Reproduced below is the section of The Nordic Foundations of Europe entitled “Indo-Germanic Faith”. According to the foreword of an English translation: “The Nordic Foundations of Europe is translated from the Third Reich original Die Nordischen Grundlagen Europas by Kurt Pastenaci, which appeared in the February 1935 issue of Der Schulungsbrieg.”
Esteem for the dead and concept of soul, however, always have a most intimate tie to the belief in god. Among Indo-Germanics this, too, shows a great difference compared to the south and east. In the ancient Mediterranean, one often imaged the gods to be half-animal, so in Egypt they have the heads of lions, cats, sparrow-hawks, yes, hippopotami. In Babylon there are mixed creatures, half-bird or animal, half-human. Even among the pre-Greek divinities, we find some who betray their origin in the animal, so one had imagined Poseidon and his wife Demeter as similar to the horse. There is not a trace of such a view among Indo-Germanic man. He knew no image of god, no kind of portrayal of the divine. Germanic man persisted in this image-less view partially down to the conversion to Christianity. One honors the divinity on a high mountain or in a tall tree. So there are mountains of the gods, Zeus oaks and Donar oaks, in Greece and in Germany. So Germanic man also knows no house of god, in Greece the temple first appears when there are images of god.
But the man of the north also faces the divine differently. He has no fear of him, he knows nothing of a bearing that the church calls humility. Around the year 1,000 A.D. it was still conspicuous to a Hamburg priest that the Danes despised tears and lamentations and the other kinds of remorse that the church considered so healing. They did not even cry over their sins. We can expand this confession, so painful for the cleric, in that the men of the north do not know the concept of sin at all. Sin, after all, just means an action that separates man from god. But such a separation is inconceivable to the man of the north. Indo-Germanic piety lives in the world, it sees in the world the great connection of a meaningful, of a divine, order. This order fills the whole world in all details, hence the pious man is easily tempted to see god in things themselves: In tree, in river, in the earth, as crop basin among other things, and hence comes to a “polytheism”.
Man stands in this order, god next to him as good friend. It is his task to fulfill the tasks of life here in the world. Based on the peasant view of life, this hence means to cultivate the fields of the homeland. This meaningful order hence applies to man just like to other living creatures. But from this springs the commandment of a reasonable race and health care, from which comes the Indo-Germanic esteem for the dead as well. Only in the context of the succession of generations does Indo-Germanic man see the cohesion of the world. So to him sex life as well is something sacred, the woman as mother and bearer of coming generations is completely deserving of reverence. To hit or even to kill a woman is a serious crime for him.
This calmly weighing position toward the world is made easier for him in that he does not feel a sharp opposition between body and spirit, which hurls the man of the orient all too quickly from one pole to the other; instead, by disposition and training, he is accustomed to constant moderation. He subordinates himself to this order, because he acknowledges it as meaningful, even if it brings him death. For to him death is not an extinguishing of himself, rather only crossing to that other world, crossing into the hall of ancestors in the underworld kingdom of the dead or in the mountain of the dead.