Ernst Bergmann, Thesis 8

Thesis 8

God is a moral idea that we submit to the eternal creative force of Nature that works in the world and in man. The belief in an otherworldly or afterlife god is not of Indo-European but of Semitic origin. Such a belief in God is not at all necessary for genuine religiosity and piety.

What is that: an afterlife god?

Belief in the afterlife or belief in the extraterrestrial and transcendent (transcendence) of God includes the following three essential ways of looking at God:

God is said to have created the world out of nothing.

The world is damned, unpleasant, “completely different” and worse than God.

This god in the hereafter is to be the judge of our deeds.

These three ways of looking at the essence of God do not correspond to the German-Nordic knowledge of the world and of divinity.

All Indo-European peoples believe in an eternal and original, not created world. So too the Greek Aristotle. In the Germanic religion, the gods were born in the world and grew out of the world and perish again with the world in which they came into being. The ancient Indian Vedic religion only knows the divine all-one world-being (Brahman), no God standing outside the world. In the ancient Norse religion, as discovered by Herman Wirth, the God being grows in the womb of the world. 

Strikingly, the German mysticism of the 14th and 15th centuries (Meister Eckhart and Nic. Von Cusa) already strives towards the World-God-Einlehre (pantheism). This general theory is widespread in German idealism. Goethe equates God and nature and defends himself against a God who only comes across from outside. From the standpoint of the German-Nordic knowledge of God, the Mosaic doctrine of the Hereafter and the Creator is heterodox (heretical).

The ugly doctrine of the world's guilt and counter-divinity is also of non-German origin. It is the logical consequence of the removal of God from the world and his transfer to an allegedly more perfect, because purely spiritual, beyond. The Indo-Germanic, in particular also the German-Nordic world view recognizes the cosmic, i.e. world and nature, as pure and noble, because God-containing and God-breathed. The imperfection of the world, which the human thinking and observing perceives, is not based on a guilt or an apostasy of the world from God. 

For one, God and world are not different from each other or separable. And secondly, guilt is nothing but a human valuation. Whoever therefore reviles and despises the world and nature as "fallen" and as ungodly and anti-divine, has distanced himself from the true German-Nordic faith and has fallen victim to a foreign heresy.

We ourselves, i.e. our conscience and our people, are the judges of our actions. To assume a God of reward and punishment, even a zealous God of vengeance independent of the world and man, as the Jews do, is a pagan and very unholy and immoral conception of God and the divine being. It means an idolatry of the idea of God. Such a conception of God cannot make man moral today and never could, as the history of mankind proves. 

Summary: The duality view of God and the world, which invents a completely arbitrary opposition of both and de-sacralizes world and man, is un-German. The German, who adheres to the belief in the other world and the Creator God, has fallen away from his species-correct view of God and believes in a Baal, who no longer lights his altars. Germanic and German is the unity view before God and world in the sense of a creative self-development of God-nature. 

The world carries its divine vitality reason in itself, not outside of itself. 

Editors Notes:

This is a rather more difficult passage. Here Bergmann is emphasizing that true Aryan faith does not locate a god outside ourselves, as is the case with christianity. (all the abrahamics believe that god is outside our realm, that god created our realm, and that god judges people). Asatru believe that the Earth was created out of the battle of the elements of ice and fire, that the Gods live inside us and in Nature, and that our actions are our own. These actions are judged as good or bad by our ancestors, our Gods, our people, and ultimately by our survival under Nature itself. The abrahamic and atheist conceptions puts man above Nature, but the Asatru conception puts man within it. This manifests itself in the real world in countless and profound ways. 

For one example, an Asatru would support something like a "hunting season" to preserve the balance of game in the forest. The average liberal would support no hunting at all (an unnatural state), and a libertarian would support as much as hunting as you feel like (a situation that we know ends with unbalance and starvation). 

Another example would be the history of China. In the 1400's, China constructed so many ships to explore the world that the entire country's natural forest was destroyed. This resulted in a profound 500-year crash of influence for the largest racial group on Earth. Currently, the Three Gorges Dam is another example of this extreme overreach and disrespect for Nature - is this behavior hardwired in this group, perhaps as a result of extreme conformity? China is currently the largest polluter in the world. Their products such as drywall and toys frequently contain toxic poisons. Whites are certainly not perfect in this regard, but not a single one of our countries is on the top 10 polluters list; all of our countries feature plentiful parks and natural restoration projects, and we always rank highest on the anti-corruption scale.