by Unknown
According to Dienach, the enlightened and worthy thinker should thus actually address the problem of the origins of civilisation. All that has ever been taught about it is, as he writes, superficial. Instead of considering the ever-evolving course of civilisation an expression of people’s strife and tendency to return to God, from whom they have been separated by sin (Gianbattista Vico), the essence of people’s social life (Auguste Comte), an outcome of the competition among social classes of conflicting financial interests (Karl Marx), the manifestation of biological evolution by means of youth and decline (Oswald Spengler), the fruit of older suppressed and repressed sexual desires, which return transformed and idealised and are externalised indifferent forms upon long-lasting unknowing processing in the depths of the subconscious (Sigmund Freud) or, finally, the manifestation of a tendency towards domination, supremacy and distinction, for the sake of reacting to the feeling of inferiority and weakness during childhood (Adler and other proponents of individual psychology), it is better, he says, to admit the deeper, truer reason. Even if Carl Jung, Dienach writes elsewhere, searches for the origins and the cause of works of civilisation in the vast richness of noble and high inclinations and tendencies encompassed in that hidden area of the psychic organism, man’s subconscious, it does not explain enough regarding the origins of this richness. They are not only hereditary features and refined instincts. This may also be the case, but these features are “absolutely secondary”. This interpretation lacks depth. Without the Samith, without the sacred thirst of the spirit and soul and our nostalgia for it, there could be no noble urges of the man’s soul towards things that are desirable, undiscovered, impossible and inexistent—inexistent and impossible in our meagre ambience of life—towards eternity, infinity, the divine, perfection and ideal beauty. Neither would the great acts of moral beauty exist, nor the attraction to sacrifice or anything beyond reason, to the beautiful, sublime, unexpressed and divine.
Dienach later talks about man’s future efforts to make a leap forward in the process of evolution, a gain of millennia in the long psycho-spiritual and moral maturity in a way to accelerate, as much as possible, the ability of acquiring direct knowledge. Men shall be able to do this when they have overcome this stage of technical-economic civilisation and once satisfied and satiated with the cultural achievements thereof, they shall turn to pursuits that are more spiritual. Dienach writes that if he understood correctly, the evolution of the intuition and second sight of the old times from their past embryonic state shall generate the acquisition of this new human spiritual ability. The new cognitive potential, the new experience, which shall render the knowledge of the Samith crystal clear—despite the inaccessibility of its essence—and shall also give that feeling of the incredible and inconceivable grandeur and hyper-cosmic superb beauty that is connected to It.
This astute species is restless, he writes somewhere. After its insane achievements in the technical universe, it suddenly enters new paths. It puts its hand to artificial development, reinforcement and activation of extremely old abilities, which had been lying dormant in the deepest parts of the psychic organism. It aspires to see this elusive secret light of no cognitive processing become evident, stable and conscious. What was once considered transcendent (In all his texts, Dienach uses the word transcendent in the meaning of metaphysical and hyper-cosmic. Throughout his manuscripts, Dienach calls transcendent the high realities, which stand above man’s perception sensors while fate has not given man knowledge thereof. The 18th and 19th centuries had doubted whether they corresponded to something existing. Dienach thought of them as realities in connection with the great metaphysical problems. He stresses the validity of their ontological substance.), what was true but inconceivable, real (existing) but unthinkable and inexpressible, our species wants to make them the object of evident knowledge here and now. Since intellect and reason have been proven unsuitable (he means to say insufficient) for this, this new, astute species acquires new cognitive potential (he means new perception sensors).
One of the main reasons Dienach was so hesitant to reveal himself to his friends at least and did not wish, as long as he lived, to have his manuscripts published, was the new terms, the neologisms he had to use at the time of his writing.(Generally, new words are one of Dienach’s greatest obstacles in expressing himself. He had found himself, he says, before thousands of new terms of another age of superior spiritual life, before thousands of new verbal expressions of a richer language, which was the linguistic instrument of a civilisation superior to our 20th century one. In many cases, he had to use these new words in their original form. However, he prefers using a periphrastic wording by means of our words where it is possible. Thus, for instance, the great rooms of teaching [5 of VI], the unions of willed competences [30 of VI], the office partners [14 of VI], the partners of herds, the service, the boulevards of the settlement [26 of VI], etc. constitute a German periphrastic rendition of the original one-word term. The same applies for the ambiance of this life, which intends to express the opposite of the concept of life after death or the opposite to the transcending course of the individual’s spiritual entity after biological death. The same applies for the peripheral far rooms of domes [20 of VII] and the established officials [Gretwirchaarsdag of September 6 for us] and many others.) The Nibelvirch, which attributes man’s acquisition of that new superior spiritual ability, above intellect and rationalism, that new perception sensor (knowledge potential) cannot, he says, be expressed in any of our languages by any term. Intuition and second sight are simplistic compared to it. Besides, hyper-vision very much reminds us of one of our own material (of the experience) senses. Still, that distant future age that Dienach’s manuscripts refer to frequently employs the term Oversyn or Supersyn as near synonyms to the Nibelvirch or actually as its outcome. Elsewhere it uses the terms direct knowledge, direct view and experience beyond reason interchangeably.
Vain were the attempts of an acquaintance of his to tell him that he was not right to be so hesitant. Besides, concept was unknown as a verbal term before Socrates and idea was never uttered as a word before Plato. In vain. He could not bear, he said, the thought of comparing himself to men of such gigantic stature.
Either way, Dienach writes that the Nibelvirch inaugurates a brand new stage in the evolution of the spiritual life of the human race. This new superior spiritual ability and knowledge potential is, he says, a frontier, a limit separating the Homo sapiens’ life, which lasted millennia, from the dawning of a new life for the enlightened man, the Homo Occidentalis Novus. Besides, he writes that he heard it said that anatomic variations had been observed in the main connective brain centres afterwards.
The entire multi-millennial age of articulated speech, intellect, ability to reflect, all these cognitive functions, with the passage from naive faith to knowledge and positive sciences and even with the entire content of the affect, the emotional and co native urges and with all that psychic richness, is, Dienach says, a single age: Stage B. Regarding Stage A, he says that particular stage is reserved for the early, primitive man, whose senses and instincts were the only content of his mental life). From the Nibelvirch onwards, Stage C dawns. It is an element which is added to the so far psycho-spiritual functions, which is not just new, but also superior in merit. None of the previous ones can compare to this, to direct enlightenment, even though they were a sine qua non condition of the latter in terms of continuity. This new element—the possibility of direct view thanks to the Nibelvirch—did not come to demolish, reduce or weaken older mental functions. It came to add to them. It came to complement the entire cognitive human structure with something else, something more powerful.
One of the most characteristic of Dienach’s observations was that only once Stage C dawned did the right explanation and the deeper meaning of thousands of things during the previous stage become evident and only in this way did they receive proper interpretation. During Stage C, man became conscious of the deeper meaning of all those earl
ier things. These were the noble emotional urges, the high ideals, religious awe, the unbearable need of the soul of the greats for artistic creation in its highest expression, the inner need for justice, even if it concerned others and not oneself. Other noble sentiments were deep and true love and the attraction to voluntary sacrifice, the thirst for the final justification of virtue and the lofty longing for immortality, the ever misunderstood—as a base concern for mortality—spiritual inclination for a lease of life, that tendency to overcome the barriers of our biological fate and, generally, an entire universe of high moral and spiritual values. In one word, they were the most solemn and sacred ideals of the human soul. It was made clear that all those were nothing but diversiform manifestations of an unknown thirst of the spirit and soul, an ever unappeased nostalgia. It was only thanks to the Nibelvirch that it became possible for men to see its most profound object (the Samith), to gain, that is, knowledge of what lies beyond the worldly manifestations of its apparent directions (the a posteriori interpretation, as he writes).
This thirst of the spirit and soul is the origins of the entire civilisation. He says that the higher the level of the moral and psycho-spiritual civilisation on a given sphere (inhabited planet) during a specific age, the more intense and noble shall the thirst of the soul be. In other words, it is the unknown spiritual and moral pain for the colossal difference—in beauty and grandeur—between the ambience of life and the Samith; between the apparent, that is, and the large ontological reality, which is multidimensional, and objectively existent.
One of the basic common features and common points between our biological species and the thousands of other species of rational living beings on myriads of celestial spheres is, according to Dienach, this common deepest cause for every sublime spiritual offering and generally for every creative inspiration for cultural achievements. Such is the unquenchable thirst of the spirit and soul, the nostalgia for the Samith even if we do not always feel it, even if it is not a conscious yearning.
Beyond a certain stage of evolution “of the psychic and spiritual life” this deepest cause starts, he says, to appear imperative, invincible and unappeased. The forms of organic matter may greatly vary compared to ours, depending on the terms governing the appearance and the ascent of life to those very distant spheres. If these terms, however, have actually happened to meet with the “divine spark”, if they encompass something to which we owe our intellect, rationalism and emotion, then they cannot but approach our species in everything pertaining to the higher spiritual realms. Something similar to our own unquenchable thirst for research and knowledge shall exist, something similar to our own “worries of the heart”, something similar to our unbearable inclination towards the indestructible and eternal, the inherent warm emotional attraction towards a supreme existence of unknown nature and with our honest faith in “higher powers”, something similar to our own great artist’s imperative inner voice, the inevitable psychic urge to give the ideal of beauty a visible form, to grant the work a lease of life, beyond the model’s biological decay, to defeat time and the law of decay. Dienach concludes that the deepest, radical cause of all those civilisations and their historical realisations is common; it is the thirst of spirit and soul for the Samith.
For Dienach, this common feature has, apart from the primary importance of the common cause and also the common purpose, the importance of time duration and even validity (Geltung) in the vast cosmos. He writes that every species’ mission on every inhabited sphere and the task assigned by fate is to erect the spiritual structure of its civilisation as beautifully, perfectly, highly and completely as possible. This common trait has greater importance than the historical cultural achievements themselves. Civilisations, he says, come and go. However, their deepest origins remain eternal and unalterable.
The great aesthetic civilisation of Classical antiquity, the thousands of statues and temples in Athens and Corinth, the high level of common aesthetic consciousness of those times in ancient Greece, which created man’s inner need to live in such an ambience of beauty, came and went. However, the cause remains. The thirst of that soul, the nostalgia for the Samith, shall create, he says, something new—never entirely the same, something new with original elements. This is actually the case with the new great miracle of creation in symphonic musical compositions in central Europe during the 19th century, which is the worthy equivalent of the Greek miracle of the Classical Age.
Discoveries regarding the laws that govern the natural universe come one after the other and the ever new celestial mechanics prove the teachings of each previous version mistaken. However, the cause remains. It is the thirst of the spirit and soul, the nostalgia for the Samith, which is manifested in this field in the form of that longing for research, which honours our species. It is the spiritual yearning and invincible inclination to learn something more each time and discover something more correct regarding the great secret that surrounds us, to extract nature’s secrets, to diagnose the laws that govern natural phenomena.
Religions, with their doctrines, the stories of their sacred history, their teachings and their rituals of worship, come, go and vary depending on the places, spheres and times. However, their deepest cause remains. In this field, the cause in question is manifested via the feeling of religiousness. This is an unbearable need of the soul for both our humanity and for every deserving species of rational and emotional living beings on other inhabited planets.
The specific forms often assumed by high ideals, the eternal moral values and values of spiritual life, come and go. However, their deepest cause remains. Their effect on our spiritual world does not depend on each ephemeral form. The cause never varies. The inner need is always as intense, the feeling of worship, the frenzy and the competitive tendency are always as intense and the same applies for the force of spiritual longing and unbridled enthusiasm. No price seems high enough for their sake, regardless of the particular form each of those great ideals assumes every time.
This profound cause—the only thing that does not change—is, according to Dienach, the thirst of the spirit and soul for the Samith. He considers the latter similar to the Kantian “das Ding an sich” as a verbal expression. Regarding its essence, he considers it the objective Existent in its entirety, the whole of Being at its deepest essence, regardless of finite cognitive abilities, knowledge potential, which the various species of biological beings share on the millions of the celestial inhabited spheres. In other words, he considers it the all-existing ontological reality, which is multi-dimensional and of objective substance.
Reinforcing and activating all these inherent human spiritual abilities, once done extensively and for a sufficient amount of time (faithful and persistent self-cultivation for thousands of years), could, according to Dienach, exercise decisive influence on the forms of spiritual life and generally the cultural life for very long periods of time. It could also gradually form a peculiar civilisation, which would leave, one would say, its own distinct mark. That distant future age of civilisation that he narrates—which he saw and lived for those of us who believe him—has its own individual nuance due to the very deep influence of the Aidersen Institute, the Nibelvirch and the Volkic spiritual preaching, the Volkic teaching, as he narrates in his manuscripts, along with a variety of other factors, which he reports as an eye witness in his Diary. The same is true in the years before our existence, starting from ancient history: every single age of civilisation has its own character, which matches its cultural identity. This is also largely due to the very intense and deep cultivation of certain human spiritual and intellectual abilities.
For instance, the ancient Chinese civilisation, monolithic and isolated, was mainly characterised by its excessive devotedness to tradition. The Egyptian civilisation of the time of the Pharaohs and high priests had focused on life after death. The ancient Jewish civilisation, as well as the later Islamic one, was of evident religious nature. The Greek civilisation of classical antiquity centred on the wor
ship of natural beauty and was infused with unparalleled spiritual elements, thanks to the Socratic teaching of self-discipline, morality, virtue, mutual respect and the incomparable principles and convictions of the Platonic Ideal. It was a civilisation with a sense of proportion and beauty, an artistic and aesthetic civilisation above all.
The civilisation of the Italian Renaissance had certain characteristic features such as the revival of classical texts, the thirst for free thinking, the elevation of aesthetic consciousness and artistic creation using themes principally taken from the Christian tradition. The 19th century German civilisation created an entire universe of harmony and, besides, brought Europe an unprecedented development and acme in scientific thought and philosophical thinking.
Generally, within the millennial turnings of the wheel of history, various tendencies prevail. At times, it is rationalism, the materialistic ideas and the mentality of research, observation and experimentation on behalf of natural sciences—the almightiness of the laboratory. At others, it is aesthetic consciousness, the sense of beauty, the development, that is, of the sense of good taste. In other moments in history, it is the conquests of the technical universe, the comforts and the mass production of standardised industrial products (the popularisation of the application of inventions, the material abundance of means and the democratisation of comforts). Then, some other times, it is fanaticism, intolerance and the ideological prejudice against spiritual or political preachings or even religious past ones. Finally, there are times when it is intellectualism in thought and in every other expression of social life.
A possible one-sided reinforcement of cognitive functions—only of the mind and not of the emotion—could, Dienach somewhere says, create a materially almighty race, in the course of millennia, of incredible technological achievements, of a remarkable progress in natural sciences and their technical applications. However, such one-sided progress would generate a barbaric race in terms of inner cultivation, with no gentleness of mores, with no inner culture, with a massive void regarding the soul, moral values and emotions.