𐓏𐓏 𝐀𝐑𝐓𝐈𝐂𝐋𝐄 𝐎𝐍 𝐆𝐄𝐑𝐌𝐀𝐍𝐈𝐂 𝐏𝐈𝐄𝐓𝐘 "Our ancestors worshipped supernatural powers in their religion, whose influence and power they believed they could sense—certainly in field and forest, in the heavens and on earth, but above all in their own lives. And this has always been the primary and most important thing. While humankind is indeed a child of Nature, as a being endowed with language and intellect, it is bound to community in a completely different way than animals. The primal relationships with family, clan, and nation into which one is born determine one's life to a far greater degree than one's relationship to "Nature," which is the arena of one's activity. From the community, one also receives one's religion—just as one receives one's language! Through the cult and myth that one learns from it, the community mediates one's relationship to the divine. But more than that: in the activities and aspirations of this community, in the laws that govern it, in the orders that bind it, in the moral values ​​that prevail within it, the will of the divine itself confronts the individual. Here in the community, it is first encountered; for these orders and bonds derive their sacred and binding power from the fact that, according to ancient belief, they are established by the Gods themselves and are under their supervision and protection. Particularly revealing in this respect are the accounts in the Icelandic sagas concerning the sacrificial feasts of the Norwegians. At the great annual festivals, we learn there, sacrifices were offered on the one hand "for harvest" (or a "good year") and "peace," and on the other hand for the "victory" and rule of the king. From this, it is clear that the sacrifice performed by the community, represented by the religious community, was also related to the life and destiny of that community. [...] It is more difficult to gain an understanding of the inner religious attitude of the Germanic people, of their unique piety, than from the forms of worship and the impact of religion on public life. — The sanctity and power of the deity evoke in believers a feeling of dependence. But for the Germanic people, this feeling of dependence on their god was free from slavish subservience. On the contrary, it was borne by a strong, courageous trust. In the North, trua ("trust") is the expression for religious faith, and the God on whom the Icelander relied above all others in life's troubles and difficulties, he called his "Fulltrui," that is, the one who deserved complete trust. Like the Norwegian Thorolf Mosterbart, many Germanic men sought refuge in their god and his counsel before making difficult decisions. Knowing themselves safe in the protection of the mighty god, it was only natural to see him as a reliable "friend." And we have much evidence that Thor, in particular, enjoyed this esteem. He is called Astvinr ("kind friend") in one saga. Such a beautiful and dignified relationship does not lessen the distance between man and God upon which all pious faith rests; but a piety flowed from it that gave man security and strength; it is the most noble trait in the image of Germanic religion." Source: "GERMANISCHE FROMMIGKEIT" SS Leitheft 8. Jahrgang, Heft 04 (1942) p.7-8 See Post: t.me/NSHeidentum/106

𝐓𝐇𝐄 𝐆𝐄𝐑𝐌𝐀𝐍𝐈𝐂 𝐖𝐀𝐘 𝐎𝐅 𝐓𝐇𝐈𝐍𝐊𝐈𝐍𝐆 "The German way of thinking formulates no unrealistic theories, nor does it hope for miracles, but judges man according to his importance to the community. It measures the life of the individual by the life of the entire people. It measures the present by the standard of the future. Thus, the value of the individual becomes small compared to the size of the community. Thus, the value of the personality becomes great, considering its exemplary influence on the community." — Kurt Eggers, Published words by the SS Source: Germanische Leitheft, Den Haag - 1941 Nr.2, (SS-Hauptamt) p.44 See Post: t.me/NSHeidentum/103