PART 1 OF 2Part 2
Every self [Ichheit], especially every human self, creates its own "Garmic chain" (chain of causality), which it cannot escape. But this self is in a position to guide its Garma (destiny) toward its best goals as it always -- like Freya and Forsetti -- maintains a balance
between the spiritual and physical, never losing sight of the eternal -- through its conscience -- constantly holding its thoughts and feelings, action and inaction, in balance.
But the individual ego [Ich], as an individuality, is caught up in Garmic chains other than its own; for no self [Ichheit] stands alone, but rather it is only part of a group. Groups join together to form larger circles and so forth until they encompass everything generally. The next set of groups to which the individual ego is subordinated is that of the family, then the tribe, then the community [Gemeinde], the people [Volk], the state, the race, humanity, the earth, the solar system, the next higher systems of the central sun, and so forth -- who can say to what levels!? -- until one reaches the All-Father himself. If Wuotanism only takes us to the Sun
, beyond which it posits the Divine Sun (psychelia)
, and indicates no further connecting links, it is just keeping to that which is perceptible. But Armanism knows that there are no limits, neither in magnitude upwards, nor in smallness downward, and that only an infinitesimally small part of this chain running from the greatest things to the smallest can ever become conscious through the senses. Every smallest atom is confined to the circle of a larger one into which it is incorporated, this is again so contained in a circle that is greater still, etc., until it becomes a corpuscle in the human body, and remains confined there. The individual person again appears incorporated within his family, etc., all the way up to the Earth-spirit, and this in turn is subordinated to the Solar spirit, and this in turn is subordinated to a series of ever-increasing circles up to the All- Father, the great universal spirit [Universalgeist], all of which have their Garma, and thus influence the Garma of the selves [Ichheiten] incorporated within their circles. So the individual self has a part in the Garma of its family, its tribe, its community, its people [Volk], state, etc., right up to the Garma of the All-Father himself, for the entire All is just that -- the Great One -- that which is revealed in the First Logos itself.
If the self in question is therefore born into, for example, a royal family, then the Garma of this family will influence his individual Garma, just as his Garma will in return influence that of the family. If that royal family perhaps even loses its position of power through the fault of this individual and descends during the course of ages to an insignificant level, then the Garma of that self, incorporated within that family, will be influenced over time in such a way that the selves [Ichheilen] born at the time of this nadir will also have their sphere of power reduced. Since, however, each self is, as a rule, reborn into its own family,  and since it cannot escape from the circle in which it is incorporated, it is true that every self was -- as an essence (personality) -- its own ancestor just as it will be its own descendent. In this way it realizes its own Garma, in the good or bad sense, in the course of subsequent rebirths. ("The sins of the fathers avenge themselves on their descendants to the seventh generation." [paraphrased from Genesis 34.7]) But their virtues are also credited to an equal degree, for Freya and Forsetti hold the scales
. Therefore this Garma is neither vengeance nor punishment, neither benefit nor reward, but rather simply the effect of one of several causes, and thus it is possible for the individual self, once it finally has recognized the laws of Garma, to effect causes which bring about favorable effects, i.e. to be able to construct a fortunate Garma, not only for the present life but for future rebirths as well, and not only for one's self but for one's family, tribe, community, state,  etc. The "Nornic web," as Wuotanism calls these Garmic chains, form the basis of the "Nornic fabric for the raiment of the ages," as Wuotanism characterizes the whole of the Garmic chains all linked up. From this it is self-evident that there exists no meaningless fate, that no thought is lost, but rather every thought, every word, every action and every omission of any kind has its particular influence upon the All and its own Garma, whose significance in this world of illusion and error can not be completely estimated. All of this would cast us into doubt if we did not already know that Garma has a conscious direction toward the Good, and that its dark, apparently confusing and erroneous, paths are in fact not erroneous paths at all, but rather -- without exception -- they all lead "through the night toward the light." This divine guidance -- aware and certain of its own aims -- is entirely conscious within every self in its dark impulse, and this consciousness is called the "conscience," or the "inner voice." Every self which follows this inner voice will acquire good Garma; everyone who works against it, however, generates bad Garma, even if other effects seem to be manifested at first. The old folk saying and admonition: "the millstones of God grind slowly, but exceedingly fine" brings the truth of this to mind, as all genuine old sayings always contain a grain of esoteric truth. This inner voice, the conscience, which is actually the unconscious perceptive feeling for what is right, is in fact the unbreakable thread that connects the individual self [Ichheit] with the divinity and enables the self to guide its manifestations (personalities) rightly through the world of humanity, and gradually to conduct them in a sure way back to God throughout many rebirths.
Now since every self possesses this inner voice, more or less developed in a way corresponding to the level of its own development, it is also true that every self may seek a direct connection through this voice with the Godhead itself, which is therefore not outside of the heart, not "up there beyond the vault of stars," but rather within the self, in its own heart, and this awareness is called "the inwardness of God" [Gottinnerlichkeit]. Those fortunate ones who know how to find God within themselves no longer need a intercessor, or priest, they have arrived at a stage of "self-priesthood," their heart is the tabernacle in which they carry God contained within themselves. Their whole being [Ich] is the sanctuary [Halgadom] of the Godhead itself, and their whole lives are self-sacrifices which they dedicate to the God within and thereby also dedicate themselves directly to the All-Father himself. Therefore our ancient ancestors called this "inwardness of God," and the self-evolving self- sanctification [Selbstweihe] developing out of it, by its correct name: Wihinei, i.e. "the inward sanctification," while it is otherwise called by its Latin name: religion. But religion means "reconnection (with God)," which indicates a condition in which the original "inwardness of God" is obscured. This inwardness is already seen as something which has been lost, while the concept Wihinei presupposes the full possession of the inwardness of God and thus indicates a higher ethical concept.
The concept of self [Ichheit] (individuality) always remains the same from the beginning of the First Logos forward to the dissolution of the spirit and the cessation of time and space. This is in contrast to the concept of the essence [Wesenheit] (personality), which is temporarily bounded by life and death -- and thus the concept of self obviously indicates the complete exclusion of a condition of destruction and amends the concept of death accordingly, such that "death" is merely life in the primeval state [Urstand] and only means a cessation of the essence or substance [Wesenheit]. Now since, however, every self, as soon as it is reborn, creates a new substance (personality) as a phenomenological form according to its lower or higher Garmic development, it has actually prepared for itself the conditions for its new life in a human body on the basis of its own thought, feeling, speech, action and inaction in previous lives in human bodies. So the self continues the fulfillment of its special position according to the degree of its development in these newly begun human lives, i.e. it begins this activity at the level where it was interrupted in its last life.
In order to make this more understandable by means of an example, in accordance with the law of homogeneity let's take a painter. He is conceiving of a plan for a picture. He lies down to sleep at night, after he has undressed (died), that night he dreams of his planned work (preparation in the primeval state) and rises early in the morning (is reborn) and gets right to work. He draws the initial sketch on the canvas, primes it, etc. The evening comes and he once more goes to bed after he has laid aside his raiment (substance, personality) and goes to sleep (dies) once again. Once more he awakens (is reborn) in order to continue his work where he had left off the day before. Thus many days (lives in human bodies) pass, and just as many nights (primeval states), but the work gradually continues to move toward its completion. Many more days and nights pass, but finally his work -- let's say on the seventieth day -- is finished and he receives a good price for it. Is being born and dying really so different from getting up in the morning and going to sleep at night? We see in the history of inventions how many centuries it it took before the discovery of the power of steam could be turned into steam-machines, locomotives and steamships. There were enormous intervals, spanning centuries, between the individual experiments and the time when completed inventions could come into general use. Is this any different from the example of the painter and his picture? How many rebirths did, for example, the self of Vasco de Garay, who traveled on the Danube for the first time by means of a steamboat in 1543, have to go through before it once more traveled by steamer on the Seine as Robert Fulton on the 9th of February 1803? What courses of development did this self have to undertake in the past and what lies ahead of it still? For, that there exists a connection through reincarnation between Garay and Fulton cannot be rejected out of hand.
If, through recognition of the necessity of rebirth, certainty has now been gained  concerning the continuation of life in death beyond the grave, then the no-less understandable certainty follows that without acceptance of rebirth or reincarnation there could be no development in the story of mankind, as this would otherwise always stall out in the stages of initial advances, if there was no rebirth, and every newly created self would have to start over from the beginning. It would be like a tangled mess of almost countless individual beginnings instead of an organically constituted evolution with conscious aims and certainties consisting of a harmonious cooperation of numerous selves who form the warp and woof of the Nornic fabric on the loom of the raiment of the ages in order to make the Nornic weave-work possible. As with every weave-work sometimes the thread (sell) runs on top, visible (as the essence in a human body) then once more underneath (in the primeval state, in death) and invisible, only to reemerge visibly once more and thus contribute its part to the pattern of the whole. If one were to pull just one thread out of a tapestry -- e.g. out of a Gobelin  -- the whole work of art would be ruined, but yet again, how difficult it is to trace a single thread the whole way through when one looks at the entire work! It appears insignificant, yet it is precisely in this way that individual selves behave within the All -- they seem to disappear in the All, and yet the All would no longer be the All if just one of them were to be lacking.
In the Law of Garma the highest form of justice belonging to the ruling -- and this should be emphasized -- the consciously ruling deity is both concealed and established. Every self [Ichheit] has to bear the same mission, the same path, the same measure of suffering and joy, which is doled out among all its many reincarnations. It is therefore more than shortsighted to compare in a correlative manner the life-conditions of one's contemporaries and from this comparison draw any conclusions from the results. In every individual substantive life of those now living only one phase of rebirth is visible, and we are in no way able to get even the smallest overview of the whole chain of rebirths. Such a judgment would be as nonsensical as if one were to cut out a pea-sized piece from each painting in a large collection of thousands of paintings and thoroughly mix up all the little pieces and then venture to make a judgment on the value of the art of painting from the resulting montage. None of us is in a position to evaluate correctly the self [Ichheit] of another by observing its present life, no matter how well-known it is to us. This is because at best we can only know a large part -- and not even the entirety -- of its mask, of its outer substance, but nothing of its inner self which remains its own innermost property and the secret of each individual self. We can therefore hardly recognize the traits emerging from this self's Garmic developmental process, but the hidden threads of the earlier and incidental Garmic reflections cannot be recognized at all. Indeed the least of us will have their self- knowledge so submerged that they will only know their own Garma. The comforts life offers them they accept as a given, the discomforts, which they rightly know in most cases to be their own fault, are rejected with moans and laments as undeserved accidents and they blame the deity for being unjust. Indeed undeserved accidents actually do occur often enough in this life, just as completely unearned strokes of luck do, but these are actually rooted in the Garma from earlier lives in human bodies, as a result of actions whose roots only very rarely become conscious, which, however, always follow Garmic laws and therefore accord with the perfect justice of the consciously ruling deity. Furthermore, it should be considered that our ancient ancestors, especially those belonging to the early stages of humanity, lived in less than enviable conditions that are hardly comparable to our lives today, and that we ourselves are in large measure establishing, or at least preparing the way for, the improvement of the living conditions of our descendants, without ourselves benefiting from this improvement. This would constitute a limitation of the pleasures of life for the ancestors in relation to the dependents if it were not the case that the ancestors were their own descendants in that without exception all selves live through all ages with only brief interruptions which they spend in the primeval state. The length of time for the stay of the self in the primeval state [Urstand] after the death of the substance (personality) should, according to the law of homogeneity, last about as long as the length of life in the human body, for day and night are almost in balance, although on average the day exceeds the length of night. But now the question of what the self does in the primeval state, and what it can expect there, must be answered. To be able to answer this question we must go back in more detail to the foundational heptads and the nine abodes of the gods.
As to how the All (everything) evolved from the One and nevertheless remains One, i.e. the All-one (whence the misunderstood and misused saying "Everything is One"), and subsequently formed the polyvalent-polyunified poly-unity  and in a further intensification the all-valent-all-unified all-unity,  has already been alluded to in these discussions, but they should be even more soundly explained.
The series of stages for this is as follows: The monad: i.e. Surtur the Great Spirit, Holy Spirit.
[The dyads.] The "bifurcated bi-unified Bi-unity": The revealed god, All-Father, the World-Spirit
, the First Logos: Ginnunga-gap, the Ur-element. Spirit-Body: androgyne, bi-sexual reproduction: light and darkness, warmth and coldness, day and night; sexual reproduction: man and woman.
The triads: "trifurcated triunified Tri-unity": The Three-Gods: Wuotan, Will, We; Har, Jafnhar, Thridri; Wuotan, Donar, Loki; Freya, Frauwa, Frigga; Urda, Verdandi, Skuld. The "three-things": Yggdrasil with the three wells, three roots, three branches (3 x 3, see below concerning nine), arising, becoming, transition; past, present, future (time); height, width, depth (space); three holy times, etc. 
The tetrads: The first four known elements: fire (Muspellsheim), water (Adhumbla), air (Niflheim), earth (Ymir). The four ages: the golden, the silver, the bronze and the iron. The four conditions of the self [Ichheit] as an essence: arising (birth), becoming (life in a human body), transition (death), preparation for a new arising (death, life in the primeval state). The four dwarves of the quarters of heaven: Austri, Sudri, Vestri, Nordri (east, south, west and north), and many other tetrads, such as: four brothers, four women, four heads, four horns (corners) of heaven, four harts, four streams of milk, four oxen, four bulls, four gates, etc.
The pentads: The holy Fem (five), the five known elements (fire, water, air, earth, ether or aether), the five recognized senses (for, in fact, there are seven),  the pentagram, the five brothers, the five maidens, the five men, the five nights, the five sons, the five winters, etc.
The hexads: The hexagram (six-star), the sixth day (sextac).
The heptads: the seven rays of light (rainbow), seven fires, seven tones, seven goddesses of love, the seven gods, Sibia, seven years, seven senses, seven months, seven weeks, seven days, seven nights, seven winters, seven worlds, seven rounds, seven races, seven heavens, seven underworlds, seven she- eagles [Adlerininnen], seven half-years, seven kings, seven maidens, seven electors, seven halls, seven sisters, seven brothers, seven sons, seven springs, seven mountains, seven oaks, seven planets, seven- stared constellation, to swear an oath before seven [besiebenen].
The octads: The high holy eight [Acht]-tribunal. Eight eyes, eight brothers, eight nobles, eight feet, eight knaves, eight salmons, eight men, eight nights, eight days, eight resting places [Rasten], eight rings, eight sisters, eight parts, eight winters, etc.
The enneads: The nine divine worlds, the nine mothers of Heimdall, the nine valkyries, the nine wave-maidens (nixes), the nine branches, nine main songs, nine magical songs, nine kettles, nine knaves, nine maidens, nine-man work, nine feet wide, nine moons, nine nights, nine days, nine months, nine resting places [Rasten], nine realms, nine giant-daughters, nine palaces, nine steps, nine sisters, nine daughters, nine worlds, nine winters, nine wolves, etc.
The decad is only known to the great secret tribunal [Acht] of Armanism and signifies the creator or divine provider (Gibor-altar). It is formed from the three-gods and the seven-gods (3 + 7 = 10), which together make One, the One. Its sign is X (the Is-rune) surrounded by the al-circle, i.e. the om-sign
f  = 10 and
(X), the sign of multiplication or the Gibor-rune
. The word zehn [ten] is derived from ze, se ="sun" and han = "contained" and thus means "containing divinity." On the basis of this was founded a Zehnschaft (cennomani), which served to bond a community around a Halgadom [temple] and in later times the tithe [tenth-part] (solar hand, solar property; here the sun is obviously understood as the spiritual sun
, as God, as All-Father and not as the physical sun
). The concept of the "hundred," often substituted for the word Zehnschaft, is not connected with the numeral one hundred, but rather it comes from huon, huun = foundation, congregation, from which hun and han = judge, town council, is derived. Merely as an aside, it may be mentioned that the number 100 was called zehnzig ["twenty"], while hundrathio, hundert [hundred] indicated the number 120, which was later called the "great hundred."
As is virtually self-evident from this brief summary of the first ten words for numerals, these did not originate from dry numerical values, but rather have their origin in the developmental representation of the great evolutionary process (cosmogony), and signify the evolutionary stages of this process with very precise concepts, which only later become numerical values. And this knowledge is also the basis of the secret science of numerical symbolism. From this standpoint let us take a look at the interpretation of the words for numerals we have already introduced:
One [ein] en, een, einn, ains, an derived from ei, ai = sun, therefore also "oath," "aiter-nettle," "egg," etc. The sun is the symbol of the "spiritual sun as God," and as such it is the epitome of the One, and thus once more the egg, as the world-egg, is the symbol of creation. Thus the One was developed as a numerical value from the concept of the revealed One, from its symbol -- the one visible sun. The written sign for this numerical value is the Is-rune: "" which was already shown in our discussion of "10" to be our usual notation even today, and which corresponds to the Roman numeral I (is = is, to stand, to be constant, iron, ice, but also the "I").
As we have already shown, the symbol of zero is likewise derived from the holy-sign of the circle, which symbolizes the unrevealed God, and also the other numerical symbols -- falsely called "Arabic" -- were developed from the circle combined with the sign of multiplication, the gibor-rune:
which resulted in this matrix:
. ) The series of these holy number-runes which appear in the following manner in a 13th century manuscript in the Royal Imperial Library in Vienna, the so-called Imperial Chronicle:
, whence the old linear formations can still rather closely be made out. That these numerical signs have been referred to as "Arabic-Indian numerals" in more recent times, proves that belief in Aryanism is finally beginning to break through. Certainly the same thing is true for Sanskrit, but it should not be thought that Sanskrit is the root, but rather it is but one of the older branches of the Aryan world-tree, which was derived from proto-Aryan, like our Germanic languages. Therefore, it shares a common origin and is of the same age as our Germanic languages in which Old Aryan still lives.
Two (2, II) masculine twai, twegen, zwene, zween; feminine twos, two, zwo; neuter twa, tu, zwei, only in New High German did the neuter form assert itself over all other genders. Since the primeval words ta, za, and sa are equivalent in meaning, it becomes self-explanatory as to how in many other words there is a sound change form t to z. Ta, za, tu, etc., means "to make, do" and therefore the sense of "doing, making, creating, shaping" still underlies the number two in the secret language of the high secret tribunal [Acht]. The concept "two," before it ever indicated a number, was therefore one of creativity and of the creator in its bisexual (androgynous) manifestation and later was transferred to the godhead divided into a masculine and feminine side to be reunited sexually -- the bifidic-biune- duo-unity, and from this conceptual model the numerical value was only later developed.
Three (3, III) thri, dri, threis = turning, winding . . It was already mentioned above in connection with the three-gods: Har, Jafnhar and Thridi, that the "thri," in the name Thridi, does not mean the "third" but rather the "turner," the transformer (toward new arising), for dri or thri relates to revolving [Drehung] as this precedes becoming and as it governs all of creation. (Turning in the storm clouds, in boiling water, in clouds of steam and smoke, in the stars, etc.) Turning is at the beginning of all of life and all of doing, therefore those gods were called thri-, dre- or Three-Gods and it was only out of this conceptual framework that here too the numerical value was developed, for these thri-gods always formed the basis of that number. For this reason the creative force of thri, or turning, is always esoterically hidden behind the numeral three, something which has been preserved to the present-day in the high secret tribunal [Acht] and its secret script (hieroglyphics); e.g. in architectural symbolism and heraldry.
Four (4, IIII, IV) fyr, viur, vier = fire, Ur-fire (Urfyr) god in fire; but since the Urfyr is the spiritual sun itself, the Ur-light, it once again points to God, from whom, as the First Logos, the four Ur- elements emerged, the first of which is in fact this very fire. It no longer needs to be repeated that the numeral "four," and its predecessors and subsequent number-words were all actually developed from these concepts, and likewise that the high secret tribunal [Acht] even today still firmly maintains the original meanings of the words in their secret script embodied in the symbolism of architecture, heraldry, etc. For this reason therefore such references can be dispensed with in what follows. Four also constitutes the square, which along with the circle is known as the most perfect figure, and as the rectangle (Fyroge) is a symbolic secret sign of the all-seeing godhead.
Five (5, V) fem, fim, fimf, funf, funf. Fem means that which is homogeneous, therefore even today it indicates the guild or corporation in the Dutch word veem. It had its origin in the five correlated fingers of the hand, in the correlated five senses that form man and it signified the elven cross or the witches' foot [Drudenfuss] also signified by the pentagram (femsteor)
. This homogeneity also belongs to the Feme, that part of the Armanenschaft devoted to the cultivation of the law. It was the Femanen who, after the forceable Christianization under Karl, King of the Franks -- or the Saxon-slayer (Slactenaere) -- came more into the forefront in the defense of everything that was indigenous (homologous) in opposition to that which was foreign; asserting indigenous law against Roman (in)justice in the high secret tribunal [Acht]. The symbolic holy-sign of the homologies was this very five-pointed star and it remains so in the secret script even today, just like all other things grouped by fives (fem), from which the numerical value was derived. Just as One was born from itself, Two from One, Three and Four also from One, five -- which grows out of 1 + 4 -- is the second odd number. From the One (Ginnungagap) grows the Four (Muspellsheim, Adhumbla, Ymir and Niflheim) which then form the Five -- the homogeneous One. When we consider the Feme as a court of law we find numerous examples, e.g. the so-called Funfe ["fives"] at Nuremberg, in the Council of Five in Venice, and in our contemporary Five-Judge Colleges which have come down to us as a compilation of single courts of law. The frequent occurrence of the number five in symbolism, as well as mysticism, makes this highly meaningful.
Six (6, VI) seks, sehs, saihs, sex is perfected creation, the Third Logos, and therefore this word indicates procreation, both divine and human. The word se-ask or se-aks, that is formed from a combination of the Ur-words se = "sun" and ask or ahs = "arising or causing to arise (generate)," therefore this means: 1) the arising of the sun or creation of the world and 2) generated by the sun, i.e. a) creation of the macrocosm, and b) that of the microcosm or of humanity, which regenerates itself. It is of mystical importance that six, seen as a number, is the first perfect number: It can always be divided in equal ways, when one takes 2 x 3; half of the diameter of a circle divides that circle into six parts, the entire diameter into three parts; therefore the circle encompasses either an equilateral triangle
or two such triangles
-- which then form the mystical six-star, i.e. the well-known hexagram. If six equal-sized circles are drawn around a circle of the same size in such a manner so that all seven circles touch each other without overlapping the adjacent circle, the circles so arranged form what is called the mystic or geometrical rose and, similar to the hexagram, give shape to a significant holy-sign pertaining to the mystery of the creation of the world and of humanity. Similarly the perfect cube has six surfaces, which, when unfolded, results in either the mystic thau ("Armanic Hamcar")
, the crutch-cross or Latin
-- each of which also has its own significance with regard to cosmogony and anthropogony.
It is especially important, and to be decisively emphasized right here, that neither in Armanism nor in Wuotanism are all of these references to holy-signs indicating "sex" (sexuality) to be understood in an erotic, sexual sense, for phallolatry, as developed among the oriental as well as Greco-Roman cults, was unknown to the Aryo-Germanics.  To them all sexual processes were exalted divine mysteries, thus the high veneration of women, thus the strict marriage laws, but thus also the open and honorable cultivation of sexual religious festivals, because these were still perfectly free of all lustful eroticism among the Aryo-Germanics. The often used characterization of this holy-sign of the "high secret sex" as a "secret phallic sign" is a misunderstanding if it were to be connected to phallolatry, but it would be perfectly correct if this characterization is used in the mystical sense connected to procreation in the cosmos and in humanity. Only when Wuotanism transitioned into Christianity did that "high secret sex" descend into the phallolatry of the witches' sabbath, about which more is discussed in the book Der Ubergang vom Wuotanismus zum Christientum. 
Also here there is no more than the need for a brief mention that only later did the numeral develop out of the deeper meaning of the "sex" and that in heraldry, etc., all things in groups of six (six rods, six bulls, six arrows, six heads, etc.) all symbolically refer to the "sex," not to the numeral "six."
Seven (7, VII) sibun, formed from the Ur-words si = sun and bun = turn, play, change. Sibun therefore means "the shimmering-colored sunlight (in the seven colors of the rainbow)." According to the laws of homology, not only are light and sound seven-parted/seven-unified [siebenspaltig-siebeneinig], but rather so too are all manifestations of the powers of the godhead in perceptible nature, and therefore as a numerical value in arithmetic and mathematics the Seven also has to demonstrate the same characteristics. The Seven (sibun) is formed from the Three
and the Four
, and likewise from the three Ur-colors: blue (Wuotan), yellow (Thor), red (Loki) and the four mixed colors: violet, blue green, green and yellow-orange, which all together once more result in the One white ray (sibun = si = sun + bun = unified, bound -- i.e. the second formulation: "Bound together in the One"). Therefore the sibun (seven) expresses the secret of the arising, becoming and transformation of the cosmos in all its aspects, for the violet transitions from red (Loki) back to blue (Wuotan, arising) thus closes the ring of eternities. Therefore in geometry all surfaces and bodies can be completely measured out by means of the figures
. Thus the Seven both as a glyph (secret word and secret concept) as well as the numerical value originated from the concept, has neither been generated from another multiple (such as
), nor does it re-generate a multiple of itself within the first series of numbers (1-10), which can be seen with the other concepts (also viewed as numbers). The One, as an uncaused cause, generates itself; the dyad is born from the bifidic-biune biunity; likewise are the Three, Four and Five derived from the One, as is the Seven; only the Two generates the Six within the Three (2 x 3 = 6 or also 4 + 2 = 6) and with the Four the Two generates the Eight (2 x 4 = 8 or 4 x 2 = 8); while the Three generates the Nine within itself (3 x 3 =9) and only in augmentation with the Seven becomes the Ten (3 + 7 = 10), but this occurs not through multiplication (x) but rather through addition (+). as Two, Three, Four, Five and Seven can also be produced (1 + 1 = 2; 1 + 1 + 1 = 3; 1 + 1 + 1 + 1 =4; 1 + 4 =5; 3 + 4 =7). Thus the old Roman numerals I, II, III, IIII are only Ones placed next to one another, which augment one another to a higher unity (+), but these do not generate (x), whence results the origin and the real meaning of the signs of augmentation (plus-sign +) and multiplication (x) still used today. Just as the Three generates the Six with the Two, the Five generates the Ten with the Two as well. The unique Seven has -- according to the diction of ancient mystics -- no mother and no children, but rather it is born from the One without the augmentation of other causes. It is the sun as God himself and its name was borne by countless sanctuaries of the Aryo-Germanic world in forms such as Seben, Sebenstein, Sieben, Thebes, Deven, etc, right up to Siebenburgen [Transylvania], Siebenhirten, Siebenbrunnen [seven-springs], etc. the Seven-Gods, or planetary spirits, who guide the world, to whom we dedicated the seven-day week along with all the other heptads, give evidence that the seven-foldedness of the All has long since been known in terms of things both great and small. Within the narrow confines of the present study nothing more can be offered, but certainly this should suffice to stimulate both thinkers and empaths to further explorations.
Eight (8, VIII) aha, ahtau, ahton, ahto, ahta, aht, ahte (aha = mind; ahma [om] = spirit; ahjan = to believe; aht = the Acht, i.e. lawlessness; aht = to pay heed, etc.). Indeed, the expression often used in this book, "high secret Acht," and the many other code-words developed from the Ur-word ak, ag, ah, already show that the numerical concept was attached to "eight" only at a very late time. Speaking mystically, and not mathematically, 2 x 4 = 8, i.e. eight originates from the combination of the biunity with the tetrad. The biunity is father-mother and the tetrad [Vierheit] is the Fyrheit [fourfoldedness -- fiery-ness], that constitutes the elements evolved out of the fire -- or Urfyr. These elements are set into motion (ag, ak, ah) by the divine generative power (creation) and this movement leads to becoming and transformation, therefore this process should be given special heed [Acht]. To this is also connected the Ur-word h'ag, which we still have in an unaltered from in the concept "Haag" [hedge], which is signified by the hag-rune
. However, the same rune results when the multiplication sign x is superimposed over the holy-sign om
, by means of which the secret sign hag-al
is generated, which actually contains or "hedges in" the hag-rune in the al-circle. This Ur-word h'ag, however, means "I take care [hege], i.e. I pay heed [beachte], and thus the hedged-in garden is the cultivated, enclosed space and the "hedger" is the one who "hedges" it in, pays heed to it or watches over it (watch = wache = uache = ahe, i.e. the same word once more). Therefore it is the high secret Acht, the enclosing, the cultivation of that which is high, i.e. sun-filled, or divine, and of a native or indigenous character. When we use the word heimlich  here, it is not intended in the modern sense, but rather it is to be taken in the old sense as heim-lic, i.e. home = abode (Muspellsheim, Jotunheim, etc.) and lic = lag = law, life, etc. Therefore this indicates "lawfully-based customs of life pertaining to the homeland and folk." In this way the mystical concept of the Acht encompasses the all-and-everything, the macrocosm, as well as the world of humanity as it concerns the Aryo-Germans and equally concerns the individual person as its own self-hood, as well as many other particulars, each of which has its own special glyphs and signs and it is for this reason there are so many words and concepts that are based on the Ur-word ag and h'ag. A great number of these glyphs and signs has been faithfully preserved in heraldry as well as in architectural symbolism.
Nine (9, IX) niun, compounded from niu = new and un = the One, the Great, the All-One (the comprehensive One), therefore: the "New One." This New-One is, seen mythically and not mathematically, viewed as the one born from 3 x 3, the Third Logos, that God which is revealed in Man. For this reason the New-One signifies Man himself, and therefore the number nine is the number of mankind as well as being the thrice-holy number, because it contains a threefold arising (beginning), a threefold becoming (middle) and a threefold transformation (end). As the holy, or thrice-holy, number of Humanity, nine throws a clarifying light on the nine worlds or divine abodes, which are as follows:
1. Muspellsheim (primal fire), the seat of Al-fadur Surt (All-Father as the World-Spirit).
2. Alfheim, the seat of the light-elves (liosalfar = lio = light; sal = holiness; far = solar- generation. i.e. salvation generated through light and the sun).
3. Asaheim, godheim, the seat of the Ases, gods.
4. Wanaheim, the realm of the Vanes (those who perceive).
5. Mannaheim, the human world.
6. Jotunheim, the giant world.
7. Svartalfheim. the realm of the dwarves or dark-elves.
8. Helheim, hell.
9. Niflheim, the mist world.
Refraining from getting into more details on the meanings of the words, there are other enneads to be considered: these include the nine mothers of Heimdall, who actually correspond to the nine abodes, or the nine valkyries and other groups of nine things. Likewise the world ash,Yggdrasil, with its three roots, three springs and three branches, is to be provisionally referred to as an example of the inaccessibly high symbol of the high-holy threefold Tri-unity. Now, if the New-One is the God-Man himself in an esoteric-mystical interpretation, and if the thrice-holy nine is the hallowed number of perfected man, then the number ten is the Godhead itself, as we already showed above. Much more about number symbolism here world lead us too far afield, nevertheless we should, when the opportunity arises, take the meanings of such symbolism into account in the context of the present work.
The question does, however, come up as to what exactly gives rise to the self (the unembodied soul) in the primeval condition [Urstand], and what it has to do there.
First of all it must be shown that the human being is more than merely the spirit-body duality and that it is actually a self-contained heptad [sevenfoldedness] and thus a spirit-soul =
= and body =
. which is composed in the following manner: 1. The spirit [Geist]. the divine breath (Wuotan); 2. the spiritual soul and 3. the human soul. This triad differentiates humans from animals, over the level of which humanity is able to lift and maintain itself because it possesses these three -- even if despite the possession of these faculties they often go unused. Animals on the other hand only possess an animal soul, which only will be able to be elevated to the level of human souls in future evolutionary cycles after the demise of the current Fifth Root Race. That upper, spiritual-psychic
of humanity, or the human self [Ichheit] is contrasted with the lower physical corporeal
, which consists of: 1. the instinctual body, and the drive to good or evil action, 2. life, 3. the ethereal (astral) body and 4. the physical body.
These seven parts are closely connected to, but not inseparable from, one another, and are actually layered one over the other like the structure of an onion. The physical body provides the outer form of appearance, the substance of every self, but the other more subtle bodies cross the boundaries of the physical body and only become visible under special circumstances, and thus they sometimes become visible as the aura. Upon death the self casts off the physical body, which it leaves with the ethereal body, but it still possesses life, the instinctive body and all psychic characteristics. Yet even during the time when the self possesses a physical body it sometimes separates itself from that body. This usually occurs unconsciously during sleep when it hovers above the sleeping body like a light mist. Such separation can also occur due to darker causes (psychic doubles [Doppelganger]) in somnambulistic states, etc. Sometimes, however, this can also also be caused by means of conscious willed effort. But the self does not yet slough off the substance (personality) along with the physical body, whether consciously or unconsciously, in life or upon death. The life-force slowly continues along its further transformations through the four upper or lower divine abodes. What the self immediately loses upon death, however, is the physical body and with it only the outer form of the substance (personality).
The folk belief of Wuotanism appoints to every self two protective spirits -- fylgjur, following spirits -- which urge the self to choose the right- or left-hand path, while the conscience -- either the guardian of the gods, Heimdall, or the judge of the gods, Forsetti -- passes judgment. These are the
: the spirit and the spiritual and human soul. The spirit holds the
, (scales) and the proper path is chosen according to whether the spiritual or human soul tips the scale.
In the upper realm as regards the nine abodes of the gods we have Mannaheim, the homeland of men or the world of humans, standing as the fifth in the series, holding the middle position between 4. Wanaheim and 6. Jotunheim, between 3. Asaheim and 7. Darkalf-world, between 2. Alfheim and 8. Helheim, and finally between 1. Muspellsheim and 9. Niflheim. But now, according to how the self conducts itself in life, whether the spiritual soul or the human soul overcame the other, the spirit itself will show the way -- as its own judge of the dead [Totenrichter) for the disembodied soul -- toward either Wanaheim or Jotunheim, i.e. toward higher spiritualization or toward lower materialization. This is neither reward nor punishment, but rather Garma, conditioned by the self's own will.