der aufgang der menschheit

Translators note: There are no images in the scan, I have done my best to track down the images to which the text refers. I will post links to the images that I believe are being referenced.
Admittedly, my German is on the rusty side, having spent the better part of my life removed from my Fatherland. This, coupled with the fact that there are some words that simply do not exist in english, has forced a compromise in language, and where I feel that english falls a little short of the intended meaning of the powerful words of the author, I will add some (words) for clarity. Thank you for your patience, this is a labour of love. The quality will improve as the work progresses, as the language of my Fathers comes out of it's partial atrophy.

note 2: I now have a pdf to work with, so there are less typos and the images are present. This feels like stretching old familiar muscles. Feels good.


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The Herr-Gott von Bentheim (Lord - God of Bentheim)
Presumably a Christian transfer to stone of an older wooden carving
https://www.burg-bentheim.de/Rundgang/Herrgott
Sig-Tyr rune
https://www.vikingrune.com/2009/07/norse-runic-third-reich-symbols/
Tiu-bcrgann
https://www.ancient-origins.net/myths-legends/pagan-gods-and-naming-days-001037

Herman Wirth
"DER AUFGANG DER MENSCHHEIT"
"THE DAWN OF MANKIND" (the rise of humanity)

Research into the History of Religion, Symbolism and and writing of the North Atlantic Race

With 68 text depictions, 28 image supplements, and appendix.
Second edition

Margarete Wirth-Schmitt
To she who gave me this book
The noble visionary (perceiver?) of our spiritual inheritance
my German life companion
the mother of my children
I return it with deep, grateful love

FOREWORD TO 2ND EDITION
Due to economic considerations, "The Dawn of Mankind" appears unchanged in it's second edition, since the book has been out of print for a year and a day, and demand will not cease.
First, a personal vision, one that gives me much to think about. I will put aside for the moment that I was once the author of this work, that a first attempt at the arrangement of of such an unsettling subject wsas wrestling match for it's submission. Also, even this first attempt at forming the structure of the work could not, in the past and because of the same economic neccessities, progress past the stage of rough hewn block, cast iron, to a further completion.
It remained a pitch, an outline/blueprint of guidelines of the human dawning of consciousness, of the creation of the ancient nordic being. (spirit/consciousness) As a condition of this, the inner and outer indispensable foundational imagery, the monumental and memorial depiction of the pictoral atlas, had to be left behind due to the same considerations.

But in spite of this this work, in this shape, and in it's unformed scope and breadth due to the academic overload of information, this work has found it's way into the circles of laymen, all the way to the factory worker and the attic residence of the big city rent complex.
And still, this is a sign of the changing times. It is suddendly clear that we are standing in a time of departure and radical change. The layman, wether or not he is academically educated, can begin to feel (with premonition, to guess, suspect) the nature of his true inheritance. Out of the growing consiousness of the mass of his spiritual legacy he begins to decide with growing certainty for the pendular force inside his chest.
It is a passing away (journey home, home stretch, death to this life) to his mother earth that bore him, to the wellspring of our being, to the ancient experiences of our soul and his consious awakening to his God-willed own intellectuality.
This is the big organic pull in our departure as intellectual-emotional appearance. (Beings of intellect/emotion. He uses "appearance" as a noun here.) And it is this same inorganic substance in the science of the lectern and the schooldesk of the not yet overcome liberalistic epoch that to this day can not, and will not, recognize, how inorganic it is.
Still it holds to it's rationalistic doctrine. Still it believes in the "intellectual primitivism" of the "primitive history" that came before Tchnological Cvilization. Still it thinks that this world of knowledge can be reconstructed as "primitive communal culture" from its sterile Proffessorial pulpit.
Still it is lacking the Experience, and still the purveyors of this Lectern-Science do not know that their "knowledge" is missing this precondition and requirement.


2ND FOREWORD

He who seeks to grasp the old (ancient) nordic/aryan world view, in the symbolic, letter perfect and verbatim unity of the equation of <<God-World-Time-Creation-Man>>, he must be able to return into the experience of the World and Time of God, into the Year of God's.

To him who has not experienced this view of the world, who has not gained practical knowledge of the "Year of God" as a man, who has not gained distance from the confines of the physical world that his eye can perceive, even as a so called seeker of knowledge. To him will be missing, both past and present, the inner and spiritual groundwork for recognizing the monuments and their springlike (brook, well, fountainhead, primary source) nature and context.

This is why no Germanist has been bothered thus far, it has not crossed his mind, why already in the Germanic rune language of the first millennium AD the vertically separated circle could represent "sun", "year", "man", and "God". As inorganic as as the researcher of the Liberalistic metropolitan era was as a human, so also was he as a specialized researcher: His science was torn out of the organic context of the old Nordic intellectual good, just as the same tradition of the old Aryan world view of the Vedic time period in India was not present, that knowledge of the year, as the timely manifestation of the Brahman, from which all beings come to be, and return to in time.

The concrete bounds of big city civilized liberalism also separate the knowledge seeker as Man with finality from perceiving the world as a God-experience in nature. No longer was the year seen as the physical manifestation of the very spirit of earth, no longer did he know the simplest laws of perfectly timed revelation, the location of the rising and setting of the <<Lights of the Land>> in their changing. Incomprehensible remained to him the ancient heirlooms of time and rune-symbols of the holy language of our ancestors, unrecognized their monuments, unconsidered their customs in the <<written sources>>.

And because they stood outside of the "experience" of how to see the world, the symbols became inaccessible, no longer could they think in symbolism. That Mythos sprang from symbols, that myth is only a "subject to time, and place, always newly appearing presentation of a simile of this <<Year of God>>, this is proven in it's initial comparative investigation.

And so we can see, how myth can darken, how it can sink. But the symbol remains.

We can recognize, that the descent of myth out of the realm of lofty ideal in a stuffy, humanized Nature-god belief, or even into Demonism, is a law of life that must follow, and of which race mixing is a condition. In India and Iran no differently than in Hellas and Italy, and at last in Germania and Thule. Even in the Nordic spiritual world of the Edda and Saga, foreign Asiatic peoples have made successful inroads.

We can further recognize that the the birth of the Religion-philosophy is a reformative force on the genetic departure of the Nordic racial soul: it attempts to lift the sunken mythos and ideal back to the height of it's intrinsic Ideal. Should this re-occur over the space of centuries or millenia, the fragments of Myth that belong to the old Volk-religion disappear, and only the Ideal remains.

In the developmental scheme of the rational observation of history, the emergence of Religious philosophy became interpreted as a rising curve of the spiritual consciousness of man out of the "advanced primitive arena". Today this view of spiritual history has already been overcome, even though its representatives are still in the realm of the living.

3rd Foreword

Presently we can fundamentally recognize, that the bulk of our spiritual inheritance as an idea of the present is our own permanent form, whereby our outward appearance has become such a permanent form.

The beginning of the journey of the Third German Reich is one of becoming organic again as a people, a community, a state. Thus, at it's root, as a prerequisite of the embarking of the Race awareness, an understanding of the spiritual mass of inheritance must become apparent. In the completion of this departure of our spiritual inheritance for new lands, we will return into the time of God, into the experience of His world view: God-World-Time-Man. This ancient aryan world view of the germanic middle ages breaks forth once again in Master Eckeharts confession: "God is in all things, -in all creatures He is beside us. -All things - in their final form - flow into the stream of time, and yet are still - in unending form - preserved in eternity. There they are God within God."

In order to re-expose the ancient Aryan mythos/world view, that ageless spring of birth from which came our spiritual soul and inheritance, we must turn to the exploration of the symbols and symbolism thereof. It is the spiritual deed of our Race, the <<literal>> oldest written source of its spirituality, the documented proof and evidence of its reaching of spiritual consciousness. Symbolism is the creation of the nordic race as homo sapiens, as world view. What came before, the stage of reaching consciousness out of primitivity, is unknown to us.

Only once the spiritual gates of the symbols have become unlocked, can we understand myth and language in their original intended meaning again. Even spoken language will become, once again, a view of the world and experience where it was once -like written language- just a lifeless mechanism.

May this, my first large applied attempt, be a source of our being that springs forth, achieving it's task of awakening and trailblazing. Despite the unchanged format of the second edition, despite all needs correction and further deduction.

I hereby lay the cornerstone for the developing history of our spirit, which will lead us back over all of the decomposed, hollow, and empty, reinforced emptiness to the holy deliverance of our good spirit of our blood. As it is said in the Anglo-Saxon runesong:
<<God is the Alpha of the Word.>>

Lastly: This second edition shall not leave my hands without a word of thanks to the bold German publisher, Eugen Diedrichs, who dared to bring this heretical book to light under great sacrifice. He has named it as a turning point in is own, always pioneering work. Until his entrance into the July of his life, he has accompanied the work of the author from it's dawn with his thoughts. His work, in which he lives on, I wish for the resurrection of our ancestors.

Biesenthal (Mark), im Mai 1934 Herman Wirth


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5

INTRODUCTION

The coming examination, without premonition or anticipation of the author, illustrates a bond between Science and "God-realization" in the basis of developmental history. The term "God-realization" in place of "belief" is used here with purpose. Because belief, as it is understood in the biblical-christian religion in the roman-augustine priciple, "I believe, that I may understand", does not represent a realization of the reality of God won by the understanding of man, but a superhuman revelation, and the solution of a certain age to the mystery of why we are here. Since after the human spirit has learned this belief in revelation it becomes a condition of this belief in being, time, and space, so man will relate to the Being of the revelation as a condition of, as a relative to the absolute. And in every contrast of human understanding to the eternal truth of the revelation, it shows only the unapproachability of the human intellect, yes even the deliverance of a being of goodness that is only in God, to a  directly opposed entity, that is mans innate inheritance: his sinfulness.

Not a single millennium did the roman-augustine belief in the revelation remain binding for the nordic western world. Already the Nordic reformation of the 16th century called for the singular, the individual, the right to realization of the eternal truth as a God willed and God given fortune. Here a spiritual movement conditioned by Nordic racism, one that embodied the pricipals of the Layman's religion, emerged as opposition to the western church hierarchy, which had installed itself as representative and middle man between God and his creation. The belief in authority perpetuated by the latter, "pro vobis omnibus" was rejected by the layman's religion.

Though the nordic reformation left the basic principle of the revelation - how it was given in the so called "word of God", "The Holy Bible both old and new Testament" - untouched, still it was this reformation in it's effort to purify this "Word of God" from "Roman/Human ingredients" that created criticism of the Bible, meaning that the human intellect once again acknowledged the capacity for a personal realization of God.

From this time forward, from the call for unity of Galilei onwards, did the spirit of man strive towards a realization of truth without delay or tarrying - though significantly, only in the Western world, that inhabited by people of the Nordic Race.

Wider and wider did the cleft widen between the belief in the revelation and the way of science, the latter of which appears as part and parcel of the yearning for realization of the western worldly spirit, until eventually this opposition from the side of Human knowledge and science led to a complete "unbaptism"

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of all religious consciousness as some type of stumbling block to be overcome, one of "primitive collective culture", as a way forward for the human story of development.

Today all of mans knowledge has returned to the strict borders of his scientific understanding of nature and the teachings thereof, and none of it's representatives may believe outside of these borders in the ultimate and final solution to the cosmic mystery of being, and so the chasm between belief and science has grown to proportions past which we can no longer see. Large populations of humanity exist beyond all belief in Religion, and even beyond all living consciousness of higher ideals, which extend beyond the outer requirements of the material existence. They are hindered by "belief" and environment on the one hand, and societal/economic order on the other, which forbids the possibility of internalization and immersion, even though this immersion is the only way that one can reach their own inner experience, their own and inner world view, an understanding of what Godliness is.

A disturbing wasteland and emptiness grows around itself in this complete mechanical, materialistic western world. As a result of it's "Business Development" it travels, in destruction of spiritual worth and ideal, over the Earth. No deception can hide this. Not even that many are returning to the "alone we can sanctify" embrace of the church in order to be rid of the searching and stumbling in the dark in order to regain some amount of certainty. But even this phenomenon is fundamentally nothing more than movements that are reaching for any historical belief structure. As a spiritual manifestation, neo-Catholocism sprung from the same spiritual need for a religious internalization, much like theosophy and other occult religions such as Steiner's Anthroposophy.

And in the same way that we feed on the artistic stiles of the past, so do we gain nourishment from ancient forms of "God-realization" (spiritual confession), which are too dependent on history for many, to be applicable to the public at large. It is well that the roman church cleverly sought a connection to the new and timely scientific knowledge: roman ordained ministers belong to the most commendable representatives of the young "science of ancient history". Thus, silently, truths of faith, such as the creation story of the old testament and it's accounting of time, became untouchable for many an orthodox protestant as they did for the simple catholic believer, from top to bottom exposed to ridicule as were many other things seemingly trivial.

Alone, the main teaching and central philosophy, that on the strength of a holy revelation at an arbitrary historical point in time the Church of God became a middle man between God and Man, and her leaders became God's representative (replacement) with authority to bind and to loosen on his behalf both in this world and the next, remain as untouched by this modernization and tactical rearrangement as the belief in the fall of man, the Godly punishment thereof being death and eternal judgment from which redemption is only possible through faith in the death and resurrection of the son of God, as well as the grace and healing power given by the Church that was founded by him.

For large portions of the population, these teachings and precepts remain repulsive in the highest degree, to the point that they have become unbelievable. In contrast to this, the general religious consciousness present in Christian Faith in concert with emotional value as an expression of the same, especially in the least material of all art, in Music, and in symbolism acts as an irresistible attractive force on sensitive emotional beings. So that we can observe, in our time, the ever repeating circulation in relationship to faith: the return to the old (original, ancient) handed down realization of the Nature of God by multitudes who,

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weary of the searching and the stumbling, and who need any security, just one certainty, of an otherwise unfound support and raison d'etre, and on the other hand - who time and again turn away and absolve themselves from the teachings of Faith of the last Epoch of western history, from the Christian Bible and Revelations-belief. In the latter group there are large masses who have resigned themselves in despair to "We know nothing", and an even greater number in whom a restless apathy and lack of sensitivity to higher spiritual worth and ideal has taken hold and who have become devoid of any spiritual consciousness whatsoever.

Next to this exists an equal and ever growing circle of serious seekers of eternal worth, who strive in the ever expanding realm of the presently perceivable World and Human history for insight of the revelation of God working in man, and Gods (natural) laws at work in the universe. It is this group for whom knowledge, and the spiritual compulsion to understand, is something given and willed by God, and for whom belief and certain knowledge are inseparable.

With this we have arrived at the crux of our present spiritual movements, between the two poles of "I want to know, that I may believe", and "I believe, that I may know".

Despite all attempts at approachability on the side of the organized Representatives of the Bible based Christian belief in the Revelation, which was introduced most deftly by the roman Church politik, a reality of contact and connection is a thing of impossibility today. Both world views continue to move apart today as they always have. Today belief has become scientific. If the revelation of God is a historical truth, then it must also be historically proven. At the very least, all historical doubts must be able to be proven untenable against the factuality of the same.

Into this "scientification" of faith the unequal relationship of the humanities, on which alone the Theology could rely, to the natural sciences became more and more apparent. It was possible for the natural sciences to deduce the instrument of earth and mans becoming, its formation, its components, its basic composition, backwards through millions of years and determine its timeline. This succeeded through the combining of the so called "Exact Sciences" of Geography (Geology and the history of Earth's formation), Chemistry, the study of animals, plants, natural history (Calculations of time according to the quantity of sunlight absorbed, etc). Only the involvement/cooperation of the natural sciences lent a secure foundation to the early study of historical research and prehistory and for the findings thereof.

Should we look for the corresponding advancements of the human sciences, we are forced to conclude with painful regret, that they are not able to follow, even at a great distance, the advancements of the knowledge of the natural sciences. Viewed in terms of time and history they are still at the place where natural science left them behind, when the breakthrough into the prehistory of mankind and the earth began, and the milestones of our historical picture were restored into incomprehensible distances.

The science of ideas was not able to follow through the "historical" period into "prehistory", as the young science determined it from the spade and the trowel. She remained at the last achievements of the past century: The decoding of Egyptian

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and Assyrian-Babylonian hieroglyphics. The safe outposts of it's "historical" knowledge stood around somewhere near 4000 BC, and remained there. Any knowledge above and beyond this seemed forever out of the question. The predominant opinion remained, that the heretofore developed "historical" period, on the merit of its written record, was also, in terms of spiritual culture that covered mans spiritual awakening, represented by the same eastern world epicenter. Even though archeology brought to light a number of far older written memorials that were, from a developmentally historical standpoint nonsensically called "prehistoric", among others the findings of Gourdan, La Madeleine, Rochbertier, the late stone age examples from Traz-os-Montes (Portugal), all from the Atlantic coast of southwest Europe. They were however pushed aside as "magic" or "occult" by the established Speech science of oriental root, since their appearance threatened to throw the established scheme of development of eastern written language as borrowed from the so-called "northern semitic" or Phoenician language into total chaos.

And so we can read, in the latest and best to date "History of Language" (by Hans Jensen, Hannover 1925, p.91): "A language that has already reached an alphabetic stage is not reconcilable with a Paleolithic, much less a Neolithic stage of development." -- and: "One can not see much more than playful scribblings in the written characters!"

This statement characterizes the standpoint of our present, philologically grounded science of the history of ideas. We are working therein directly in regard to the history of religion, the human realization of God, with a number of "Working Hypotheses" such as "Animism", "Pragmatism", "Totemism" and other "-isms", which - if we are to be completely honest - are merely attempts at some kind of conceptual formulation of spiritual Apparitions belonging to so called "primitive" spiritual cultures. In reality none of the hypotheses and theories has been able to prove or present itself as completely accurate. Not one exists that is not somehow proven untenable as a common formula. But still we "worked with" these theories, until we convinced ourselves that they represented a real knowledge until in the end we even convinced others, the laymen, that it simply is so.

"Magical" is the last fashionable keyword of the history of ideas. "Magical" is what we call everything that we do not understand in the old cults that on the outside look opposed to old religions, to old knowledge of God. Because, - if we can once again be completely honest - we know absolutely nothing of the height of culture, the height of the spiritual development of those "Primitive Community Cultures". And no one has been able to provide proof, that in fact there is "no alphabetical language in the early, not to mention the later stone age", and that the written memorials contain no letters.

The examination ahead of us brings as a result the proof, that in these written memorials of the late stone age of Atlantic south-west Europe a highly developed linear script, the precursor to several "historical" systems of writing in the Mediterranean basin is evident. From two of these monuments, the findings of La Madeleine and Gourdan, we are left with further proof that we are dealing with broken pieces of a so called "Holy Sequence", an alphabet, that in this early period of the late stone age still retained it's original significance as a Calendar, meaning - the sequence of a North Atlantic horizons year of the sun, and remained in use.

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The examination will further prove, that the the main creative period of the history of language, the respective two thousand year old edition of the "Holy Sequence", in connection with the advancement of the Sun into a new Winter sun revolving star, breaks off likewise to the late stone age of Atlantic southwest Europe and North Africa: at which point paralysis, disintegration and decay of that Atlantic linear script take hold, especially in the eastern Mediterranean and the Orient.

However, if this is in fact the case, then the heretofore accepted division into  "historic" and "prehistoric" segments of cultural history are completely untenable. At the very least the limits of the "historical" time line of the late stone age, the Magdalanian, would have to be moved back the TRIVIAL AMOUNT OF 10,000 YEARS!

Ten thousand years of Human history! Which earnest man thinking in terms of natural law would still believe in a "continual primitivity" in the racially diverse population of the western world? For, if the highly developed linear script of Epipalaeolithic forms, the Magdalanian, is in fact a written language, what decay does the Egyptian hieroglyphic represent, what decay the old Sumerian picture script, out of which in draft quality through error the so called "cuneiform script" developed, like the hieratic script out of the Egyptian hieroglyphics?  For both the old Sumerian and the old Egyptian systems of writing contain only fragments of a common, older linear script, which also represented an abstraction and a spiritualization, and otherwise consist of a much earlier picture script, a more or less naturalistic portrayal of animate and inanimate objects. Only on the mechanical path of drafting did they transform back into a linear script. Thus this linear script is not an abstract spiritual creation, as it is represented in the late stone age of the west. Especially in the old Egyptian hieroglyphic script the decay of the older linear script is clearly recognizable, because in the wealth of forms available the the pre and early dynastic graves of Nagada, Abydos etc. the older linear script is preserved. For her part, this script connects backwards to the linear script of the outbound, late stone age of Atlantic south west Europe. The pre- and early dynastic Egyptian linear script, the first structuring of which will be attempted in this work, has never been the subject of a critical examination. Sure, Flinders Petrie compared singular signs in a comparative table with signs from kreto- and kyro Minoan, Greek - Italian, Iberian and Germanic and so-called "semitic" systems of writing, denying the one sided oriental background of the same, but, since it was not possible for him to establish the values of the pre dynastic linear script, or at least their meaning as symbolism and cult symbolism as well as produce their prehistoric links, his "Formation of the Alphabet" was rejected by the Orientalistic and classic philology. For the outer, the formal similarity of single signs of systems of writing separated by space and time do not justify an acceptance of their common bond. Should the solving of the riddles in pre dynastic linear script appear for the time being as a hopeless endeavor, still there is a possibility to examine a firm exit point: the bond between symbols. the Formula. The systematic gathering and organization, in context and comparison with the prehistoric stone and bronze age western world, should have yielded substantial developments. Yet they were not considered by Flinders Petrie. Thus a well regarded German historian and author of a history of antiquity was able to, without ado, turn the symbols of Nagada and Abydos into "brands"! And this in the "age of magic".

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So if it comes to pass, that the Sumerian and Egyptian Hieroglyphic writings show evidence of being a decomposition of an older linear script, that in the the younger picture script contained therein a materialization comes to light, which is missing the abstraction of the older writings, then this occurrence is an admission of a Intellectual decline, of a degeneration of an older higher culture, the cause of which we will put aside for the time being. This finding would however not resonate with the heretofore propped up schematic of mankind's Intellectual history, that the "mental gaining of consciousness", the ascent from a "primitive community culture" of "prehistory", first began in the so called "historic age. It would however resonate with the notions of several Egyptologists such as Brugsch, and before him Birsch, Deveria, Mariette, that -- the further one pushes into the past of the colorfully mixed pantheon of Egyptian gods present in various lineages and locales and their mutual assimilation , the more clear the features of a former, elevated monotheism become, which only became the later figures of the gods through anthropomorphized separation and specialization. The fact is, that - if the previously comprehended "historic" period of the old Egyptian culture gives rise - that we are standing before the utterance of an ancient, partly disintegrated culture. One that reaches into the age of that predynastic Linear script, into the culture of the mysterious "People in Strange Ships", whose vessels have also been found in the oldest Mesopotamian cultural landmarks, only to, in both instances, apparently vanish without a trace.

As such, the "Working Hypotheses" of the continued primitivity of the "prehistoric" age of time is proven to be an untenable position in every aspect. Separate of this, that from the standpoint of science the results of present prehistoric research are forced to shift the border of "history" into the early stone age, also from the standpoint of "Faith" is the working hypotheses of a spiritual lack of culture of the "primitive", "prehistoric" epoch of man similarly contestable.10

So if it comes to pass, that the Sumerian and Egyptian Hieroglyphic writings show evidence of being a decomposition of an older linear script, that in the the younger picture script contained therein a materialization comes to light, which is missing the abstraction of the older writings, then this occurrence is an admission of a Intellectual decline, of a degeneration of an older higher culture, the cause of which we will put aside for the time being. This finding would however not resonate with the heretofore propped up schematic of mankind's Intellectual history, that the "mental gaining of consciousness", the ascent from a "primitive community culture" of "prehistory", first began in the so called "historic age. It would however resonate with the notions of several Egyptologists such as Brugsch, and before him Birsch, Deveria, Mariette, that -- the further one pushes into the past of the colorfully mixed pantheon of Egyptian gods present in various lineages and locales and their mutual assimilation , the more clear the features of a former, elevated monotheism become, which only became the later figures of the gods through anthropomorphized separation and specialization. The fact is, that - if the previously comprehended "historic" period of the old Egyptian culture gives rise - that we are standing before the utterance of an ancient, partly disintegrated culture. One that reaches into the age of that predynastic Linear script, into the culture of the mysterious "People in Strange Ships", whose vessels have also been found in the oldest Mesopotamian cultural landmarks, only to, in both instances, apparently vanish without a trace.

As such, the "Working Hypotheses" of the continued primitivity of the "prehistoric" age of time is proven to be an untenable position in every aspect. Separate of this, that from the standpoint of science the results of present prehistoric research are forced to shift the border of "history" into the early stone age, also from the standpoint of "Faith" is the working hypotheses of a spiritual lack of culture of the "primitive", "prehistoric" epoch of man similarly contestable. According to this, all founders of religion and pilgrims in search of God, regardless of whether it is the Vedic Waldasket and seeker of Gods wisdom of ancient India, the Buddha or the desert wandering "Baptist" and his successor, the Galilean, the old Christian hermit or the "heathen" Nordic "lady of the woods", the "white lady of Dornhag", the priestess at the tombstone - all of them would only be the inherited embodiment of a "primitive community culture" of prehistory, whose cultural achievement would preclude the appearance of a written language. The true intellectual height would thus be found in the latter luxury city culture of Mediterranean antiquity.

Precisely the history of humanity indicates however, that whenever a people has moved into the realm of urbanization and luxury culture, despite certain technical and mechanical development a decay of ideal, spiritually customary, living, religious values and an atrophy expressed in lifeless cult rites enters. Attempts at an internalization and revitalization of the knowledge of God are always borne by those who, in this complete materialization of their outer life circumstance and it's degeneracy remove themselves from it and search for an outer simplification, the "primitivity" of material life as well as a submersion into their inner, their own experience.

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We can also see in the history of the western, roman-Christian church of the middle ages how this sequence of events repeats itself: one of its characteristic expressions is Francis of Assisi in his relation to the secularized papacy of his time. His dream of the "papas angelicus", who withdraws himself from whole of the oriental pomp and primate thought process, and walks in the world in Christian love as "the least of the brethren" to fulfil his position as predecessor, still fills the hearts of modern Catholics with a distant yearning. It is no different occurrence, when in our time the German youth movement, as a conscious rejection of materialism and mechanization of urban luxury culture and it's multitudinal manifestations of degeneracy, are turning towards the primitivity of a simple way of life, to the immersion of into the self, the inherited national identity of their native home, the connection to what their emotion has sensed, the search of of their intellectual and spiritual inheritance. That this movement has hit a blockade, because a clear spiritual understanding and internalization of this inheritance was not yet possible, does not alter the fact that they are the bearers of real, ideal values, in their grasping and searching after inner knowledge, after a higher, pure experience, they and not the "step" (*not familiar with this usage of the word in context) pushing, fashionably dressed, restlessly materialized, putrefying in body and soul big city "man of culture" of our time for whom all intellectual value, as well as emotional expression of a Godly experience in art are only a cheap thrill, with whom the Gothic mysticism is after all only interchangeable with sexual orgies.

All dishonest dialectic, in the midst of which the "modern man" seeks to put aside his inner instability, his restless dependence on the moment, on the well nurtured evil spirit that he has called upon himself in the form of "World economy", as "a given development", "zeitgeist" etc., cannot whitewash his decline in body and soul, his appalling poverty of mental, spiritual, higher values. All those out of inner poverty of modern culture grown, artificial renewals of old God realizations, all occult "sophisms", they are as historical parallels nothing other than for example the Mithras religion was in the time of Caesar and the roman Imperium. This also was a pathological renewal of an ancient and long obscure form of God realization, and occult speculative, Mediterranean city culture creation, which eventually succumbed to the unadorned ethical strength of the immediate and direct God experience present in the teachings of the Galilean man of the people.

Pathologically artificial are also todays, occult - "sophistic" - world view attempts: they have nothing to do with a true healing and recovery of body and soul, with a renewal that, born of a real communal need will give us the internalization and inner peace of God experience. These will lead with immediate proximity, through poverty, through hard work, through the edification of the home as doctrine of God, through the spiritualization of the social question as a religious, as a question of world view to this new world view, this new religion, this new or ancient rite. For true religion is the highest knowledge of right.

Here we should, must, raise the question: what is in actuality the benchmark of true cultural height for a populace? It cannot be technological advancement. This can only exist further as an intellectual afterglow of an already completely decayed, older, intellectual culture, if the same is already on a steep decline through the destruction of it's own strength.  So it was in Caesars Rome.

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The inner, spiritual renewal did not come from the technically highly developed city culture, but from the primitivity of the old dolmen region of Galilee.
However if the consciousness of higher values of the intellectual-spiritual life, which move from past to future, the embodiment of civilization and true cultural height of a people, so the religious consciousness, the consciousness of the Eternal nature  of the soul of the people - yes, then the current thesis that the heretofore "historical" period encompasses the human spiritual culture, becomes more untenable.
For wherever we press through the past into the oldest religious layers of cultural religions in antiquity, not just the ancient Egyptian, but also the ancient Sumerian, Persian, ancient Indian Rig-Veda, the old German record of the Edda, we experience the same phenomenon: The older the phase that we are able to perceive, the more the depictions of God melt together as embellishments of an originally homogeneous, cosmic depiction of God, until they eventually dissolve therein altogether.
Things that spiritual speculation of a far later period of time on the path of conceptual thinking only began to appear again in abstract form, were seemingly already earned and possessed by a race and its relative people in long past pre-history out of themselves through pure contemplation.
Science and faith would then both confirm, that the realization of God is not bound to a certain, technical higher development in culture. With absolute certainty did the early Caesaric Rome possess a highly developed technical culture, and was to the Galilean village dwellers like only a primitive communal culture, as were the Germanic "Barbarians." That past and present and absolutely the realization of God has nothing to do with technical culture is proven in our time of radio, film, air travel and automobile most glaringly. It is a period of mechanization and automation during which all personal, intellectual and spiritual experience is ever more reduced.
On the other hand the Vedic philosophers of India, who returned to a primitive and prehistoric stone aged way of life as forest settlers, were the ones who most clearly left behind the science of their time in harmony with faith. It still speaks to us in moments of such grandeur and majesty, that even in the dreadful spiritual poverty of our technological "high culture" we are able to gain nourishment from it.
We can then say, that the consciousness of higher intellect and spiritual value is a personal predisposition of man, which has nothing to do with the further technical development of a culture, in contrast is rather impaired thereby than advanced, insofar as the rules of societal engagement rob the human soul of inner immersion more and more.
Today the state is such, that technology has become our enemy, the enemy of our inner and outer life. Onle when we banish the spirits that we ourselves have awoken to the borders of necessity and true need, will we again be able to extract ourselves from the lunatic life pace of the hunt for Mammon and the momental cravings for a life filled with higher worth.
As the thesis of "spiritual primitivity" of the "prehistoric" age crumbles like a house of cards, thereby will the spiritual history as an area of research for the natural scientist, the truth seeker, and thus God seeker unlock and release its contents. For this is what "Faith" teaches also, that the Truth is in God, that God is in Truth.

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If a God seeking natural scientist is to view the words of the Genesis creation story as a lofty Hagiography, an ancient, holy tradition, he must raise the question: "What concept did this people have of God, people that believed to be created in his image?" It would be self evidently accepted, that this racially diverse people, which we know under the historic terms of Hebrews, Israelites and Jews, would have received this tradition from some group of people within their racial composition.
These people or peoples called themselves, "from God", or "of God" and saw their phenotypes as having a source in God.
If this was so, then it must be- both from the standpoint of science and faith - that from the moment that God "created" this race, or this race as a phenotype with defined, established bodily forms, somatic properties, developed out of another primitive race as genetic mutation or variation, this race would view certain physically corresponding spiritual characteristics as a matter of genetic property. Within the law of development, and therefore the law of God, it is completely unthinkable that a race, with physical characteristics of a harmonic highest development, would not also possess corresponding intellectual/spiritual gift from the moment that the physical development, especially that of the skull, became a permanent fixture.
Then we would be able to research the history of human spiritual development after the same laws of genetics, which we have thus far used as the benchmark for the physical appearance of lifeforms, be it man, animal or plant life. We could then accept a certain mental racial substance, which in the mixing or crossing with other races would appear as homozygous or hybrid. In the run of the Millennia, the expression of the homozygous, ever dividing spiritual substance of the race may change, but the content, the being will remain the same. In other words - there is a race with a certain inborn world view, which as spiritual inheritance into racial or (and) spiritual mixture must always come to the surface again and again, as long as the race referred to remains present as a component of the population.
It would mean branding the appearance of human races as a Divine act of creation as a senseless contradiction, if one were to assume that the physical characteristics of Man had nothing to do with the intellectual - spiritual contents, and the highest informative value could be embodied in every man, whether he be Dante or a Central African pygmy.
As well, if the spiritual history on the grounds of the racial features of it's carriers is brought to completion under the laws of genetics and "segregation", we would finally have an explanation for this fact heretofore unrecognized by historical science, that already in the long past ages of prehistory a higher disposed world view had to have existed.
As a result of migration or resettlement and miscegnation of the carriers of it's hosts, it's forward movement was diluted and diverted with components of the deeply held beliefs of other races, who had developed spiritual, demonic beliefs, humanized reverence of natural forces into cults. The resulting spiritually mixed portrait overgrew more and more the original collectively held beliefs of these people of higher race. Within this spiritual inheritance the pure component of spiritual legacy worked against the disintegration

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in an attempt to raise the old sunken religion and to either reform it in a way similar to the Ahura-Mazda-Reformation of Zarathustra, or relinquish this degenerated, old religion completely and attempt to revive anew the being, the inherent world view as a pure idea, as an abstraction. This would have been the birth cause of Greek and Indian Religious philosophy, meaning that it had nothing to do with an intellectual becoming conscious of the relevant people.
All religious founders with their "new religions" would thus be categorized under this law of inheritance, neatly placed into Mendelized rows.
If this were the case, then our hitherto accepted knowledge of spiritual history from a developmental history standpoint  would be nothing more than a distortion of human spiritual history. The provable, researchable, old, picture less Hellenic and Italian cults would not be an occupied  "primitive" religious lefel, but the final lasting remnant of an older World view of higher standing. The speech of Varros, delivered to us by Constantine in  his "civitas dei" (IV, 31) would thus be valued far differently from a spiritual historic point of view when he stated: The Romans worshiped and honored their Gods without a physical likeness (sine simulacro) for over 170 years, and those who introduced graven images and the like, took from their fellow citizens the fear of God and gave them instead a falsehood. (Qui primi simulacra dorum populis posuerunt, eos civitatibus suis et metum dempsisse et errorem addidisse")
The humanized god figures present in the flowering time of the Greek pantheon therefore belong to a mixed culture, to a time of errosion in the unrestrainable blending of foreign racial peoples. All high art of Greek sculpture, her ideally beautiful human depiction of the Gods, are only a longing for a lost spiritual height, a replacement religion, by the fallibility of man become too much like man himself, and judged and discarded as such by Plato in the Homeric deities.
It is therefore the task of spiritual history research to follow the traces of the grand law of development of legacy and inheritance. We must cease, out of such late cultures of decay of the heretofore "historic" time period, whose obfuscated traditions we can no loner completely comprehend, to exegetise into shoreless and unknown millennia past. We do not have the right to speak of "primitive communal cultures", as long as we cannot precisely know the racial and spiritually historic geology of a people, of a Land, if we cannot determine, whether or not in the racial dilution the "primitive" religion of an incrementally further buried, spiritually deep rooted race, later pushed through to a more visible level, as in the Earths history often through later upheavals, layers millions of years in age were lifted through the sediment of time to appear once again on the surface.
For example, we do not even know with certainty, whether or not the Nordic race originated in Europe, but know well, that Europe was populated in the late stone age by many primitive races, such as the Neanderthals, who as ancient population could not have disappeared entirely, unless they were completely consumed.
Our next task must then be, to decipher those oldest monuments of spiritual history of the early period of the late stone age and it's conclusion, those Atlantic written monuments of the so called "Franco-Cantabrian circle" of southwest Europe and the Sahara Atlas of North Africa. They must  give us explanation. And from there we must step by step follow the continuity,

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the delivery, the legacy of that established spiritual culture and the racial and ethnic ties of affiliation of it's bearers through the later time periods, until we can make a connection to our present historical period.
Only then will we have an overview and clearly recognize the continuity. That such a thing is possible, this book will first attempt to prove. And since it is a first attempt, so it will have gapping and lacking. It's task is, however, to clear the path for further continuation of research through others, and to make possible that our, out of it's own self satisfaction, hopelessly run aground knowledge of spiritual history can make a connection to the natural sciences. Out of their collaboration we can  gain a knowledge of God in the history of man, which in turn can give us a new World view, and with that a World renewal.
How this work came to be. The research of an unknown, ungathered, unpublished yet such wonderful, symbolic Folk art, the Farm house gable insignia of Friesland and Twentes, formed the starting point of the present investigation, which would reach so far past the originally constricted borders in it's course. It is the continuation and completion of sixteen years of published early work. This work was an attempt at fathoming the cause, which let led to the demise of my native, north Netherlandic folk song art, whose beauty still reaches us out of the masterworks in color of the 17th century, a world long past and thought dead of powerfully rythmic and deeply sensible minstrel songs, as they were at last gathered in a single preserved publication of an Amsterdam publisher from the beginning of the 18th century, until they were silent forever.
It was not simply a matter of art history, of aesthetic research back then, about what a layman might understand in the term "Folk song", but a matter regarding how the expression of this art song in it's deepest expression captured the soul of the people. For this folk song art was once the living root, out of which the incomparable wonder blossom of the netherlandic harmonic musical art, the Gothic of music, the "absolute music" grew, which filled the entire western world as a revelation of the endlessness of the Eternal, and whose last magnificent resonant was Johann Sebastian Bach.
Coming from a darkened past, the southern cities of the Roman empire inexplicably, from the early roman church, the successor in Imperium, as "heathenistic" dead silent and suppressed, the mighty, mysterious stream of ancient, inherited nordic life essence, the Nordic polyphonic art of song flows in the subterranean springs of history, until at last with tenacious resonance it emerged victorious in the art of Meditterranean, Oriental church song.
The "descant", the "faux-bourdon" was the first, Nordic reformation, the first large emotional breakthrough of a spiritual inheritance: it's  latter great proponents were the english-dutch masters, from Dunstaple to Joosken van der Weyden (Joquin des Pres),  from the old region of the Ingvaeones, the realm of the Tuatha  people, from whom the first Germanic Christian preachers originated, in order to spread to their tribal brothers the teachings of the Galilean as fulfillment of the unavailing renewal of their own, ancient knowledge of God.
For the young researcher, who was filled with passionate love for the great past of his little motherland, it was possible to uncover the historic causes of the destruction of Dutch folk culture in all of its tragic consequence for the Folk soul

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and Folk community. This despite the reality of a disastrous economic development, ordered by a certain geographic location, a "Global Economy" amplified today into unknown scale and goal which threatens the entire Nordic race and it's last cultural and spiritual values, it's very legacy with destruction and demise.
However personal discovery of this spiritual legacy was denied to the publisher at the time of the previous philologic historical study. Thus he could only formulate the task, to ask the singular questions: "What is the law of continuity, which announces itself in the history of the Folksong? On which spiritual conditions does the inner peculiarity, the immediate world view, it's always detectable, conscious expurgation of the missing links, of speculation, of didactic moralizing etc. rely? Why does only the immediately experienced and observed remain in a strange confinement in the means of expression, which precisely in it's volatility, in "hinting" at certain unspoken moments, reaches the height of expression,  an application of the Goethic phrase, 'Das Beste wird nicht durch Worte deutlich', 'The best part is not expressed in words'?"
"Which law is hidden behind the architectonic form, the quadrature of the Nordic melody?" Et cetera, Et cetera.
As objectively constricted and secondary as these questions appear, they do however come very near to the crux at the center of unlocking the spiritual legacy of a Folk out of it's racial belonging. An attempt at this was out of the question in a time when the science of ancient historical research was not yet an academic subject, and the spiritual history of the Nordic race barely stretched back over the previous two thousand years, like a few pages torn out of the great book of history.
At first the path led over the history of music to the specific area of the history of musical instruments, research into which seemed to promise new conclusions for the author. It was this study that was the first contact with Cultural Symbolism.
Meanwhile, the World War began. As a convinced adherent to the greater dutch ideal, the author bound himself to the German land and Folk, that seemed betrayed by everyone. The emancipation of Flanders, it's reunification with Holland through the help of Germany took the entire collective strength of the following years. Then came the twofold collapse, the suffering of a people forced into servitude, the inner-and outerly torn apart German people, and the brothers in southern Holland, for whom freedom had not materialized:
but who soon pulled themselves up in an attempt at creating a youth movement in the northern Netherlands  in the sense of the German Wandervogel movement, but with more deeply rooted and more clearly recognized  social/spiritual goals, of a strengthening of the Volk, and taking root again in the national identity and community.
The work for this hopeful developing youth movement again led the author to study Folk history of his home, to and of those locked up and unknown areas of Cultural symbolism. It was at that time, that he for the first time really "saw" the gable signs of the Fries and Saxon farm houses, and thus consciously followed the sensed trail of the spiritual history. The existing knowledge of Folk history, however, failed at this point. Never mind that especially this most important area of research is  nearly completely undiscovered, also the treatment of the outwardly incomplete material monuments available nowhere extends beyond a few personal musings and attempts at direction, which carried over the obviously darkened, newest and latest offerings backwards over the epochs without time constraints. But still some ancient meaning had to live in these images,

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they must have been the evidence of a common good that once belonged to the past ancestors because the more familiar with the so called "prehistoric" literature in the search for the first examples and appearance of these sacred symbols the farther back it led, there, where the source and the work methods of the of the established "Historical Science" denied collaboration and remained far behind the researcher.
With painful wonder the author began to comprehend, how that, what we today call "Folk knowledge", since research for now could only be described as the gathering of information; that all pointed fingers, all clues, all interpretations, all conclusions. all classification and systematization had to be viewed as putting the cart before the horse, since we are not yet able to recognize or separate the original context and connection, which was a later transformation and obscuring, and what was truly the old record, and wether the spiritual matter was ours, or was sourced in another race. That the gathering of material and information in newspaper, books and local museums contained besides valuable nuggets mountains of completely worthless, immaterial and inconsequential information, which had nothing at all to do with the question of Folk knowledge as spiritual history research.
Furniture and writings for example were diligently gathered, categorized and published, sunken cultural assets, with which the farmer, still connected to the earth, sitting at his home hearth, the old free man trotted along perpetually a century or more behind the city  dweller. But ungathered, unknown and unresearched remained that, with which this man connected to the earth, the last messenger of an ancient long unconscious tradition held with outward dogged grip aquired this foreign thing: his Cult symbolism, the symbolic ornament, the symbolic signs!
So it meant to start at the very beginning with help from the oldest method of researching history, the research of the spade. First to gather systematically from a purely typological standpoint, in context of time and object, until connection was made once more to the "historical" period. A local restriction on the smaller homeland was therefore abandoned from the start: for only a complete comparative inspection of the western world could bring clarity on the origin and birthplace of these symbols. But also a restriction within the prehistoric cultures of Europe had to be eventually abandoned as uncompleteable. It became apparent, that the question of the source and coming to be of these signs, their allocation to specific people as originator, was inseparable from the question of the so called, "Ethnographic Parallels". How were the examples of the same symbols outside of the western world, far removed in both time and space, to be explained? Was this a matter of coincidental, purely mechanical concurrence, a "primitive" trifle? Or do verifiable connections exist? If yes, what are they? To which cultural and ethnic connections do they point, how did they come to be, and at what time did they occur?
So logical consistency forced the search to expand to ever growing circles. The only way, in order to reach firm reference points and points of exit, was the observation of this entire "Biocoenosis", the spiritual, cultish symbiosis of these symbols, their accompanying conditions, their visible relation to the respective environment. But most importantly perhaps to decipher the linguistic relationship, the phonetics, the names and meanings, since from a comparison of one to the others certainly would lead to the eventual congruence and agreement.