The Spiritual Weapon of the Nordic Man

by Peryt Shou

I. The Externsteine as the Key to Nordic Primeval Wisdom.

Wagner's Vision of Germany's Rebirth.

There, where today near Detmold the Externsteine rise as the oldest symbol of the German spirit, Providence has also carved a rune into the heart of Germany, which, as a legacy from a dreamlike childhood, represents the symbol of a lofty future destiny — the Sun Rune (The two angles of the Sun Rune, Fig. 1, one of which is turned toward the Earth and the other toward the Heavens, signify the primal polarity or duality of creation. The Lögr Rune above it represents the unity of creation in the Logos.)

(Fig. 1: Oldest Nordic rune of the “World Sun,” traceable even before the Flood, with the “Lögr” symbol above it.

It is found at the Externsteine. Its Nordic name is Ink, Ingo, Ank.

As the sign of “Enoch,” it later appears in the East. According to the Bible, Enoch lived before the Flood (Genesis 5:18) and was the founder of celestial knowledge.

The upper rune signifies, as “Lögr,” the primal water and, at the same time, as “Log” (attested among the Frisians), the primal law or the Logos, which broods in or over the waters!)

Even today, it still adorns the weathered stone at the lower right of the left front entrance, together with the Lögr or Primal Water Rune, symbolizing the rebirth of the German man through sacred primal force currents (Heil-wak).

Indeed, the meaning of these two runes—and thus the significance of this oldest sanctuary of the Germans—only becomes comprehensible through a specific cultic act, which we make the subject of this text. There are various reasons, however, that speak for the necessity of reviving this cultic act.

The tragedy of German history thus far is often connected with the loss of the most ancient German blood inheritance. Slowly, the German begins to recall these noble treasures in the present. But as Richard Wagner foresaw in spiritual clairvoyance, the exposed position of the German at the heart of Europe demands something from him—something that only he possesses, not through power but through a spirit of service—and perhaps only he can heal the wound of the world!

The following lines speak in more detail of this. This is not arrogance, from which the true German has never suffered. On the contrary, he has often let more pretentious types of humanity contest his rank—and as Napoleon I said, it is always only in times of distress that the German awakens to his true destiny!

What Richard Wagner saw pertains to something not accessible to intellect as such, but only to innate nature and blood. The German—whom even the notable French scholar Boutroux once called the “holistic” man (“total” and “teutsch” being linguistically kindred!)—lives from a holistic national substance that is once again breaking through in elemental form in our present.

In those early cults, this holistic national substance was embodied in a particular mythical figure. Wagner, in his clairvoyant vision, does not name him “Siegfried” but “Wiland” and promises him as the savior of Germany!

What Siegfried ruined, Wiland, the smidr, will heal—a name that meant not only “smith” but also “artist,” “creator-man”! He invents something “which no man’s mind has ever yet conceived,” as Wagner says.

This too is only interpretable through blood-vision, but it is something that the German possesses out of both tragic and higher necessity and destiny.

And who can break the World-Will? But “Wiland,” as the name Wil suggests, is the bearer of this Primordial Will in man.

From his substance, from his supra-rational power, the German shall one day renew himself, when the hour demands it—and thus re-enliven the world with that which it has lost!

II. Sun Rune over Germany.

The Externsteine represent the central sanctuary of the Germans in prehistoric times, and even later the “Pillar,” the “Irminsul,” which Director Teudt and Professor Andree traced to this very location, announced here a land-cross shaped after the cultic symbol of the sun cross.

East of the “Pillar” lived the “Ostpfahlen” (Eastphalians), west the “Westphalen” (Westphalians), south the “Pfälzer” (Palatines) (named after “palatium,” but this again after the Nordic god “Pales,” who had been displaced to Rome, of whom the Roman writers Festus and Solinus speak), and north the original “Pfählinger” in the Mark of Hoya, the “Angrivarii,” who named themselves after the sun symbol Ingo or Ang, Fig. 1.

They preserved the secret of the “earth-born” German primeval lineage, of which Tacitus also speaks, the “phalish” race. Thus, here too, in sacred cults, the descent of the god into the earth and his renewal from it was celebrated (cf. also Hermann Wirth in the journal Germanien, Jan. 1933).

In this place, the holistic Germanic man was also met with a holistic—thus supra-material—radiation of power from the “Great Mother,” the sacred Earth, which effected this renewal. It is a great but lost secret of that primordial time. The "Death of Baldur" proclaims its extinction in mythological form.

This high force was initially destroyed by the intervention of a hostile priesthood. Baldur is the dreamlike—i.e., still seen before the development of I-consciousness—Christ of the Germans. He is the Nordic great sun-being of the early era, the “Hyperborean Apollo” of the Greeks. His name announces tragic striving, a sorrowful struggle for the high goal: the victory of light over darkness!

The sun faith of early times was by no means the heathen pantheism that theology likes to brand it as. Rather, it was a knowledge and experience of connections within a divine creation, which was increasingly lost to theological rationalism. Religious fanaticism long falsified the simple primordial knowledge of Nordic-Germanic humanity. The light-faith of the early peoples was free from that dogmatic bigotry with which a jealous priesthood persecuted and eradicated those primordial teachings.

Indeed, a “mystery” wove around the German soul! As long as it, in its dreamlike childhood, worshiped and experienced the great sun-being, its faith was pure; but when I-consciousness entered it from the East, primordial knowledge became clouded. Yet today the German soul dreams anew, in a divine vision of unity, of the very first!

It reconnects where other peoples have lost their ancestral memory of that unity with God, which was not yet tainted by any Fall; for it was on Germanic-Frankish (German-French) soil that Nordic humanity experienced its first dream!

And this dream was pure before the intrusion of I-consciousness. With intellect came the Fall, simultaneously brought about by racial degeneration. The blood lost its resonance for the radiance of the All-Spirit! It no longer sang its sacred hymns of primordial rising.

“In sveta dvipa,” the “white island” (of the North), proclaims the Indian Mahabharata, “the Bhaktas served the primordial god with pure songs, sacred hymns, and bloodless sacrifices.”

This first dreamlike state of consciousness of Nordic humanity is, as we have shown, preserved among the Germans under the name Baldur (Phol, Beldegg).

He is pure, without sin, and so too is the soul of the German in its dreamlike primal depths!

Here the Sun Word, the World Logos, still sings and resounds, and here it can awaken to the highest dynamism, to victorious omnipotence, if ever again a dark onslaught should seek to break the will for rebirth!

III. Wagner’s Vision: Wiland the Smith

The German must wage not only an outer battle for the inheritance of the First Humanity, but also an inner one. The peoples detached themselves from this inheritance, in which their unity had once been preserved. Their deep division is the result of apostasy from this primal heritage.

Richard Wagner, in a spiritual vision, saw how Germany would be led to victory in this grave struggle by an ancient legacy. It is in the hands of Wiland. The symbolic language of myth here gains a profound meaning, one which—as we have hinted—can fundamentally be unlocked only through the blood. It is said that extraordinary people, shortly before their departure from this world, due to a certain loosening of the soul from the body, are capable of unusual visions. The Wiland myth captivated Wagner during this final phase of his life. He wanted to set it to music, and as his writings from that period show, he wished thereby to serve his fatherland—showing it the way, through his genius, toward a future glorious rebirth and liberation!

In Wagner’s vision, it concerns a weapon of struggle, deserving special attention because a remarkable doctrine from the East—the so-called Zen teaching, which likewise has roots in ancient Nordic knowledge—follows a similar path. It thus appears that a new age is dawning for both the peoples of the West and the East!

But is this an age of peace, as most expect it? As they expect it—no! The discovery of this new weapon, which promises to bring peace, will only bring it to a people renewed both inwardly and outwardly—a community of nations which, even now, is still being held back by disruptive influences.

In Wagner’s text for the “Wieland” drama, and according to the old myth, it is about the “victory stone”, which enables the Nordic hero Wiland to connect with a certain higher power. Through it, he forges “wings,” which bring liberation. The “stone” is borne by the “ring.” This ring of Wiland with the stone is a kind of counterpart to the Nibelung Ring, which brought ruin. By the power of the ring, he is united with the Valkyrie, the angel—essentially the higher soul—which mediates the primordial knowledge of this high force.

Wiland the Smith, Old Norse “smidr” (meaning “artist,” “creator-being”), finds the path to salvation in the hour of greatest need. One might ask: Was it not already during the Great War that the German’s inventive and creative spirit achieved extraordinary feats? But here we are speaking of something more! It is not a purely technical invention that brings the final decision. There is a primordial force which rules over technology! It is innate to the will, for the will too is a primordial, universal force—as Schopenhauer already observed.

This “Will” has in the Arya, the noble man, an absolute, supernatural structure and lawfulness—and there is still a way to access it. Does not the name “Wieland,” more accurately “Wiland,” relate to this lawfulness? Indeed, this name is connected to the essence of the Primal Will and its highest dynamism in all of creation.

Schopenhauer had already taught that every force is a manifestation of the Will. Wagner may have been inspired by this insight from the philosopher who stood close to him.

Wagner speaks often of “regeneration”—that is, of the rebirth of the Aryan man through a renewed will! Certainly, one cannot violate the Primal Will, the innermost heartbeat of all that lives. Indeed, the materially enslaved man is not even capable of grasping it! But to the original man—in Wagner’s sense, the still unspoiled and capable-of-renewal man—it is possible to realize the Primal Will.

“Wiland” is this chosen one—not through a power outside of him, but through the higher will-fluid circulating within him, which enables him to bring about redemption. He exists in primal unity with the causal will, and that is why he is called Wiland. In the blood of the Aryan of the North—who, as we have shown, still bears the legacy from the time before the “Fall”—slumbers this divine primal treasure: the “spark” of primal unity. The Fall could not extinguish it in its innermost hearth—the crystalline center, the crystal-spark or “Fünklein.” Here it still glows as the “Urfire” over which Wiland, the Primal Smith, watches and holds sway.

But one day, from the “spark,” a flame must emerge! The Primal Smith must blow his fire into blaze. Therefore, Wiland must come—and, taught by the stone that bears the spark—the “victory stone”—forge the tools of redemption!

These higher tools are symbolically referred to as “wings.” Wiland escapes with them from his enemies—especially from the “Neiding” and his kind, who neither understand nor wish to understand his service to a higher task. They are sick in will—a will split through its evolution in the East, as both Augustine and Schopenhauer recognized.

But the heavy task now falls to the German fire-smith: to heal the cracked stone, the crystal of primal unity, with the glow of his heart and his primal knowledge!

Yet Wiland not only escapes his enemies—he strikes them, those who unjustly oppose and seek to destroy him, with his bow, his arrow.

Let us hear Wagner himself:

“Out of need—terrible, all-powerful need—the enslaved artist learned to invent what no man’s mind had yet conceived. Wiland found it, as he forged himself wings—wings to soar boldly upward in vengeance against his tormentor!”

“He did it, he accomplished what the highest need had inspired in him. Carried by the work of his art, he flew up to the heights—from which he struck Neiding’s heart with a deadly missile.”

“O uniquely glorious people, it is you who dreamed this, and you yourself are Wiland. Forge your wings and rise up!”

“Wil-and”, in the Nordic sense of the word, means “Will-Spirit” (German Wil-and, Norse Völ-undr). Humanity is not redeemed by “spirit” or intellectual adaptation alone, nor by “will” alone, but by Will-Spirit (Norse: wili = will, andr = spirit), or spiritual will—the will which, from the beginning, was not mere drive but spirit.

This spirit-will is the soul-spark, the primal inheritance and legacy of the unbroken “Aryan race,” which first emerged in the North. Originally, it was still unwoken, without proper I-consciousness, but it was all the more intimately united with God—living in visionary communion with the world-spirit through the shining language of the heavens, in a dreamlike primal vision. Upon migrating eastward, it awakened, developed richer language—but fell through magic!

These exercises aim to reawaken primal unity in the All-Will, as it once emerged from the North. But they also seek the entrance of this unity into consciousness, into the I! Because this stirs the split-complexes of inherited Eastern thinking, it demands work on the I, on character!

It demands the battle with the dragon, with the earth-bound drives—just as in the Siegfried myth—and it demands victory over them! Yet it also carries a Logos-centered world order into our knowledge, even into technology, revealing it to be governed by a super-technology!

Technology is the natural foundation for the Over-Technology developing from it. When Wiland overcomes his enemies through the “lift-forces” (i.e., the wings) of a power unlocked through his blood, race and blood inheritance appear as the creative and new element.

These enable victory through a unity of higher knowledge and will, beyond what the merely technical mind can grasp. They enable victory through a new force—which flows from the Urwill. Our Germanic exercises let this force be known.

The Will, as Schopenhauer shows, is transcendent—i.e., beyond mere understanding. What is innate to Will as its innermost essence cannot be grasped by the intellect. Just as one must apply spirit, one must do will—or not do it!

This decision is determined more deeply by blood and race than by the often bastardized cleverness of an overfed civilization. Will-Spirit, Wiland, is the force as personified being: “I myself am this Will, which lies beyond time and change,” teaches Schopenhauer.

If he anchors the Will in instinct and experiences it as split, then he is observing a fact—but one that is not overcome simply because thinkers like Klages or Schuler place Will above instinct. They hint at what ought to be—but what is not yet.

For the victory of Will over instinct or drive must ultimately be won not in the outer world, but in the inner struggle. It is the victory of the Nordic Will-Spirit over the Eastern, the magically split and fallen earth-spirit!

IV. The Path to the Forge of the Spirit

According to Jornandes, the Goths already possessed a developed knowledge of the heavens. But their teachers were the Ingævonic tribes of the "Phalen," the "Phalic" race of Lower Germany, which, according to H. Günther, is the oldest Nordic race at all, extending even into northern France. In this celestial knowledge, the sign of the World-Sun Rune "Ink" or "Ank" formed the center, corresponding to the constellation image of "Orion," in which one can still today find the stars indicated in Fig. 2: the three belt stars and the upper triangle of Orion.

The nature-seeing Early Aryan still beheld this star group constructively as a unity, and it was the "World-Sun" that the Aryan revered, whose reflection shone for him in the daytime sun! One can easily recognize in it also the image of the "Double Axe," Fig. 3d, which is attested as a high cult object in the rock carvings of Bohuslän, Crete, predynastic Egypt, Mexico, and elsewhere, and which, as "Labrys," gave its name and meaning to the old "labyrinths," the sun sanctuaries of the South as well as of Sweden, Britain, and so forth.

However, "Labrys" is only a split form of "Chabrys" or "Kabir," meaning "the Great One," who rules over the "sacred Eight" (see Figure 2)—over the eightfold zodiac, in which the preserved names yield the "Great One" (i.e., "Kabir"), the Logos: Jesus Christ of Nazareth. This fact—that such a relationship exists between the names of the Christian savior and the Aryan zodiac of early times—can only be understood if we assume that the same great being who historically appeared as Christ of Nazareth had earlier already endowed the Aryan race with that holy spiritual inheritance which lived on in the oldest sun-faith of the North.

Of course, we emphasized that this faith in the North was dreamlike, and thus, so to speak, remained guarded and preserved for a later development, so that it might one day shine forth as the possession of a World Logos, revealing itself not only above the world but also integrated within it.

It seems strange that the Jewish race, which adopted the "two golden triangles of Enoch"—namely, the Nordic Sun Rune Ingo-Ang as the Shield of David—thus also appropriated the very hieroglyph of the World-Christ as its own emblem, the same Christ whom they still persecute today, even though in truth he represents the constructive primal law of all consciousness!

For it can be shown that the sacred names of the World-Primordial Rune, Figure 2, of the Logos, resonate in the subconscious of every I, since that primordial knowledge of the North sank into the unconscious, remaining "dreamlike" hidden, but without ever erasing the guilt of Cain against Abel (Baldur—see the author's The Primal Christ of the Nordic World).

(Fig. 2 Arranged according to this rune, the names of the oldest zodiac—which the Egyptians transmitted from Nordic-Aryan sources (cf. Heinrich Brugsch, Thesaurus Inscriptionum Aegyptiacarum I and II)—yield the words (see Fig. 2): Isah — achri uste — (n)zarat, from which later the savior figure of Christianity grew: "Jesus Christ of Nazareth." If one reads the last words in reverse order (4, 3, 2 in Fig. 2), one obtains the name of the Aryan-Iranian religious founder: Zarat-ust-ahri = Zarathustra. In positions 5 and 6 (Fig. 2), the name "Isah" (Jesus) again divides into a duality: "Ja" and "Sah," and in 6 unfolds into the primal-force cascade of the entire solar or zodiacal circle—the "Jo-han-es" fire of the Germans (originally not derived from the biblical "John," but from the Ansen = Æsir, i.e., God’s Fire).)

Thus, in the Nordic man, the violently extinguished primordial knowledge awakens anew as the primordial conscience of humanity.

The Externsteine, in what a fanatical hand has still left to us, conceal the divine renewal mystery of the Aryan peoples—not only religiously but also biologically (according to the laws of life)! Since the Aryan peoples of the West lost this and fell prey to the divisive spirit of the East, all life has become—an expulsion from Paradise!

Plundering the holiest good caused humanity's true destiny to be lost: the ability for eternal renewal through the unification of the sacred primordial currents of Earth and Heaven within man, as depicted in the first two cult-germanic exercises.

We now turn first to the cult-germanic meaning of the two main runes, Fig. 1. When we bring them to life through exercises, it means: The “Primordial Will” (the “Will-Dynamics” according to A. Rosenberg) of the Aryan man is causally action, not reflection. It is, to be sure, an enlightened action, illuminated from the God-given primordial inheritance of the Aryan man. He possesses truth—if he wills it—out of the unbroken holy will-spirit of the primal race. If his will becomes impure, he suffers; and no thinking will free him from this suffering—only the will toward redemptive action: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will..." (Matthew 7:21).

The primordial faith of the Aryan peoples was based in holy acts—later turned into "mysteries" and withdrawn from the people! The people then learned to theorize and reflect and thus dissolved their faith. Exercises are meant to help regain what was lost. They must be practiced and grasped from within, from the inner man—and one should not proceed to the next exercise until the present one has been fully comprehended.

Thus, thinking shall once again be reintegrated into primordial unity with the All-Spirit. Christ—as a word—is a foreign word, meaning "the Overstreamed" (even the word "anointed," from Latin saliva = salve, is a foreign word). “Baptism and anointing” are symbols of being overstreamed from the dynamic world of the divine primordial will.

Both are represented by the primordial water rune Lögr as the symbol of overstreaming, and the primordial sun rune as the symbol of illumination (see Fig. 1). In a dreamlike foreshadowing, Aryan humanity was already performing what Christ later brought—for he was the same before and after, and is "the same forever."

The Arya—that is, Indo-European, the "luminous one"—is "immersed" in the "healing waters" (Heil-wak) of the Kingdom of Heaven.

The primordial water is seen in Fig. 3a flowing down from the Mnwil-bow GH, as our exercise will explain more closely. The primordial water is thus an image of “baptism,” of "immersion" into a higher force and into community with the ONE. Thus, our exercise is structured: “I enter into the ONE.”

The vision of unity, as experienced by German thinkers and poets—especially Meister Eckhart—here becomes an experience! For “unity,” as Eckhart says, is not graspable by reason. It is I, it is experience.

But how? It lies in the blood, in the nature, in the primordial origin itself out of the One! One can only awaken, resurrect into and within it—as if from death, from entry into non-unity, into matter. This is also the germanic legacy of the Externsteine!

At the entrance to the burial cave there, we also find the rune of death—or rather, of transformation—in the form of two arms turned toward the earth, Fig. 3g. It designates the entry into the earth—the "Die and Become" that accompanies all higher development.

The immortal spirit, the "higher self," the Irmin (i.e., in the Nordic sense, the "High One" or the "higher self") unites with matter in an apparent descent and death, but in reality for the purpose of transfiguring and transforming matter!

This transformation has not yet been achieved. Christianity, too, has so far not managed to materially transform man—only "in the sacrament."

In the Aryan early period, this transformation was achieved in the so-called "kings of the primordial time," but remained dreamlike. How does it enter into conscious life This is the decisive question—for Christianity as well as for the entire humanity.

All the suffering of the earth arises from the fateful opposition between “spirit” and “matter” (body), and it intensifies to the degree that this transfiguration is not achieved with increasing development. Humanity fails to fulfill a demand—it remains in inner contradiction.

Perhaps, as Christian Morgenstern says, it is also too cowardly to go into the "death" of its former life! From the internally divided life grows increasing suffering, increasing unfulfillment of the higher demands, which arise from blood and race.

Humanity does not dare the inner struggle, but flees into the outer. It evades inner demands and prefers to hide behind a convenient doctrine of "grace," placing itself in a passive stance toward all immediate higher demands.

Thus, the soul tensions of individuals and of peoples grow to extremes. Christ never knew the word "grace." He demands followers—not critical believers, not people who drag his teaching down into earthly mentality.

He speaks of Metanoia, the demand for a necessary "change of mind." Yet mind is not just thinking—it is also a will-setting, it is spirit and will—it is Will-Spirit, like "Wil-and"!

Thus, Wiland’s weapon defeats a sick humanity, split at the level of the "Spirit-Will"! The "will" does not follow the path of the "spirit"; it cannot, because it fell into blind drive and became slavishly bound to it.

And nothing frees it except Wiland’s weapon—his bow or missile. This is the mythic image of deep cultic meaning: the image of a "tension" (the bow is a tensioned object) into the higher wave.

Tensed into it, the chosen artist experiences himself— he receives grace through his original power rooted in God!

The “creative” man bears the image of the “Creator”!

The Aryan man who is in the Ur (primordial) is also in the primordial unity with the Creator. He is not the slave but the "shaper" of his life and destiny! He takes it upon himself willingly; he shapes, he creates it.

Thus, he radiates the fluidum of a higher birth, of the primordial unity, of the "first birth," through which he is called Arya—the "shining," the "luminous" one.

It surrounds him; within it dwells Wiland's Spirit-Will!

V. The Forge-Work of the Germanic Exercises

Speech-formulas, when they are attuned to the universal law—the Logos—have an immediate effect on man's connection with the Logos itself. Originally, and also according to Heraclitus, the Logos meant "rhythm." Life is rhythm; it is heartbeat. The heartbeat moves the blood. Thus, the blood still maintains a connection with the cosmic rhythm.

Even the heart of the sun, science teaches, contracts during the great 11-year cycle, and the dark spots of contraction appear on it. In an even more elemental rhythm, the heart of the World-Sun—the All-Logos—pulses. And yet this can also be perceived in the blood of the Primordially Connected, the Arya. It underlies the effect of the "word" on the rhythm of life.

In 3½ times (Revelation 12:14)—just like the sacred Om of the Indians—it becomes perceptible to the one whose ear has been awakened. As we will further show, the "153 fish" (John 21:11) at the mythical fishing of Jesus signify the same "primordial sun-word" and its key rhythm. Within it lies also the "absolute force," the "power of all powers."

But no one can seize it by force. Whoever is drawn into its wave is "armed with extraordinary strength"—like the Grail knight Lohengrin.

His name is meaningful, for in its older form "Loher-angrin," it unites the "Lögr," "Lohar," and "Lothar" runes with the "Ang" rune (see Fig. 1). He is the emissary from the sanctuary of the Aryan primal race.

"Elsa" represents the German folk-soul, outlawed because it is not understood, and accused of deceit. But—just as in the Lohengrin myth—will she, through her "questioning," her "intellect," preserve the sanctuary—or destroy it?

With the primordial inheritance comes both sacred duty and a test. Without this primordial inheritance, humanity cannot be "rejuvenated." The Grail’s rejuvenating power is the cup made from a "stone," a "crystal," as the myth proclaims.

Fig. 2 shows us this "stone" also as a chalice. It contains the Sun Rune of the Externsteine, serving as an Aryan Kalander (i.e., calendar) table with the oldest zodiac, as it later developed among the Aryans of the East in Iran.

Most of its names are of Aryan-Iranian origin, later reaching the Egyptians, and through them were more or less preserved and passed down to us (so-called "dekanologies," discussed in the author's work Atlantis).

The Nordic Edda knows the renewal law of Aryan humanity—what later became the Grail mystery—in the most concise form. It says in the Völuspá:

"Then the earth rises again, In gleaming green from the depths of the sea, The flood recedes beneath the soaring eagle, Who calmly grazes on the rocks for fish."

This is what we enact in the first two exercises. We step onto the rock or crystal of the Sun Rune (see Fig. 3a).

This emphasis on a special “division” is necessary because the Aryan man gives the body the same attention as the spirit. The body is "crystallized spirit" (Novalis). Thus it is "subject" to the mental wave-lines—namely, to the directional constants of the Primordial Sun or Primordial Life Rune— "for life is the light of man" (Gospel of John 1:4).

The posture of the "soaring eagle" enables the Arya—whose name is linked with the eagle, the solar symbol—to dissolve the pathological entanglement with matter through a sacred word (Exercise 2).

The "fish" that are caught, as in the "miracles" of Jesus, represent the rejuvenation or renewal waves of the heavenly crystal fluid received from the heavens (with "fish" as the relational sign of the "eagle")—see Fig. 3a.

The original man was deathless; the future man will be so again. Only sin—through the sinking of primordial consciousness—brought death. Today, primordial consciousness is awakening anew.

In Fig. 3b, we see the pillar of the "eagle-man"—the man who, through cult, steps under the eagle to unite himself with the solar rhythm: the Ar-man, the later Ir-min.

At the Externsteine, at the top, a round indentation was found, where the "Irmin-Pillar" once stood. It symbolizes the winged Sun-Pillar (Fig. 3b)—the power of the World-Sun, which, as Fig. 2 shows, bears the names of the later Christian redeemer within it.

The "wing-forces" are also the victory-symbol of Wiland!

VI. Introduction to the First Germanic Exercise

"You are the one, chosen,.All-loving, and a heavy fortune, You have become strong enough to bear!" (to "Germania," Hölderlin)

The Sun Rune, Fig. 1, contains two vibrations within it: one coming from above and one rising upward. In the first exercise, Omen-anga, we see the downward-flowing force striving toward the earth (the "Dionysian"); in the second exercise, Omen-arya, the upward-rising force striving toward the light (the "Apollonian") is developed. Both unite in the fourth exercise into Omen-wil—the Spirit-Will (Wiland) motif, in which the absolute force, the Primordial Will, reveals itself.

The orientation of the first exercise is initially directed to the Odal Rune, see Fig. 3a. The "Odal" is: the sacred life-fluid of the All-Sun breaking forth from the earth ("Odal" meaning something like "noble emanation"), the "living water" (John 7:38), which begins to unfold from the Sun Rune at the feet of the practitioner (see Fig. 3a).

He aligns his feet toward this rune, steps onto the "rock" under the "eagle," and catches "fish" (according to the depiction in the Völuspá).

This is our exercise.

The renewal of the earth depends on the "Odal," which contains the divine, the "Heilag" (holy) Earth. It was betrayed by the fall in the East, which also infected the West. Thus, the earth radiated sickness and suffering. But "that the earth too may one day become sun" (Chr. Morgenstern)... this is the work of the Arya within the wheel of rebirth.

"Manheim" is called, according to "Man," the intelligible solar force, this renewing earth in the Edda. Thus, we unite the Odal Rune with the Man Rune into the O-Men motif in the first exercise.

The "Odal," as a real higher energy form emanating from the earth, manifests itself as "tension." This tension is represented by the bow depicted in Fig. 3a and 3c. But its tension is not purely mechanical; it is "intelligible," thus in a certain sense of a spiritual nature. Thus we must grasp it spiritually, imagine it in images—that is, through imagination.

Thus we arrive at the first exercise. The first exercise shows us, actually, how we rise out of the earth, how we resurrect, by means of a higher ray of the same, from the divine earth, which split thinking had stamped as merely "material."

It lured us toward heaven and forgot that heaven carries the earth just as it does other stars. The earth is within heaven; only betrayal against the earth separated it from unity, letting it fall into "separation," into "sin."

But the awakened spiritual sun-word leads us back into the unity of the one great divine creation.

Got it — you want to keep paragraph separation (blank lines between paragraphs), but no mid-paragraph breaks (no unnecessary chopping mid-sentence or mid-thought).

VII.

I. Germanic Exercise.

The Unification Motif: Omen-ananga.

I enter into the One.

Why this strange formula? It represents nothing other than a vibrational gradient, the resonance of the World-Sun and All-Life Rune within, which, already with the end of the older Stone Age, was experienced by the "Phälinger," the tribal lineage of Nordic humanity, and which they engraved at the Externsteine. They still knew that before the light of the World-Sun and its timeless "Rune," there was no death! Thus, before the chest that once housed the grave cave of the Externsteine, this ceremony was performed in invocation of the eternal World-Sun of the Orionic Central Heaven, see Fig. 2. But this primal experience was "dreamlike," and today it rises and seeks, conditioned by the rhythm of the ages, to ascend into consciousness! The value and significance of "plastic imagination," the so-called imagination, for this process, as well as the practices of gathering oneself and remaining still, will be further discussed.

Brief description of the I Exercise: We plastically imagine a "bow" as a "tension" symbol of the primal life wave emanating from the World-Sun. We vividly imagine it in the form and position indicated by Fig. 3a and more precisely Fig. 3c, held between the palms GH by the outstretched arms. The bow rests at the forehead, while the associated string is imagined to pass through the middle of the head (J pineal gland) and continuing downward along the spine. The width of the bow is about 1–2 cm. Why the vivid imagination of a "bow"? In a particular form, the Primal Will, Nordic "Eli-wag," simultaneously the "Primal Life Wave," catches itself in our consciousness. "Here," we are thoroughly "object." Thus it happens that we do not imagine the Primal Will, but rather it imagines us. The Primal Will is supercausal (Schopenhauer), it is "without why" (Eckehart)! In the beginning was the "Word" as "Meaning" and "Deed" (Goethe)!

After this introductory imagination exercise, we lower our arms again and now develop the "Omen-ananga" motif as follows: We first speak the syllable "O-m...m" (the O and M Rune), with the O short, the m humming and resonating. While doing this, we lightly tense the bridge of the nose in an eagle-like manner, initially to increase the inner resonance of the sound, and gradually (!) straighten the spine from top to bottom. One should get used to inwardly listening to the echo, and when, after some practice, one notices how the "m" naturally bends into an "n," one should say Om...m...men (short o, long e). Now, at the height of the chest BP (see Fig. 3c), under the gradual straightening of the body, we let the resonating "n" transition into "anan," and at the level of the pelvis KL (see Figs. 3a and c), the anan into "nga," and attempt to perceive the sound in the feet. We then immediately say: "I go" (with the same concentration on the feet) "into the One"! Thus one should also try to perceive the vibration of the word "go" in the feet.

We now combine this exercise with that of the bow, letting it, under the echo of the Om...n motif as before, glide slowly and rhythmically (!) from the initial posture GH, Fig. 3c, from the forehead down along the front contour of the body point by point along the guiding lines GE and HF. At the height of the chest, it again transitions into anan...n, at the height of the pelvis into "nga," and is further imagined to flow, with the hands remaining at the KL position, all the way to the feet. Here too, it is important that the sound wave reaches the feet and is perceived there!

What is the meaning of this exercise? It primarily represents a reorientation of all usual thinking. In normal thinking, the intellect had become predominant! Here, neither this nor the "I" steps forward, but rather a "Something" takes its place, through which we experience ourselves as "comprehended"! This provides a significant relaxation from the often overstrained, cramped, intellectual grasping, which seeks to subordinate everything and yet is only a part of a Higher, as it were, a cosmic consciousness. Relaxing into this opens the influx of new cosmic life forces. In these forces, the Nordic-Aryan faith is rooted. The Arya, for whom thought and language are immediate life-revelations of this Higher and Absolute, and not merely expressions of his intellect, lives through it. Richard Wagner says in this sense: To be German means to do something for its own sake. Thus he experiences himself through the universal Logos and its cosmic primal symbolism, through the spiritual vibrations of the Primal-Sun and Primal-Life Rune. He himself is a radiation of the eternal Logos, as he already lived, more than ten thousand years ago, by this World-Sun Rune in the area of the Externsteine—even if only dreamily! He will awaken as from a dream, provided the material world has not crippled the wings of his light-soul! He will awaken when he recognizes that "the world year has turned like an hourglass" (Nietzsche) and that the high-tide (Hoch-Zeit) of humanity (Gorsleben, Hoch-Zeit der Menschheit), the time of a new radiant ascent, follows the tragedy of his historical transformation.

I. Practical meditation as recommended for the initial period, daily for 5–10 minutes (considering what was mentioned earlier): "Omen-ananga, I enter into the One. It penetrates me completely and makes me strong, healthy, and free! It grants me success in what I strive for through right thinking and acting and teaches me to master my destiny!"

The foot tone is best practiced in the first fourteen days after the first saying, as treated above: "Omen-ananga, I enter into the One." Nothing should be forced, but everything should be practiced with the right concentration!

VIII.

Value of Concentration, Relaxation, Stillness, and Mastery of Pictorial Thinking (Imagination).

"In the calm of the senses and in the stillness of the mind, the hidden capacity for knowledge reveals itself to you... and speaks an unnamable language." — Kant.

In the older faith cults, and still partly in the later Sun Mysteries, education towards spiritual discipline, self-mastery, and silence was more important than anything else, even more than external pomp and ceremony. It was valued more than devotional rapture or all ascent into world-removed spheres that make the Earth appear ever more repulsive. The religious life of the Germanic peoples in early times was "earthbound," as Tacitus already describes. It was rooted in the Odal or "Uodal," as it was called in Old High German, with a special form of linguistic expression, which allowed the primal connection with the "Heilag-Erde" (holy earth) to be dynamically experienced as an initiation! We will deal with this more closely in the fourth exercise, the true Wiland secret. Wiland forged, from the "Uodal," the higher earth fire, the weapon with which he cast out and destroyed the race that had become unfaithful to the "Heilag-Erde." The Earth devours the "company of Korah," the idol worshippers of the desecrated Earth, of the ensouled matter! One may be intellectually as clever as possible; decisive will be "faithfulness" or "unfaithfulness." "Do you have Nature within you?" asks Shakespeare.

We now turn again to the practical significance of the exercise. For its success, it is valuable that relaxation and concentration alternate in a meaningful way. Before each exercise, there must be complete relaxation, both mental and physical! During the bow and word exercise itself, the body is then gradually (!) transitioned from the relaxed state into that of concentration, as indicated. The value of "imagination" arises from the fact that by focusing the powers of imagination on something pictorial, namely the "bow," the fantasy is, so to speak, fixed and prevented from wandering. For it is precisely the fantasy or imagination that hinders or even destroys the ability to concentrate more than abstract thinking. The misuse of imagination is almost always connected to a loss of spiritual energy. This spiritual energy is now bound and held fast by the imaginative bow! Thus, this bow exercise has a protective and even "healing" value if properly understood. It prevents the wandering of thoughts and the loss of mental energy, which was also called "Man" or "Mana." Although it is so subtle that we hardly notice it, we often feel after times in which we have let our thoughts wander too easily and not sufficiently controlled them a mysterious depression. The Odal-bow heals such a deficiency in the ability to gather oneself, in concentration, and also heals depressive states. The present Exercise I is recommended to be practiced in connection with appropriate reading in the evening or morning, depending on one's occupation and circumstances. Especially around sunset, sunrise, or noon (12 o'clock) it often proves particularly effective. It is not advisable to practice the specified motif for longer than 5 to 10 minutes each time. However, reflections upon it, using the sayings given further below or similar ones, may be extended.

Thus, when performed with serious focus and devotion, Exercise I leads us to experience what the two runes at the Externsteine (see Fig. 1) are meant to express: "Rise from death in matter through the call of the Sun (Ink, Anga), which rises to you from the holy Earth beneath your feet. Let her call echo through your limbs. Experience that behind her too stands the eternal Word, and that she too is the embodiment of a divine idea."

It is the Aryan faith that everything that exists is grounded in something spiritual. This same faith of the early times preserved this holy secret and sealed it in two runes, which are still engraved today at the Externsteine. The upper one, the Lögr or Primal Water Rune (see Fig. 1), signifies the "flowing" of the "Primal Water" as a creative force in our limbs, and the "Anga" Rune signifies the spiritual sun that fertilizes the earth and announces its renewal. Thus, we receive the call of the ever-renewing Sun, and therefore it shakes all that exists, which had become cramped in a worship of matter turned away from the Light!

Depending on whether this World-Sun Rune was experienced vibrating upward or downward, it was called "Ink" or "Ank," as it is still today in the East: Yin and Yang, representing the world-breath, inhalation and exhalation, the fundamental principle of Zen teaching. Heraclitus also speaks of it as the "Logos Ananke," where "Ananke" means not only a sacred "Word" (Logos), similar to our "Ananga," but also the "Law" (Ananke = "Necessity") to which all living things are subjected through change and resurrection. He received this knowledge from Orphic Sun teachings, just like Plato, who also mentions the "Ananke" in a related sense and refers to the "bow" or "telos" secret.

Heraclitus and the ancient religions likewise speak of a renewal and rejuvenation of the Earth and humanity from the Primal Fire (Sun) or Primal Water (Lögr). Will this time still delay long, while everything pushes toward new life and new joy, and the old, in many ways, succumbs to base human weakness, envy, greed, resentment, and avarice?

IX.

Exercise I A. Radiation Protection.

The radiation energy of the body, unfolding through the release of the Wurt*) or Logos forces, must by no means be wasted. If the exercises are to succeed, then during the time one devotes to them—be it initially about three weeks—it is by no means advisable to make any violent change in one’s lifestyle. However, a certain abstention from all stimulating, spicy, and heavily salted foods is desirable. A diet with as little meat as possible also helps to avoid and dampen the drive life. Eros and Logos stand in a lawful relationship to one another. Through the vibration of the World-Sun and Primal Life Rune—thus through a specific word—the hormone of the pineal gland (J, pineal gland) and the associated further glandular system is partly transformed. A radioactive mantle of sound and form ions forms around the body, the Odal-Light-Mantle, which possesses the conductivity for the finer energy form awakened by the Logos.

In order to protect this energy form from decomposition in an often negative and opposing atmosphere, it is necessary to catch and hold the emitted form ions in a pictorial imagination. This is the radiation protection of the Right. A right hand is imagined like a protective shield lying against the front of the body, the chest, as follows.

First, let the bow, as in Exercise I, with the associated word motif "Omen-ananga," glide down along the front of the body. However, now the bow is stretched into an angle as drawn in Fig. 3f. This angle then glides down along the body in such a way that it always somehow touches the body, changing its form accordingly. Like the bow, it is rooted in the centers of the hands. One carries out this exercise until one identifies the dotted gliding lines or passes indicated on the body in Fig. 3a (the lines of contact of the gliding angle). At the chest, within these gliding lines of the angle with the bow, at marked points as well as at two points on the hips, a rectangle indicated in Fig. 3a is formed.

This rectangle now serves for the development of radiation protection; for corresponding to this rectangle, which is somewhat wider at the top than at the bottom, we imagine a right hand placed against the front of the body, turned toward it, reaching down from above, which, covering the body as wide as the rectangle, is therefore larger than the natural hand. While we attempt to imagine this plastically during calm inhalation and exhalation, we say: "(Mn) I am in the hand of Power. I am in the hand of Pictorial Power."

One will perceive the hand as radiation protection best when, with the same saying, one silently prefixes a "mn" to each word when pronouncing it.

Above the face, one imagines a protection in the form of a "protective hood"—think of a "camouflage hood"—or better yet, in the form of a helmet visor lowered over the face.

According to the "Widar" of Germanic mythology ("widar" Old High German = ram), one imagines this visor approximately in the shape of a "ram's mask," as such is also often depicted on the helmet visor of the warlike Athena. As one tries to supplement this imaginative protective mantle in various directions, there appears before our inner eye the armored and helmeted "Lohen-angrin" formed from the "Lohar" and "Ang" Runes (see Fig. 1), the messenger of the Light World.

Thus he teaches us to build a "Protective Mantle" from the power of the two runes contained in his name, the "Primal Water" and "Fire" Runes ("Lohar" and "ang"). A fantasy purified through the Word thus creates for us protection against the world and the possibility of reawakening sacred Rune Wisdom.

"You must be right-angled in soul and body." In this, Nietzsche saw the "angle" that encloses our crystalline soul-body, the one we associated with the bow, and this again, as it glides down along the front and back sides of the body, traces the image of a flaming sword that consecrates both the inner and outer man in holy sword consecration for the new struggle!

X. Exercise I B. The Ray from the Earth

The true primal meaning of the Irmin column.

The Irmin column harbors a profound secret of nature, which, however, around the time of Christ’s birth was no longer alive even among the Germanic priests. The Christ-impulse had to come and give the nature cults of the Germanic peoples a deeper ethical meaning! Yet, over the course of development, it led to the natural being increasingly suppressed and replaced by an oriental heaven-imagination hostile to “nature” and “earth.” Thus, a division arose even within Germanic thinking, until now the “earth,” the “unconscious” itself, began to speak. This is the language that this new era speaks to the German: understood by some, not by others, and it is evident that it divides hearts.

To the Germanic peoples, that mysterious primal ray, breaking forth from the earth as from the heavens and the stars, directing all things, was called the Uodal. This older spelling, instead of “Odal,” is more important. It still contains the vibration in the initial sound of the word, in the “U” or “Hw,” in which the unconscious, for the one who withstands the “Waber” blaze of the earth, breaks through into “consciousness” and gives him the means of power, the weapon, so to speak, to defeat the dragon as a symbol of the corrupted earth-fire. This “Waber-blaze,” the “fire of desire,” is also rooted in man and eats its way destructively into his inner being—not only as unbridled sensual lust but also as intellectual arrogance, as selfishness even in the form of so-called individualism and the like. Distinguished from it is the true “self” of man, which one might also call “I,” but in a different sense. It is “primal-connected”; it is rooted in the divine.

From this UR, which appears at the Externsteine as the third and all-encompassing rune, derives the “Uurt,” as it was still written in Old High German, equivalent to the “Logos,” the “Word,” but also in the sense of “fate” itself. The primal force of this “Uurt” or “Wurt” is what now unfolds in such an inner vibrational gradient as “Omenananga.” This word-formula thus resembles the flowing of a fluid, namely the “Lögr,” the “primal water,” which, together with the “primal fire” of the “sun rune,” leads the Nordic man through trials. If he succeeds in guiding the “self” through the friction of the two opposites—the watery and fiery principles, as it were of feeling and thinking—so that feeling and thinking are united, then he experiences within himself through the Wurt, the Logos, the inner harmony with the primal ray that passes through the entire cosmos and also shoots upward from the earth. We are now able to experience this in an exercitial way in the “Omen-jah motif.”

Having completed Exercise I in connection with the reflections offered in this text, the effect of the phrase Omen-ja or Omen-jah—treated in the same way as Exercise I—shows itself in that the body increasingly resembles a column that resounds in word or tone, precisely the original Irmin-sul. One speaks thus: “Omen-jah. I am one with the One. I walk and stand in the One.” At the syllable “one” (eins), one gradually straightens up, and specifically during the echo of the “n” in “ein...n...n,” count to 3 (1, 2, 3), then let it transition into “s,” while also focusing on the feet. The hands are let down along the inner gliding lines, as in the previous exercise. One practices this motif for about 8 days.

The New Testament ends with the words: “Omen yes, come Lord Jesus!” These words, too, we experience as an inner current when the syllable “come” is spoken with a bending echo like “omn,” as “komm...n.” It proclaims the resurrection sealed in the sun-word, rising from the Heilag-Earth.

Religious meditation: “Omen-ja, come(n) Lord Jesus. Fill me completely with your love and power. Immerse me in the crystalline stream that flows from the throne of your glory. Make me new in the waters of life. Expand my heart to all your children, that we may work to establish your kingdom. Let the ray of your glory break forth victoriously over all. Transform this earth in the hidden fire that it emits. Strengthen those who are rooted in it, shake those who become unfaithful to you, that your victory may come, All-Penetrator, King of the Worlds! Eternal Word, illuminate my soul in your light, eternal Power, to whom all forces are subject, let us become strong in the covenant of the ONE to fight for your victory, All-Penetrator, King of the Worlds!”

XI. Exercise II. The Honor-Motif: Omen=arya.

“I honor, I revere the One!”

For the Aryan, “honor” is the true bond to the divine as well as to the people and to humanity.

The “Arya” is living “honor”; it is he who honors the primal spirit in his “I,” and his “I” is the incarnated word that dwells in his limbs. He receives his life and strength eternally from the One.

We now perform the exercise in reverse, beginning from below, with the position of the bow at the height of the pelvis, K L, see Fig. 3a, and now align the body upright from the bottom up in accordance with the Om-men motif shown in Exercise I. As we move the arms upward along the guiding lines E G and F H, Fig. 3, we do not speak Omen-ananga, but instead Ommen-ar-ya. At the sound “ya” and the transition from “ar” to “ya,” we then stretch the arms slightly more emphatically straight upward to the height A B, Fig. 3c, and seek to feel and perceive the Arya-motif in the radiantly outstretched arms. Now we transform the syllable “ar” into “honor” and “ya” into “I” and then speak the reflection: “I honor the Eternal One.” “I honor” must also be distinctly felt and perceived in the arms. One then gradually speaks it more softly and without outstretching the arms, and yet it is still experienced.

The second meditation: “I honor, I revere the Lord of All; in my blood, in my spirit, I exalt Him. His breath, His living breath dwells in my limbs. I honor, I revere Him, who in the beginning created all things through the power of His word, His breath. I honor, I revere Him in body as in spirit. He who lives and moves in my blood and life, whom I praise as the Living One in all things—I honor, I revere Him!”

Always note the long and pure-sounding “e” and the almost transparent “r,” especially in connection with the syllable “ehre” (honor) in the body. As we now attempt to hear the Arya-motif in the arms stretched upward, we now move the outstretched arms alternately through three positions: A B, B P, and K L, Fig. 3c. This embodies the Hagal-Rune, the all-enclosing or World-Rune, as it developed later from the Anga or Hanga Rune, and with it simultaneously arises before our mind’s eye the old “world column,” the “Columna universalis” or Irmin-sul, in Fig. 3b.

We step into such a crystalline column envisioned, stretch the arms up to A B, and now let the bow glide downward from the position A B, Fig. 3c, until the bow again reaches the forehead. From there it glides slowly and rhythmically down along the front contour of the body, which has been raised up by the will, point by point, until the hands again reach the position K L. In thought, we let the vibration continue down into the earth as before. As we do so, we speak: “Ommen-arya.” Just as we say “Ommen-arya,” we also speak the complete formula: “Arya man...ndsaeh,” a solar mantra from the Zend-Avesta, of which it is said that it will awaken humanity from death at the end of time. This awakening from death means that matter is transformed through the Logos.

The “Irmin-sul” motif of the ancient Germans arises from the same solar rhythm and solar motif in our limbs. The body was divided into seven vibrational levels corresponding to the solar ray in the prism. The human body too is the prismatic refraction of a divine primal ray, of the “higher” self (Irmin = the “High One”). Accordingly, we now choose, aligned with our motif, the verse from Schiller at the end of his poem “To the Artists”:

“As in seven gentle rays

The white shimmer sweetly breaks,

As seven rainbow-beams

Dissolve into the white light,

So flows into a bond of Truth,

Into a ray, the light returns!”

XI. Exercise III. The Transformation-Motif.

“Identity” and “Polarity” form, from a Germanic perspective, the fundamental laws of creation. The “World-Sun Rune” of the Externsteine embodies “polarity,” Fig. 1, in two currents directed both downward and upward. But it also embodies unity (identity) for the one who discovers the unity-motif. In the first exercise, we developed the current of the “Ur” flowing from above to the earth; in the second exercise, the one directed from below toward the heavens. In the third exercise, we now experience the unification of the two polar energies in the Ur-will. Then, in the fourth exercise, we arrive at the embodiment of the “Wiland,” the bearer of the primal will. He forges from the fiery primal ray of the earth the weapon of the Nordic man.

But before the actual Wiland-motif can be developed—one possessing the greatest dynamic of all formulas and revealing the primal law of “identity” in all that is separate or dual, the interconnectedness and attunement of all that springs from the Ur to one another according to the same primal law—the will must be freed from its bondage to the material world and from its corruption, must be transformed from an unpurified drive-will into a will of obedience. This path, which cannot be described in a few words and therefore exceeds the scope of this booklet, is extensively outlined in the author’s work Heilkräfte des Logos (“Healing Powers of the Logos”), especially in chapter 17.

To the linguistic sense of the early Aryan, Aryaman, Yörmun, and Arman were the mediating motifs of this transformation. It reappears as a motif in the Greek word Harmonia and also means the harmonious “attunement” to the all-lawfulness (All-Gesetzlichkeit). In our present language, the closest equivalent, based on experience, is a motif that initially may seem somewhat off-putting to the combatively inclined: the “Lamb(n)” motif. Too much softness, too much un-German quality has been associated with it. This must be overcome. For the “Lamb” or “Ram-Lamb” symbol has a far deeper foundation. “Widar,” Old High German Widder, is also in the Edda the bringer of the new age! Even the “Lamb” is originally a “Ram-Lamb,” and the ram symbolizes the “leader” of the herd, the dux gregis in the zodiac, and thus the principle of leadership in general. He also stands at the head of the zodiac in the heavens: Aries, Taurus, Gemini...

The “Lamb” of Revelation opens the seven seals of the book of life within—namely, the seven centers of the inner man—and purifies them, making them receptive to the dynamic of the higher Ur-will. It is the symbol of “obedience.” But “obedience” comes from “hearing”! One must learn to “listen” to the higher will, which is a spirit- and light-will, and speaks to us through primal reason—and to listen closely to the language of inner reason. This happens in the “harmonious” attunement to it, in the “Arman” or “Lammn” motif. Now “Widar,” the “Ram,” also means the Reborn One, and among the Germans also the “silent Ase,” because in “silence,” in becoming still before the higher power, in obedience (Gehorsam), he brings “rebirth.” Here, one must now work on oneself through silence, prayer, and meditation. The way is shown not only in the aforementioned book but also in Kette des großen Wollens and INRI, by the author.

Altogether, through the exercises given in this book—especially Omen-anga as the key motif—most of the Logos-practices of the author become understandable. All of them deal with one or another path of practical spiritual training, which is necessary to carry out the transformation from the will enslaved to matter and bound by drives into the free Logos-will, and thereby to achieve the realization of the goal envisioned by Wagner: the creation of the German Übermensch, victorious not only by outward but also by inner weapons—Wiland as the symbol of a coming great redemption, not only of a single people but of the folkhood of this earth!

XII. Exercise IV. The Wiland-Motif.

“Wiland” is not only the “primal smith” but the “creative man” in general (Old Norse smidr), the inventor whom Wagner himself lets speak in his drama: “Necessity spread her wings, she breathed inspiration into my mind! I found what no man had yet conceived!” More than once, the German spirit has, in times of need (Old Norse naudr = fate-compulsion), found the way not only to its salvation but also to the realization of its higher task.

Thus Wagner also foresaw a fulfillment here, to which his spirit could rise in the clairvoyance of his later years. He always carried the fate of his Germans in his heart, and precisely in France itself he received the first impulse for his Wiland drama, which only matured late in its basic idea and was never completed or set to music. “Wiland” achieves his work not by himself but through the primal connectedness with the higher world, through the “Valkyrie,” the idea for his work of redemption! Under the influence of the “angel,” the “Valkyrie,” the sight of the “victory stone” releases the idea of forging the “wings,” the equipment for liberation. These “wings” are only understandable if, as done in this writing, we connect the name Wil-and to the root of the word with the Ur-Will, the Wil or Wili-force of the North.

The primal will (Urwille) is, in the Aryan sense, the secret of the world altogether (Plato, Augustine, Schopenhauer, etc.). It can be understood as force pure and simple, technically speaking, but also as the emanation of an intelligible or spiritual world principle, similar to the New Testament thelema (“will”), or the Old Testament selem, an originally Indo-European word used in Genesis 1:27 for the “image” of God according to which man is created. In Wagner’s sense, “technology” and “religious enlightenment” seem to marry. In Parsifal, the “dove” connects with the “stone” (the Grail), just as with us the “eagle” (Fig. 3c) connects with the “stone,” the “rune” rising from the earth.

According to Herman Wirth, it is the dynamic of “heaven” and “earth” that, uniting in man, announces the “sacred wedding,” as experienced in the Nordic “Hermanik” — the union of hero and Valkyrie, and likewise in the “Wedding at Cana” (An-ka). Two forces become one. In the will, as shown in the third exercise, this unity is achieved. “Above” and “below,” “heaven” and “earth” are ultimately governed and permeated by the one primal ray. “Wiland” is the embodiment of this unifying force, which, though technology, is governed by a higher technique, an Über-Will. Through this, the meaning of a new culture is born. But what, as Über-Will, is also technology must be developed and disciplined according to certain laws — it is exercise! The old religious solar mysteries, as long as they did not fall into false "awakenings," were built on strict exercises! The Germanic Kalands-Sohn also had to undergo his “trial” through the “elements,” pass through “fire” and “water,” the so-called “not-fire” and “not-water” tests. The “not-fire” was contained in the “sun rune” Anga, the “not-water” in the “water rune,” the Nordic Lögr or Logos. We have shown this path as well.

Thus he could embark on the path toward becoming the armored Loher-angrin once he had fused both elemental realms within himself, uniting feeling and drive, symbolized by the watery principle, with the spiritual will, symbolized by fire.

Now, for better understanding, a closer explanation of the Wiland-motif is needed. It is also built upon a primal polarity like that between “fire” and “water.” The Orientals developed this primal polarity into a fourfold division. Here, however, “fire” and “light” on one side and “water” and “earth” on the other are united, making a duality out of a fourfold structure. “Wil-and,” Old Norse Woel-undr, appears again in the “Vulcan” of the Romans and “Tubal-Cain” of the Bible, the first master smith. Even in Olokun, found by Frobenius among the early Atlantic peoples of Africa, this Old Nordic motif reappears. The name “Wil-and” further merges with “Orendel,” Old Norse Oerwandil, later Ehren-Tell and finally simply Tell.

The apple-shot of Tell is simultaneously a symbolic hint at the Wiland-test in myth. The apple pierced by the arrow represents, in a calendar-coded (veiled) way, the head itself, in an inner center, struck and awakened by the arrow of the solar word, the ray! This Nordic primal word finds deeper religious development in the Kwaraenah motif of the Aryan lawgiver in the East, Zarathustra. According to Justi, it means the “Aryan glory” (Corona), the radiance surrounding Aryan leaders and kings. In this Kwaraenah, the Apollonian logos-motif (Apollo, Baldr, Wal, Kwar) unites with the Dionysian (And, Chont, Chons, Dionysos), representing again the higher unified man like “Wiland.”

In Harmageddon, the author showed how the peoples of Europe, through their fall from the Aryan Rita (cosmic law), shattered the Aryan primal glory (Ur-Herrlichkeit), the higher radiance. They thus share a common destiny. The unified racial body of the Aryan peoples found its spiritual fall (sin-fall) in the East, leading to an “intellectual” stigma of humanity with slavery to matter, the spirit of Mammon, and greed. The “Waber-blaze” of this greed, this fire of desire, in the Siegfried myth, blocks access to the Valkyrie—the angel and the virgin sacred earth. But in the German she awakens!

Thus, in the third exercise, we showed the split “glory motif” becoming one again through the transformation of the will. This stands under the Nordic sign of “Widar,” that is, “Widder” (Aries), the leadership sign of the zodiac and simultaneously the symbol of rebirth, softened in Christianity into the too-gentle “lamb.” “Widar and Wali watch over the sanctuary” of the future world, it says in the Edda. “Rebirth” under the cosmic “leadership sign” and “election-relatedness” (Wali), original tribal connectedness, primal descent from the one original and higher folkhood, after which the German (Tiuda) is named, mark the way.

Here the deeper meaning of Wiland's name becomes clear. There is an “identity,” a folkish primal connectedness in the “will,” but not without the “election-relatedness” (Wali) from original descent and type, attained through “rebirth” (Widar). Both must become one: The natural must not be crushed by the spirit, nor the instinctual be violated; it must be steadily, in the rhythm created by nature, led upward through the resonating Ur-Word, the solar Logos, in Christ.

Here lies the new. In the racially fragmented man, nature has grown dull to hearing the call of primal blood and origin. Wagner foresaw it: The renewal of “race” is the foundation through which the blood opens to the Christ-Sun call. Wiland perceives this call through the Valkyrie at the sight of the sacred “stone” (Figs. 1 and 2). In him resounds, from “heaven” and “earth,” the call of the one power, the redeeming primal will. It shows “Wiland” the way to liberation.

Breaking forth from the earth, the wave of primal power, nourished by those who forge armor from it like Lohen-angrin, can grasp all of humanity, shaking it through exercise. Did not Jesus say: “All nations of the earth shall be shaken” (Matthew 24:30) The earth trembles, quivers in the primal ray, in the solar word — she wants to become sun! Is that not what now bursts forth from German soil, which once was, in the beginning, dreamlike—until “Baldr” fell?

The earth trembles, she spins in a new birth! Only the one call will free her, the call each must hear in their own heart, the call of the angel, the Valkyrie, the holy call from the sun.

From this call Siegfried fell away; he betrayed Brynhild. Can “Wiland” reforge the bond? Can the creative spirit, the call of the genius, put dead matter back into the service of the living “materia,” the motherly sacred earth?

The “Wiland-Motif,” the last, must remain unspoken—it cannot be spoken. The mouth of the Valkyrie guards it. Who has not received it through her, has only his curse—the curse that still weighs upon the earth today! “Wiland” was a hero. The heroic man hears the call of the Valkyrie. Whoever learns to fight, not only for earthly things but also for heavenly ones, whoever “works upon himself,” purifies his heart from the dragon-fire of base desires, slays the worm, and yet keeps faith with the angel in his breast—he will find the shining weapon, he will help Mother Earth in the birth of a new race and shake off the old. What once failed Siegfried for reasons the knowing must find within themselves, will then succeed for Wiland. This is Wagner’s legacy to the German people in their hour of trial.

XIII. The Primal Knowledge of the North.

In the Baldur age, Nordic man lived in a state of innocence. This is still proclaimed by the myth. Baldur here is thoroughly symbolic of this dreamlike, primary, not yet ego-formed and ego-conscious soul-state of early humanity. In this early state, nature and man were still one, man was still in an undivided connection with the total spirit of creation. The ideogram of this connectedness was the rune of the “Ur,” as we still find it at the Externsteine, at the entrance to the burial cave. Man came from the “Ur” and returned into the “Ur.” But the “Ur” was an experience to him. The arms of this rune turned toward the earth (see Fig. 3g) symbolized a power striving toward the earth, as we have newly conveyed through the exercises. To be “in the Ur,” or according to Jakob Böhme in the “Urstand,” means to reconquer paradise or the primal connectedness with the “Totality”—a condition that was lost.

The cult sanctuary of the Externsteine made this experience possible in early times. One stepped onto the platform of the rock and was instructed in the runic language of the heavenly signs. In the spatial forces of the cosmos, the all-spirit spoke and conveyed the primal knowledge. As the cosmos came alive in the beholder, the forces of the cosmos also worked in and through him, shaping his body.

There was a significant German theologian of the Middle Ages, Nicolaus of Cusa (at the Moselle), who still clearly perceived the connection between the macrocosm and the human microcosm. As the sign of this connection or of the macrocosm, we also encounter in Goethe’s Faust that sixfold figure (see Figs. 1 and 2), which formed the germ cell of the world-soul in Orion, and which we portrayed in the World-Sun and Primal-Life Rune as the sign of the Ur-Christ (see Fig. 2).

The names of this hexagram, shown in Fig. 2, belong to the oldest zodiac and corresponded to its six main fields, while originally a seventh shone at the center of the heavens in the form of the Light Horse, the sign of the divine, Man-filled Earth, “Manheim” in the Edda. But here came the breach. The early Germanic traditions know of an Odhin penetrating from the East. Indian reports in the Puratana Shastra also tell of a Yodha who fled north or west. Here a kind of confusion appears in Germanic tradition. Sometimes it is Wode himself who falls into “guilt,” sometimes it is a hostile race of gods—the “Vanir”—against whom Wode struggles. Alongside the Wode myth, the myth of Baldur—developing independently in early times—also reflects the intrusion of “evil”! Common to all these early depictions is the fighting stance of the Nordic man: struggle against decay, safeguarding the “totality” of the higher nature.

Thus is born the “German,” the Tua-tha, as Herman Wirth sees him, mirroring in the root tuath–tioða the “totality” in the word itself, also meaning “folk”!

It is precisely this spirit that today reignites combatively against the corrosive that had entered. “Evil” (Basse) is Germanically understood as that which must yield to the “better” (Bessere). “The better is the enemy of the good.” The law of development, a world-will driving forward, demands the struggle against it. The goal is to become one with this world-will and its living tone within, its harmony-logos.

The reconquered unity or totality is the great source of nature’s power, through which all hostile forces are overcome. One people, one will makes Germany the renewer of the world.

Thus, to the dream-soul of the Baldur age followed, over Wode and his inner splitting, the combative will-soul of the Donar age. It preserves the consciousness of unity through the struggle against evil, the Basse, through the symbol of combat, the world-hammer (see Figs. 3d and 2).

Upon this—and its cultic, Germanic new experience—we based this writing. Gobineau once said that the Nordic race will only conquer the world through “self-sacrifice.” “Die and become,” demands Goethe. In the Twilight of the Gods, in the “world conflagration,” Wagner sees the heroic man Siegfried becoming one with the angel, the Valkyrie, in fiery blaze. The “self-sacrifice” Gobineau speaks of is the sacrifice of the self—the sacrifice the German must bring and which he is now on the way to offering, declaring war against all base, subhuman qualities.

“The fire that unites us, redeems the world from the curse,” says Wagner regarding the purification of the world through heroic self-sacrifice. Here no external fire is meant, but the necessary inner transmutation that expels the lower ego and marries the angel, the Valkyrie, to the true divine self in the Nordic man.

Here, the “spark” of Eckehart becomes a “flame” and transforms the old man. This is the meaning of “self-sacrifice.” Here the “spark” crystallizes into the world-crystal (Figs. 1 and 2) and vibrates in the purifying solar word. It enters the body of the earth’s son through sacred cultic action and begins to transform him. The earth wants to become sun.

Thus arises the “Ahri-uste” (see Fig. 2), that is, the “Aryan wished-for son,” the higher and primal-image man—the “Aristos,” the “Christos” (Achri-uste)—born anew from the earth. A cosmic drama unfolds. It demands self-surrender, self-sacrifice, but this only becomes meaningful in the governance of inner reason. All false exuberance, all striving from impure motives, all pseudo-Aryanism fails here!

XIV. The "Zen" Movement in the East.

"From the East a giant advances shielded, so that world-worm-like the World Serpent rears up" — it says in the Edda (Völuspá) about the downfall of the old world. Also in another place, in the Hrafnagaldur Óðins of the Edda, in the so-called "prelude song" (toward the end), it says: "Then rises in the East the primeval light streams the iron thorn of the frost-cold giant!"

The experience portrayed in the present writing gains a more current significance through a parallel awakening in the East. The giant in the East is the Mongol-Asian wave, as the Eddic prophet announces. The Thurse or giant is for the Skaldic seer, as everywhere in the Edda, the counter-force, just as the eastern Yodha or Odhin once brought it into the Nordic world. It is about to deliver one last and significant blow. The giant in the East awakens, he arms himself. The "thorn rune" of the heavens, the orionic sign, hovers above his head, as the Edda writes.

This is, in essence, the same force that we identified in the "hammer" of the Northern god, only now in a hostile aspect. The West lost, through the dominance of its intellectual-materialistic attitude, the knowledge of this higher power. A Nordic people in the East, the Galtschas (Galatians, Celts), who even today still practice Nordic solar cults in Turkestan, had already in prehistoric times carried the hammer-secret of the North-God eastward. The Sumerians, who also came from the northern highlands of Asia, knew it in the An-ki cult, in An-sar and Ki-sar, the polar primal powers of creation. It also penetrated the Mongol world in the ideas of Yin and Yang. From these, in connection with Bodhidharma Buddhism, the Zen doctrine of the Japanese developed. It is considered the "school of heroism" in the East.

It imparts certainty of action to the Eastern man, which the Westerner perhaps underestimates out of superficiality. In reality, behind it stands a profound religious movement, which—strange as it may sound—has roots in Nordic elements! The Edda itself says: the giant Hymir stole the hammer! "Hymir" comes from "hymja," that is, to hum, to buzz, to speak sacred words meditatively. That is the method of Zen. The giant Hymir hides the hammer eight fathoms deep into the earth, says the Edda. These are the "eight Kuas" in the most mysterious and hardly accessible book of the East, the Book of Changes (I Ching). They contain the key to the "sacred Eight" of the North for the Eastern man (see Fig. 2)! Primal knowledge wandered eastward, while the intellectual-mammonistic plague seized Western man and blinded his inner spiritual eye.

The Zen movement in the East knows no dogmas, no written book. It seeks to remain living truth! The Japanese officer, the Samurai, the son of Japanese nobility, lets himself be schooled in it. It imparts not only quick-wittedness, agility, and calmness, but also integrates him into the wave of an Über-technik (higher technique). It is this movement that the Eddic seer sees ominously rising from the East in the "thorn rod of the heaven-giant"!

"Whoever has heard the rhythm of the world," proclaim the Zen teachers, "he will be carried by it and made invincible!"

He whose heart lives in the heartbeat of the All-Heart knows no downfall!

XV. Germany’s Vanguard Role for a New World Order.

The Healing Powers of the New Earth.

The Sun-Spirit permeates the Earth.

What this writing aims to show is the fact that with Germany, a new Earth is fighting! How this new Earth—whose forces are not mental but actual in nature—is experienced in its spirit of rebirth and moral demand, this writing intends to reveal. It renews the Germanic exercises of early times in a spirit-adapted, cathartic, and constructive regimen of exercises for today’s age.

That is why we speak here of "exercises"—they are indispensable. Neither through thinking nor through love and prayer alone can the final, necessary change and renewal of the world be achieved. Today, the German is awakening more and more to his task: to renew his folkhood and his Earth, and for him, homeland-Earth holds a special significance, because—as research is increasingly revealing—here occurred the first spiritual unfolding of the Nordic man, based on a higher experience of Earth.

The dreamlike preliminary stage of humanity’s development unfolded on German soil. It has been shown why this remained dreamlike and perhaps was meant to remain so. The monuments of this early period—besides certain cycles of sagas, in agreement with them—are the Externsteine. The few but meaningful runes and other symbols preserved on them still allow today a reconstruction of the solar-like primal cults, which, in agreement with the Enochian tradition of the Orient, point back to a pre-Flood epoch. This has been demonstrated in this writing.

These solar cults still speak of higher types of earth-forces, which were already corroded before Christianity by cult-forms penetrating from the Orient. Today, as the German turns back to himself, those “imponderables” are also awakening in him—those hidden connections binding him mysteriously to blood and soil.

That in this secret bond to his “German Earth” also lie "defensive" powers had to be shown based on a vision of Wagner! The German will one day need them.

But because, as we said, a new Earth is fighting with Germany, these "hammer forces" of the Northern Son—upon which, from the beginning, the names of the World-Logos Christ were inscribed (see Fig. 2)—will prepare the way for a Christianity born from the Earth and newly conquering the Earth.

It is a matter of reclaiming the Earth from the dark powers for the powers of Light.

The dictatorship of machines, of money, of the raw instinct-soul in man—these are hellish powers threatening all the folkhoods of the Earth.

Only in a transformed, serving relationship to that spiritual All-Sun and its primal rune—which from the beginning bore the name of Christ (see Fig. 2)—can they be made good.

This World-Light Rune now pulses as a solar-rhythmic primal wave in the higher blood-rhythm and heartbeat of the Earth!

It knocks with the finger of the Savior at the door of every hut, every soul.

Thus, from the experience of blood and primal race, a spring storm will break into hearts. For the new marching columns, there is no turning back— The Earth wants to become Sun!