Notes:

1. See the Grimms' tale entitled "The Seven Ravens." [i]

2. Guido von List Bucherei Nr. 1 Das Geheimnis der Runen, etc. [This was published in English translation as The Secret of the Runes (Rochester, Vermont: Destiny, 1988).]

3. This process is easily conceivable when, according to the law of similarity or analogy (more on which later), spirit is compared to steam; just as it becomes water by means of condensation (inhalation) and finally turns into ice, so too did spirit become matter by means of a similar kind of condensation; spirit and steam remained what they are, and have only changed their forms of appearance. This too is an example of the triad: spirit, soul, body as: steam, water, ice. Cf. Guido-von- List-Bucherei Nr. 3 Rita der Ario-Germanen, pp. 9-14.

4. The three primeval races; the younger race of giants in the Fourth Race (the Atlanteans), and the Fifth Race is the Aryans. The Right-Aryans are the remnants of the Fourth Race.

5. See the Guido-von-List-Bucherei Nr. 4: Die Volkernamen Gennaniens und deren Deutungen.

6. Rings were not, as they are today, exchanged. This is because only the girl has the ring (vagina) to promise, which is the same as the ring "Dripper" (Draupnir), which was burned with Baldur (in the form of his wife, Nana), and from it an equally heavy ring "drips" every ninth night (month). This is the mysterium of impregnation, pregnancy and giving birth.

7. This is not derived from brach, brac = "would know," but rather from barac = "to generate fruits." This has been erroneously derived from Brachfeld, which does not exist in June.

8. Om (mononom = magical word or holy unpronounceable name) om = holy praise of God. Cf. the Brahmanic OAM -- omen, omega, amen, etc.

9. The other half, the bodies which have lost their souls, fall to Freya, who gathers them to herself in Volkswang (Folkvangr) -- more about this later.

[10. Quote from the Poetic Edda, "Grimnismal" stanza 7: par pau Ooinn oc Saga drecca um alla daga,  gloo, or gullum kerum -- which is more literally translated: .....there Odin and Saga drink for all the days, glad (they are), from golden cups."]

11. The left foot is the hlenke fos, i.e. guide [lenke] generation, that is to say -- the phallus.

12 Fridhof and not Friedhof [cemetery, literally "peace-yard"]; Fri, Death, rules in this yard and not peace [Friede]. Freya as the goddess of death therefore is also called Fria. One prayer to her goes like this: "Those fruits and children which thou grantest in abundance, lofty goddess, thine alone is the right to give life and to take it." Here with the word life should only be understood the life of the body [Leib], not that of the soul or spirit, for these are conferred by Wuotan.

13. The name Wuotan also means Odem ["breath"].

14. Gibre-altar = Giver-all-generator (Gibralter).

[15. Quote from Snorri's Edda, ch. 31, a hann er gott at heita i einvigi.]

16. Compare: bud = being born; bloom = living; fruit = dying; seed = death; the seed lies in the earth just as the dead lie in their graves.

17 The three levels of the ether are arranged from the bottom to the top: 1) electricity, 2) magnetism, and 3) the mysterious radiations (radium, cathode, Rontgen [X], etc.). Here the direction for the investigation of the last two elements might be indicated.

[18. This is a play on the fact that the Old Norse word ass can mean either "a god" or a "pillar or beam of wood." But these may be two different and unrelated words.]

19. Concerning this there are more details in the pioneering works of Dr. Jorg Lanz von Liebenfels from Rodaun near Vienna Especially his Theozoologie, Vienna Moderner Verlag 1905. [An English translation of this seminal work is available from Runa-Raven Press.] See also his Affenmenschen der Bibel ["Ape-men of the Bible] and Die Theologie und die assyrischen Menschentiere ["Theology and the Assyrian Man-beasts"] Berlin-Lichterfelde, Paul Zillmann 1907.

20. See the works of Dr. Lanz von Liebenfels.

[21 List has already analyzed this word as meaning that which from the primeval beginning (Ur) has been there (da).]

[22. This idea is well-supported in Germanic lore, see Stephen E. Flowers' "Is Siguror Sigmundr *aptrborinn?" in Studia Germanica (Runa-Raven, 2000), pp. 29-45.]

23. Concerning this see the highly interesting studies by Jos. Ludwig Reimer in his valuable works: Ein pangermanisches Deutschland and Grundzuge der Deutschen, Wiedergeburt (Leipzig: Turingische Verlags-anstalt, 1906-1907). Both important books cannot be too strongly recommended to all racial politicians; they utilize the ethical foundation given here in politically practical ways, and thereby attest to the possibility of their practical employment.

24. Die Kardinalfrage der Menschheit (Unsterblichkeitslehre) by Privy Councilor and Professor Max Seiling (Munich-Parsing), Leipzig: Oswald Mutze, 1907.

[25. The Gobelins are a family which started dye works in 15th century France and later founded a company that became renowned for the manufacture of fine tapestries.]

[26. This tortured formula is translated from the original: vielspaltig-vieleinige Viel-Einheit.]

[27. This tortured formula is translated from the original: allspaltig-alleinige All-Einheit.]

28. Many more such triads are known in mythology and folklore, the most important are: Three-Ases, Three-Brothers, each with three colors, rocks, women, wives, siblings, half-years, chieftains, houses, heavens, high-seats, courts, treasures, kings, heads, vats, maidens, Marys, months, nights, pounds, gold, places of rest, blows, sisters, senses, staves, bulls, days, thurses (giants), thursic daughters, drinks. monsters, valkyries, winters, roots, etc.

29. Smell, sight, taste, feeling, hearing, understanding, temperament; seven which the breath (Wuotan) unifies in the voice and places under the rulership of language.

30. Just as an aside it might be mentioned that "" is the sign of the masculine being, while "" is that of the feminine; unified as the two signs as One indicate the bisexual (androgynous) being of the creator and form the holy letter "M," which has been preserved in the majuscule Gothic alphabet.

31. So, in passing it might be mentioned that our signs of increase in mathematics: the addition or plus sign + and the multiplication sign x have their origins in this. The plus (addition) indicates increase by means of augmentation: father + son + grandson, etc. The multiplication sign, however, shows increase by father x mother x descendants. More about this later.

[32. List is either pandering to his sexually repressed readership or is uninformed about the widespread sexual cult among the early Germanic peoples.]

33. Vol. V of Deutsche Wiedergeburt.

[34. "Secret, concealed, secretive; comfortable, snug" in the usage of current German.]

35. These are the so-called elementary spirits.

36. Delirium [Irrsinn] is different from delusion [Wahnsinn]. The latter is the excess of unsatisfied desires whereby delusional conceptions are generated which create an imaginary reality around the afflicted person. This is done by one's own mind and not by an outside one, which is the case with delirium.

37. Emile Zola quite succinctly calls that fluidium in such places (he is speaking of an erotic theater performance): "suggestion of the flesh."

38. Those who do not act or think independently, but rather are moved by ideas of good and evil, are designated as thralls -- motivated by what is understood as "herd-mentality."

39. See the writings of Jorg von Liebenfels already cited previously.

40. For more details on this see Guido-von-List-Bucherei Nr. 1 The Secret of the Runes pp. 53, 71 and 72-3 and Nr. 5 Die Bilderschrift der Ario-Germanen.

41. Compare: ''The burning thorn-bush," Exodus 3.2.

42 Havamal 139, Runatals-thattr 1.

43. Professor Director Friedrich Fischbach in Wiesbaden has created an incomparably beautiful representation of Yggdrasil as a design for a Goblin tapestry shown in his work Ursprung der Buchslaben aus Runen mit den Ornamenten des Feuerkultus (Origin of the Letters of the Alphabet from Runes with the Ornaments of the Fire-Cult), a design which deserves to become widely known. His other works are also most enthusiastically recommended here: Asgart und Mittgart, nebst mythologische Flurkante (Asgard and Midgard, along with other Mythological Landscapes), Die schonsten Lieder der Edda (The Most Beautiful Songs of the Edda), Beitrage zur altgermanischen Mythologie (Contributions on Old Germanic Mythology), etc., Verlag L. A. Kittler in Leipzig.

44. Mimir, Mime = Increasing reminder [mehrende Mahnen], memory; hence "mime" = actor.

45. The mysterium of the all-arising, all-becoming, and all-passing away toward an all-renewal.

46. Freya as the goddess of death (Fria), who takes care of the soulless bodies in the graveyard [Friedhof] (Volkswang); therefore the physical memory is preserved with her, while Wuotan takes the spiritual memory into account.

47. Mimir's head = the main- or head-knowledge [Hauptwissen] concerning arising, becoming, transformation, renewal (18th rune). Mimir's drink, the questioning of the Wala and Mimir's head are the three levels (grades) of the mysteries through which Wuotan becomes wise. Sapienti sat!

48. A Logos is always spiritual; but the Demiurge is a soul, i.e. already materialized.

49. Geweih from gewige derived from wic, weihan = consecration, power, holy, struggle, etc. Here it has the sense of power, consecration, holy in reference to rebirth and the ends or points of the horns have a phallic meaning, since from them the holy dew drops which nourishes the bees (souls) and promotes rebirth.

50. Greco-Roman geographers and historians transmitted these designations to us with faulty forms as Irmionen, Hermanen, Semanen, etc., and just as erroneously they called them tribes rather than levels of society. The Armanen were the scientists, the priesthood and therefore the cradle of the Aryo- Germanic Ur-nobility.

51. Concerning this process see Der Ubergang vom Wuotanismus zum Christentum.

52. See Das pangermanische Deutschland and Grundzuge der germanischen Wiedergeburt by Jos. Ludwig Reimer.

53. Paene omnibus barbaris Gothi (sic!) sapientivres semper exiterunt Graicis, que paene consimiles ("Wherefore the Goths have ever been wiser than other barbarians and were nearly like the Greeks.....]: Jordanes History of the Goths ch. V (40). [For whatever reason List has translated omnibus barbaris as "other bards."]

[54. See, for example, Blavatsky's Secret Doctrine II, p. 68ff.]

55. From the beginning of our aeon until today (1910) 5012 years have gone by, and this same aeon will therefore last another 425,988 years.

Glossary

There are a few words which List uses repeatedly in some special sense or meaning. These bear separate definitions and commentary.

Acht [akht]: See hohe heimliche Acht. hohe heimliche Acht high secret tribunal (eight) Acht (octave), but as which music on an Acht (octave) higher.

All: The entire cosmos, which includes everything in the objective universe. The ego (Ich) differentiates itself from the All, but nevertheless comes to realize its place within it in a conscious manner.

Garma: List formed this word based on the Sanskrit word karma: "action," and linked it with the Old Norse name of the hound of the underworld, Garmr, mentioned in the Poetic Edda (Voluspa 44, 49, 58 and Grimnismal 44).

Halgadom: A sanctuary, temple.

Ich: the ego, literally the "I." Related to this is the Ich-heit "self," individuality, which is characterized as the individuality which transcends various incarnations. The word Ichheit is made up of the first person singular pronoun, ich, with an abstracting suffix: -heit. This is contrasted with the Wesenheit.

Ur [oor]: This is used as a noun by List to indicate the undifferentiated primal state of the universe. Used as a prefix (Ur-) in German it indicates the original or primeval state or level of being of something.

Wihinei [VEE-inn-eye]: This is the Listian term for esoteric religion. The first syllable of the word, wih- reflects the proto-Germanic *wih- sacred." On page 28 of the present study, List himself defines the term succinctly as "the inward sanctification."

Wesenheit: This is the substance or essence, which List characterizes as the "personality," i.e. personhood, and contrasts this with the Ichheit.

_______________

i. The Seven Ravens, by Jacob and Wilhelm Grimm

Source: Die Sieben Raben, Kinder- und Hausmärchen (Children's and Household Tales -- Grimms' Fairy Tales), final edition (1857), no. 25. Translated by D. L. Ashliman. © 2002. The Grimms' source: The Hassenpflug family, and others. (This tale was included, with the title "Die drei Raben" (The Three Ravens), in the first edition of the Kinder- und Hausmärchen (1812). It was retitled and substantially rewritten for the second edition (1819). Only small stylistic changes were introduced in succeeding editions.)

A man had seven sons, but however much he wished for a daughter, he did not have one yet. Finally his wife gave him hope for another child, and when it came into the world it was indeed a girl. Great was their joy, but the child was sickly and small, and because of her weakness, she was to be given an emergency baptism.

The father sent one of the boys to run quickly to the well and get some water for the baptism. The other six ran along with him. Because each one of them wanted to be first one to dip out the water, the jug fell into the well. There they stood not knowing what to do, and not one of them dared to go home.

When they did not return the father grew impatient, and said, "They have forgotten what they went after because they were playing, those godless boys."

Fearing that the girl would die without being baptized, he cried out in anger, "I wish that those boys would all turn into ravens."

He had hardly spoken these words when he heard a whirring sound above his head, and looking up, he saw seven coal-black ravens flying up and away.

The parents could not take back the curse, and however sad they were at the loss of their seven sons, they were still somewhat comforted because of their dear little daughter, who soon gained strength and became more beautiful every day.

For a long time she did not know that she had had brothers, for her parents took care not to mention them to her. However, one day she accidentally overheard some people talking about her. They said that she was beautiful enough, but that in truth she was to blame for her seven brothers' misfortune. This troubled her greatly, and she went to her father and mother and asked them if she indeed had had brothers, and what had happened to them.

Her parents could no longer keep the secret, but said that it had been heaven's fate, and that her birth had been only the innocent cause. However, this ate at the girl's conscience every day, and she came to believe that she would have to redeem her brothers.

She had neither rest nor peace until she secretly set forth and went out into the wide world, hoping to find her brothers and to set them free, whatever it might cost. She took nothing with her but a little ring as a remembrance from her parents, a loaf of bread for hunger, a little jug of water for thirst, and a little chair for when she got tired.

She walked on and on -- far, far to the end of the world. She came to the sun, but it was too hot and terrible, and ate little children. She hurried away, and ran to the moon, but it was much too cold, and also frightening and wicked, and when it saw the child, it said, "I smell, smell human flesh."

Then she hurried away, and came to the stars, and they were friendly and good to her, each one sitting on its own little chair. When the morning star arose, it gave her a chicken bone, and said, "Without that chicken bone you cannot open the glass mountain, and your brothers are inside the glass mountain."

The girl took the bone, wrapped it up well in a cloth, and went on her way again until she came to the glass mountain. The door was locked, and she started to take out the chicken bone, but when she opened up the cloth, it was empty. She had lost the gift of the good stars.

What could she do now? She wanted to rescue her brothers, but she had no key to the glass mountain. The good little sister took a knife, cut off one of her little fingers, put it into the door, and fortunately the door opened.

After she had gone inside a little dwarf came up to her and said, "My child, what are you looking for?"

"I am looking for my brothers, the seven ravens," she replied.

The dwarf said, "The lord ravens are not at home, but if you want to wait here until they return, step inside."

Then the dwarf carried in the ravens' dinner on seven little plates, and in seven little cups. The sister ate a little bit from each plate and took a little sip from each cup. Into the last cup she dropped the ring that she had brought with her.

Suddenly she heard a whirring and rushing sound in the air, and the dwarf said, "The lord ravens are flying home now."

They came, wanted to eat and drink, and looked for their plates and cups. Then one after the other of them said, "Who has been eating from my plate? Who has been drinking from my cup? It was a human mouth."

When the seventh one came to the bottom of his cup, the ring rolled toward him. Looking at it, he saw that it was a ring from their father and mother, and said, "God grant that our sister might be here; then we would be set free."

The girl was listening from behind the door, and when she heard this wish she came forth. Then the ravens were restored to their human forms again. They hugged and kissed one another, and went home happily.

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