A New Religion? + Notes (pt.1 Triumph of the Immortal Will by Mathilde Ludendorff)

 Table of Contents

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Notes from the chapter "A New Religion" in Triumph of the Immortal Will by Mathilde Ludendorff (Chapter below):

• The finite and conditional are not the sole of reality, this idea is spreading after Christianity.
• Nordics are interested in laws of nature, for this, they were persecuted by Christians, but still excelled.
• They achieved in science to the point they came to the limits of reason itself.
  
• Religion should not insult the intellect.
• Christianity came out of Hinduism.
• Superstitious doctrines need to be denounced, they cause loss of conviction and lead to god denial.
• Scientists should demand a religion that fits scientific truths, unlike Christianity. 
• Acausual is illogical, causal is logical, due to acausal insult to the intellect people have become very sensitive to illogical statements.
• Natural science study alone without philosophy in the ex-Christian mind leads to rationalism and scientific materialism.
• It was Jews who infused Hindu Krishna and Buddha into Judaism, errors of Hinduism mixed with Jewish hate and spread to the non-Jews (Christianity).
• The Jews turned legends into real people and this is hard to believe for Nordics, this blocked people from believing in "God-Cognisciance" and the soul.
• Humans need "God-Cognisciance" that is in congruence with known knowledge.
• More elevated humans do not wish to apprehend "supercausal-coherence" and instead are content finding truth in their own experience in scientific reality. I think this means no need to ponder the acausal realm which we cannot understand nor perceive. 
• When religion works with scientific reality then humans can reach their highest potential, for the Nordic people it was when they were under the Germanic gods.
• Nordics focused on seasons and stars, what could be known.
• Nordics have studied science most and now need their religion to fit what they see as they desire truth.
• For Noridcs the new religion's morals must be in harmony with their inherent nature through heredity. 
• Foreign creeds like Christianity insult the soul and lead to godlessness.
• Nordics focus on cosmic laws while others focus on spirits, ancestor worship, fear, fate of the soul, and soul-craft, imagining that upon death the soul takes an invisible form.
• Non-Nordic ancient priests tyrannized the people with superstition and afterlife fears, Nordic people did not see death as caused by sin, nor had fears of hell, and no priestly tyranny.

From The Book 
The Triumph of the Immortal Will
By Mathilde Ludendorff

https://archive.org/stream/triumphoftheimmo029665mbp/triumphoftheimmo029665mbp_djvu.txt

A New Religion?

Despite the gulf which separates the fetish-worshipping negro 

from the lofty philosopher, an affinity can be said to exist be- 

tween them, so similar do their soul-lives appear when compared 

to the soul-lives of all those others who proclaim the inner exper- 

ience of the invisible to be a fantastic dream born of the mind 

of the crude and undeveloped thinker; who confess their belief 

in the utilitarian-principle as being the ultimate truth and the 

finite and conditional as being the sole reality. 

The latter, paupers-in-religious-feelings as they may well 

be termed, have increased in the 19th century among the Christ- 

ian peoples, to such a frightful extent, as never before in any 

other cultural epoch. The "freethinker" considers it to be the 

result of high culture. We know, however, from the cognisance 

we have gained, that it is the sign of decay, and that degeneracy 

is the cause. 

The folks of the Nordic race were always concerned with 

the study and research of nature and her laws; and although on 

this account, they were cruelly persecuted by the Christian 

churches, they persevered in their activity and achieved great 

knowledge. Indeed, so profound were their activities in the 

realms of intellect, that (as certain fields of science demonstrate) 

they became capable of cognising the very limits which were set 

to reason itself. 

Now, all the folks of the earth, as well as each single thinker 

are subject alike to an unwritten law, which is: that a religious 

belief can not alone be the potent to spiritual life but also to its 

decay. It can fulfil its high function, however, when nowhere 

and in nowise the faith of man stands in opposition to his intel- 

lectual knowledge, as is exemplified in fetishism; the faith of 

the negro is analogous with his intellect. Likewise, the creed of 

the Hindu, Jishnu Krishna, who lived 6000 years before our 

times and from which doctrine many of the Christian creeds arc 

derived*, is analogous with the knowledge prevalent before the 

great intellectual discoveries took place; namely those of the 

Copernicus System of the Universe, the Evolution-Theory and 

Schopenhauer's "Belief" which emanated from Kant's "Criticism 

of pure Reason". 

Hence it follows that when the intellect is compelled, by 

virtue of the knowledge it has achieved, to denounce any fun- 

damental religious doctrine because of its superstition (the reli- 

gious conceptions of an earlier and therefore limited stage of 

intelligence) it goes without saying that such condemned reli- 

gious doctrines must necessarily become devoid of conviction; 

and here we have the reason, why so many otherwise fervent and 

truth-loving natures loose themselves among the crowd of the 

actual God-deniers. 

Now, as to-day very little is requisite for the man of science 

and philosophy (from the standpoint within the boundaries of 

his reason) to point out by means of his cognising powers the 

erroneous conceptions which pervade all the religious creeds, 

(most particulary, the Christian creeds prevailing at the present 

time) it is significant and natural that he should demand, in 

respect due to his own religious sentiments, a viewpoint (Welt- 

anschauung) which is attuned to the whole range of the know- 

ledge he possesses. 

There is still another reason why so many are averse to Christ- 

ianity who have made use of the general knowledge of the 

universe existing to-day. In the famous work entitled "Criti- 

*) In my other works (s. book-list) I have gone very fully into this matter. 

124 

cism of Pure Reason", the great philosopher Kant has succeeded 

in showing us distinctly the co-existence of two worlds; the 

world of our actual experience, which is arranged in time, space 

and causalitiy, and the other world that lies within, the invi- 

sible and unfathomable "Thing Itself" as Kant has termed it. 

Thanks to Kant's study and research the cultivation of our 

powers of discrimination have been promoted to their utmost 

subtlety; so that, to-day, it is an easy matter for almost anybody 

to perceive if any causal-coherencies of the visible world have 

been able to smuggle themselves into our religious conceptions. 

In fact our feelings have grown very sensitive to the difference 

existing between the anticausal- (illogical) and the super-causal. 

A like practice of discrimination is nowhere to be found in the 

religious-thought of the past. So that after this it seems pre- 

posterous, to expect us to imagine we are experiencing a "Revel- 

ation" or "Holy Inspiration" in the experience of any absurd- 

ity, simply because of its absurdness. And yet we hold ten- 

aciously to all the myths for the sake of that grain of truth which 

they all contain; the dogmas we reject because they have prov- 

ed themselves to be errors and frauds. 

Others there are again, while having studied natural-science, 

have neglected to study philosophy. If these are still under the 

influence of Christian illogicality they will run great risks of 

becoming rationalists, and finally materialists (in the scientific- 

sense of the word). Now had the creed of Jishnu Krishna been 

handed down to us unpolluted, let us assume, in that form it 

took at the period of Hindu decline, may be its effects would 

have been less perilous, for the Hindus themselves were wont 

to apprehend all their myths as being merely the symbols of the 

eternal truths. As it is, we were all fated to become the prey to 

that great "folk-fraud" which Jewry once enacted, for it was 

the feat of the Jews spoken of in the New Testament who 

placed the figures of the Buddha and Krishna legends into the 

personality of Jesus of Nazareth making historical facts out of 

them. Later, these errors of the Indian imagination were inter- 

mingled with Jewish religious hatred, and were preached to the 

non- Jewish folks; Jews themselves have openly avowed this. 

It was this falsifying of legends into historical facts which has 

chiefly been the cause of the warped conceptions of those pro- 

fessing to the Christian faith*. Others there are again, who, in- 

spite of their bringing up in the Christian faith, have neverthe- 

less been able to retain their logical sense of judgement; these 

then have chosen the alternative and become actually godless, 

which makes us come to the conclusion, that it was the unten- 

able creed which dug the grave for their God-Cognisance. And 

to these all the rest streamed in crowds whose own soul-lives 

were by nature so paltry, that, in being unable to sense their 

own soul, they believed there was no soul to be found any- 

where else in the world. 

Where shall we turn for redemption in order to escape these 

dangers? As it is impossible to demand of a man to forfeit his 

knowledge simply because this knowledge might prove fatal to 

past religions, it is obvious, that only one way is open which leads 

to safety and that is for him to call a God-Cognisance his own 

which rests in perfect harmony with the present day facts of 

nature. Not only this, his God-Cognisance must also be clothed 

in a language which fulfils a second very earnest demand. Here 

I refer the reader to my other works, although mention will 

still be made of this subject within the course of this book. And 

yet, are words necessary at all? Is not the abstract sufficient in 

itself to satisfy the desires of the highly developed? Will not 

the man-of-culture verily find deep sufficiency in the mere ex- 

perience of the abundance of his own soul-life, and by the very 

* In the following works I have pointed out particularly how dangerous to the human- 

soul it is, when, in the bringing up of children and in the treatment of believing adults 

who belong to religious communities, suggestive methods (the fear of hell) are made use 

of: "The Child's Soul and its Parents' Office*' "The Secret of the Jesuits Power and its 

End." 

virtue of the knowledge he would now possess, refrain rever- 

ently from wanting in any way to apprehend supercausal- 

coherencies by the means of his intellectual faculties, let alone 

want to mould them into rational definitions? Further, will not 

the living of that bliss which his soul-life calls its own, when 

paired with the knowledge scientific research has afforded, and 

which enables him to discriminate of his own accord truth from 

error, fully suffice? Indeed yes! For any definition in thought 

or word looses its essentiality when living God has become the 

concern of the individual soul alone, which is when the soul is 

steeped in the life of God. This solves the strange mystery why 

the call of our blood failed so long to awaken us to the duty 

of rejecting that alien religion which was thrust on us (as it only 

could have been) by means of force and bloodshed; and why 

at the same time, in transforming the alien religion to its liking 

in works of art (as in architecture, painting, poetry and most 

particularly in music), it found comfort and conformity! But 

God-living includes also action. According to it the folks' life 

should be regulated, for indeed God-Cognisance and Godliving 

are adequate to give shape and form to its culture, jurisdiction, 

economy and politics, although if true harmony should exist 

among them all, a clearly and precisely defined viewpoint 

(Weltanschauung) is essential. Whenever religious sentiments 

were put into words, the meaning of which stood on the same 

level as the standing knowledge of the times, it was then that 

the word-formation was given the power to be a tremendous 

impetus to man's divine potentialities! 

Thus then, we are well able to visualise our Aryan fore- 

fathers enduring through the centuries as a folk of high moral- 

standard and creative cultural-spirit simply because their myths 

of the seasons, their poetry concerning the heavens, and the 

sagas of their gods contained a word-formation for the setting 

of their God-Cognisance which was akin to their blood, and 

also because its meaning stood on the same level as their stand- 

ing knowledge. The changing seasons and the rotation of the 

stars was the highest wisdom they were able to attain. 

Now, in that their knowledge of the universe presented them 

with the ever reliability of its laws, they recognised how much 

they had had to be thankful for, in as much as they knew it 

was their very existence which they owed to these laws; and in 

a spirit of gratitude and in the vital desire to be continually in 

union with God (these laws) they attuned their festivals and 

smaller family feasts to the rhythmical order of the laws of 

nature. 

Yet can we not venture to say that our times as well have 

produced a wordformation as the setting for our knowledge 

which fully satisfies the highest aspirations of our intellect? Is 

not Schopenhauer's confession "I believe in the Metaphysical" 

equal to any demands? It might have been, had it not proved 

to be such a vague and shadowy thing; a far too imperfect 

"objectivation" to use the words of Schopenhauer himself. As 

such, therefore, it is only fit to lead us to the path leading to 

poverty of soul-life. However the philosopher himself must have 

felt very deeply inspite of this fact; his work on "Contempl- 

ation" shows very clearly how deep his sentiments on this 

subject must have been, equally as deep as the emotions 

which Bach manifested, although Schopenhauer did not possess 

the rare gift of being able to give expression to his inward exper- 

ience of the Divine as Bach was able to do in music. And so it 

came about that intellectual reasoning (logic) gained tremend- 

ously from the genius of his philosophy, whereas God-living 

gained nothing at all. Therefore even his philosophy was in- 

competent to check the stream of materialism and the mania-of- 

doubting-everything which set in. Hence we come to the relent- 

less conclusion, that if the spirit of God (God-living) is to be 

kept alive at all in the souls of the folks'-thinkers, it may no- 

128 

where and in nowise stand in contradiction to the standing intel- 

lectual knowledge of the times. Likewise the word-formation 

must take the obligation upon itself to reflect clearly and di- 

stinctly the God-living of its composer, for then alone is it adequ- 

ate to become a "bridge" leading to the "beyond" which of- 

course is not the mythological "heaven". 

We are justified in stating that the materialism of our days 

makes its appearance less as a disease than as a tragic necessity! 

For, when a folk, which is embued with an unfathomable long- 

ing for truth, gives itself up to the research of nature and her 

laws in a manner grander than any other race of the past has 

ever done, it becomes obvious, that for this folk harmony be- 

tween faith and knowledge becomes a dire necessity! Moreover, 

the language or word-formation of its God-life, its Salvation 

Creed and its Theory of Morals must also harmonise with its 

own blood; that means to say it must be akin to its own in- 

herent nature. This subject has been fully treated in my book 

entitled "The Soul of the Human Being ". 

Therein, I have attempted to point out the laws which govern 

the soul necessitating this harmony should faith be able to re- 

tain its fervour. It was the working of these soul-laws which 

made the creative artists of non- Jewish extraction, professing 

the Christian faith, once transform Christianity. In my other 

works ("Creation of Self", "The Folk-Soul and its Modellers" and 

Each Folk's own Song to God") I have indicated how significantly 

inportant, in the endeavour to near God, the influence of the 

inherited character is; in fact it is the driving force in the work 

of selfpreservation. Now should the effects of an alien-religion 

be allowed to work its havoc on the soul, breaking the harmony 

we have just spoken of, then indeed a folk has become forlorn; 

for it grows godless, and in the length of time is destroyed, in- 

dependent of the merits or demerits of the alien-creed it prof esses. 

Julius Lippert, on hand of abundance of evidence, has point- 

ed out with surpassing clarity, that God-Belief sprang less from 

an ethical desire as from fear of the dead and departed spirits. 

And further, that not every folk made the cosmic laws of the 

heavens the subject of its mythology as our forefathers did; on 

the contrary, the springing-point was generally fear. Altogether, 

in the majority of cases the contents of religion was merely 

soul-cult, and it was in a very gradual degree, that the revered 

and equally feared spirits became gods and demons, or god and 

sat an. Yet even at this primitive stage, marked differences can 

be clearly perceived, although Lippert himself was apt to over- 

look racial differences, and did not perceive them in his re- 

search. Racial differences actually did exist, as is exemplified in 

the case of our forefathers, who practiced very little soul-cult, 

but instead concentrated their attention to the research of the 

cosmic laws of the stars and made this usage the chief subject 

of their sagas, while others brooded deeply over the fate of 

the soul when confronted with the demons. Strange to say, it 

was neither sorrow nor misfortune, but the experience of death 

and its inevitability as well as its misinterpretation which laid 

the foundation-stone to all the superstitious creeds which pre- 

vail in most religions. Men believed the soul had become invis- 

ible so as to live on in a wonderous invisible form, and sent 

happiness when due homage was paid to it, and misfortune when 

this was neglected. They imagined death (which we now know 

to be the fate of all men) to be the punishment for sin, or as the 

Hindu had it, the consequence of error. Now, as guilt (as it was 

thought), lay heavily on all mankind without exception, atone- 

ment had to be made some way or another. Therefore cult- 

practices and sacrifices were resorted to. To act ethically, accor- 

ding to the spirit of such religions, meant nothing more or less 

than fulfilling the cult-commandments or offering sacrifices; 

and it was not until a much later date, that demands of another 

nature arose which we should describe to-day as having a claim 

130 

to the ethical. The fulfilling of the cult-commandments stood 

as atonement for guilt. Then reward and punishment after 

death was conceived, and priests took upon themselves the funct- 

ion of reconciling the Godhead with the laity. The priests 

tyrannised and made excessive abuse of superstition. When at 

last, sorrow, misfortune and death still held their sway, inspite 

of all and sundry attempts to appease the Godhead, men began 

to doubt the efficiency of cult-activities. Driven to despair and 

disbelief under the tyrannic priestly yoke, men struck out on 

the path of a new idea. This was the teaching of the advent of 

a redeemer. That death was punishment for sin for which a- 

tonement had to be made, and the belief in chastising spirits or 

spirit, and the redemption from death through a life hereafter 

were creeds, the existence of which were mainly due to the 

teachings of Paul the Jew. 

Only the imagination of our Aryan ancestors steered clear 

of misconstruing death's significance. They did not read into 

the inevitability of death a punishment in consequence of sin, 

nor did they burden their minds with superstitious ideas of a 

hell. Nor did they suffer a priest's tyranny. And yet, for all their 

research of the heavenly bodies, they were still incapacitated 

to recognise the sacredness of the meaning which the inborn 

imperfection of man, and the inevitability of death impart; 

therefore it came easy to them at a time of such non-knowledge 

to adapt themselves to an erroneous creed which before had been 

thrust upon them. But behold! The day has dawned at last when 

the powers of intellect have been given the priviledge to com- 

prehend that paradox, namely, death as a reality in opposition 

to the immortal-will. This cognisance dissipates at once the 

serious error that death is chastisement for sin. Moreover, the 

day also has dawned at last, when it can be realised, through 

the powers of cognition, that death rendered the birth of man 

possible. Furthermore, it has been made possible to recognise 

that all the conceptions formed about angry and appeased gods 

are fallacies, and as such must be discarded, albeit it shakes the 

basis on which all the religious beliefs were founded. The hither- 

to warped conceptions of the cause and effects of death are done 

away with for the first time in the history of mankind. Place is 

given to a totally different conception, which in its turn, not 

only forms the foundation to another kind of knowledge and 

state of mentality, but also a completely new future God- 

Cognisance. 

We repeat the word God-Cognisance. We accentuate the 

word God, in contradiction to many other great intellectuals 

who persist in ignoring the word God for fear of keeping up 

the superstition and distorted idea of a personal god or gods 

who are thought to guide the fate of mankind. 

Philosophers who affirm the intrinsic good in man and yet 

shun the word God, involuntarily aid that which they so inten- 

sely desire to conquer; namely priestly domination and religious 

superstition. Nor is this the whole mischief, for it allows the 

earnest searchers after truth to be open to abuse, in that they 

receive the stamp of being "godless materialists" and are thrown 

together with the actually flippant unrestrained decriers of 

ethical values; the appalling result is then that all are left in 

the grasp of superstition to be lost irrevocably. There is no justi- 

fication whatever in avoiding a word simply because it expresses 

a conception which has undergone abuse. Therefore the words 

love, friendship and marriage we have retained inspite of their 

appalling abuse. On the contrary the lives of men reveal them 

to be things as much of beauty as otherwise. Thus this truth is 

also God-Cognition. 

Let us see now, how the mystery of inevitable death and the 

inborn imperfection of man work out to their own solution, 

thus revealing the meaning of human-life and the formation of 

our God-Cognisance.