be traced back to the uncreated cause, the First Logos -- Urda. [21] This is the Garmic Law we have delineated as "Urda-Werdandi and Should" in the Nornic Triad.

Go to Next Page