In the ancient shamanic past of our people, the states of soul after death and before birth were well known and profoundly explored by many of our ancestors with psychic gifts. Some of these gifted people were what we today call shamans, and their practices were a central part of tribal religion. When Christianity invaded the European north, it suppressed and destroyed whatever it could not absorb of the indigenous religion. Today, after centuries of Mediterranean intolerance, witch-burnings, religious wars, and general demonization of our ancestral religious heritage, most of our people no longer know or understand the infinite depths of that patrimony. So we must now rebuild this edifice using the tools which our people alone of all peoples has developed: the tools of science. This discussion is part of that reconstruction.The first such tool is etymology, the origin of words, which permits us to trace the psychic evolution of concepts in a culture. Let us begin with the history of the word �soul.�As many other peoples, so also the ancient Germanics identified the �ethereal ocean� of the universal unconscious with local, physical bodies of water. (Ships and boats are constantly found in association with ancient Germanic burial sites.) Likewise frequently encountered among many Germanic groups was the view, also widespread, that souls are �recycled� from the land of the living to the fluid depths of the Worldsoul and back again. Our ancestors believed certain sacred lakes to be passageways between that netherworld and the world of the living. Now it so happened that the ProtoGermanic word for �lake� was *saiwaz, (whence modern English sea) and the soul was for them a �derivative of the lake,� a �lakeite,� and took the form *saiwal� (the ending al� meant �stemming from�), which yielded the later Old English s�wol, then Middle English s�wle, s�wle and, finally, modern English soul. Hence the word soul bears an implicit etymological (wordorigin) reference to the �fluid� abyss whence it springs.This abyss, known to all peoples at all times under multitudes of different names, I will here refer to as the �cosmic inframind,� in order to use a term untinged by religious, theological or emotional connotations. Belief in such a universal mind may seem to some people to be mere superstitious nonsense. Many moderns who for various reasons deny the existence of anything they cannot reduce to commonplace things or events, deliberately ignore the overwhelming evidence for the noncommonplace: for the �weird.� Yet however influential such people may be in today�s society, they are but a tiny minority of mankind, and we will deliberately ignore them here.In general, it turns out, men like to claim absolute knowledge about the nature of this Absolute. Claims of this type are often used to justify their domination of other men. Such knowledge, the dominators assert, confers on them absolute power. Oddly, this tendency is seen even in atheists, as we have seen so hideously in the case of Communism, whose rulers claim to have absolute �scientific� knowledge of economics and thereby the right to murder hundreds of millions of people.Our claim here is not absolutist; it is much more modest: namely that the cosmic inframind exists, that it is of the same intelligent nature as the unconscious, or subconscious, or soul, of man, and that it undergirds all of nature from our own brains to the farthest reaches of this and all other universes. We assert that what is often called �paranormal� is merely a different or extraordinary way of the inframind expressing itself. We do not claim to know its innermost nature, nor the complexities of its obviously vast intelligence.In the common parlance of Christianity, the inframind is called �God.� However, the word �god� (small �g�) itself has an interesting history. It comes from ProtoGermanic *gu�am, later *gu�an, �that which is invoked� (by magic chant). It was neuter and signified a nonpersonal, paranormal force. The ProtoGermanic form *gu�an resulted in Gothic gu� (nominative and accusative singular) and gu� (the stem for all other cases, singular and plural), Old Norse go�, Old English god, Old High German cot and got, etc. The adjectival form, with vowel mutation (umlaut), appears in Old English gydig (i.e., �goddy,�) meaning �preternaturally possessed,� �insane,� and has resulted in Modern English giddy.Wulfila, the GothicGreek bishop of Arian (not Catholic) Christianity who, with his scholars, translated the Bible into Gothic, changed the Gothic word guth from neuter gender to masculine, to make it accord with the Greek ho the�s �the hegod,� of masculine gender. Thus it came about that the term for an impersonal �incantational power� became the name for the cosmic inframind viewed as a humanlike person: God �the Father.�This �Father� was rather too abstract for all but theologians, and the genius of Christian mythology was to invent a human face for the Father: the �Son,� who was understood to be a historical person named, in Latin, Jesus (from Aramaic Y�ehsh�a �Yahw�h saves�). He was the medium for access to the Father. A third title, the �Holy Ghost,� was used to label the source of all magical power wielded by the early Christian devotees. It was the cosmic inframind seen from its (good) �paranormal� aspect. In orthodox Catholic Christianity, Father, Son and Holy Ghost were all equal, whereas in the Arianism adopted by the Goths, the Father was supreme and had created the Son, and the Holy Ghost was inferior to both. Arianism made it easier to convert Goths, since their high god Wodan, master of shamans and chief ansus (Norse �s, Old English �s), was simply relabeled as Christ, understood by the Goths as Christianity�s shaman.As the sixthcentury Christian historian of the Goths, Jordanes, makes clear, an ansus was by no means the cosmic inframind, which is what was meant by the biblicalLatin word deus. Ansus designated, instead, a personal supernatural being for which he gives the Latin interpretation of �semideus� meaning �demigod,� �halfgod.� In other words, something rather along the lines of what Christians called �archangels� or perhaps heavendwelling saints, i.e., a great supernatural being, but not the whole, for which the word �deus� was reserved in Jordanes� Christian terminology. (In passing, we might note that the word ansus originally meant a �post,� �column� or �pillar�; the ancient Germanics carved the visages and effigies of their gods on wooden poles and posts, whence the name was transferred to the supernatural beings themselves.)Finally, the original Germanic name for the cosmic inframind itself was *wurthiz, (pronounced �worthies�), originally from an ancient root meaning �turning�; it referred to the prebirth �winding� or �spinning� of the thread of life by the Norns. The word accordingly implied a �Master Pattern� for a historyfabric �woven� by supernatural intelligences using the lives of men and gods as threads. Usually translated as �fate,� *wurthiz, �the spun,� became Old English Wyrd, now Weird. Thus the cosmic inframind was understood by Christians to be personal and male, and by the shamanic Germanic peoples to be impersonal and of neuter gender. Both sides agreed that there were supernatural entities between man and this highest order of being. It was the differing relationship to these spiritual powers and their interpretation which formed the basis of European religious history for nearly two millennia after Caesar conquered Gaul.* * *In recent decades the alldominating power of Christianity has ebbed to a mere shadow of its former self. Many people no longer believe in anything at all, and Christianity today is thoroughly fragmented and racially suicidal. By the same process through which civilization has raised individual consciousness, it has obscured the presence of the supernatural. It is our endeavor here to roll back some of this obscurity. But before peering into the ineffable depths opened to us by NearDeath Experiences and the most recent research on reincarnation, we need to understand a bit about human consciousness and its association with brainwaves.While much of consciousness and intelligence is still in need of extensive research, some things have begun to come to light. In recent decades researchers have found clear connections between various states of consciousness and brainwaves. We now know that normally associated with the deeper levels of awareness is slower brainwave frequency and lower brainwave amplitude. It is not the fast betabrainwave (ca. 1430 cycles per second) of standard, attentive, waking consciousness which is connected with awareness of information from the deep brain and the unconscious. Rather, it is the slower brainwaves, that is, alpha, (813 c/s), theta (47 c/s) or even delta (�3 c/s), with their attendant lower amplitude, in which the deep memories and other unconscious information rise to the surface of awareness. Conditions such as sleep, idleness, and the still immature brains of children are more likely to allow this to happen.Now in the �juxtamortal� dream called the NearDeath Experience or NDE, the brain typically shuts down almost completely, lowering brainwave frequency to a flat, or nearly flat, line on an electroencephalograph. Similarly during shamanic trance, the shaman enters into a state in which ordinary brainwave activity may be assumed to be suspended. He or she typically induces this state through meditation, measured breathing, physical exhaustion, drumming, prolonged dancing, selfhypnosis or even psychoactive plant substances. Religious practices the world over emphasize the hypnotic, frequencysynchronizing, prolonged repetition of simple phrases to call upon the heavenly powers. Chants, litanies and mantras synchronize brainwave pulsation with slower, more regular rhythms.In states of greatly lowered brainwave frequency and amplitude, the normal flow of information from the body into the soul and the inframind is retarded or reversed. The individual may then become aware of other states of being and intelligences utterly unlike those familiar in everyday life. Occasionally the body may be temporarily or even permanently taken over by other intelligences.The soul interprets this unfamiliar environment in accord with its own makeup. This makeup is always conditioned, first, by the body it inhabits and, secondly, by the culture of which it has become a part. The important thing to note is that, when encountered, otherworldly conditions exhibit a numinous (awesome, godlike) quality. Likewise the spiritual intelligences with whom communication often takes place, also partake of this numinousness.Civilization in general, and above all our civilization, accelerates brainwave frequency. This is the real reason why religion has steadily declined as a major social force in European cultures over the past millennium. And it explains why intellectuals tend to regard talk of the paranormal and religion as just so much ignorant nonsense and superstitious blather. The very fact of their intellectuality is an expression of the same processes which produce highfrequency beta brainwaves. (Conversely, it has recently been discovered that merely listening to some of Mozart�s more complex, brainwaveaccelerating piano concertos can temporarily raise IQ 10 to 15 points.) Although IQ and brainwave frequency may not correspond on a onetoone basis, there is a close link between them. Those who are genetically endowed with highfrequency brains are generally smart: they think faster. By the same token, however, parapsychological input is �drowned out� by the intellectuals� own fastpulsing brain activity. Many of them then jump to the conclusion that if they themselves do not perceive anything paranormal, and if those who claim to perceive it are often among the slowerwitted of the population, then there is no such thing as the paranormal. This is a little like a SouthSea Islander asserting that, because he has never seen snow, and only outlandish foreigners claim its existence, there is therefore no such thing as snow.For modern men and women of Western societies which have little sense of the sacred any more, a juxtamortal experience may find them totally unprepared and unable to interpret it. Typically, an NDE will take more than half a decade to become fully assimilated, and the experiencer not infrequently becomes maritally divorced and changes radically from his or her preexperience character. Even shamans, who are prepared for their trance journeys by long training and education, nevertheless frequently border on being pathological misfits in their own societies.Such, then, are some of the preconditions for, impressions of, and impacts on, those who verge on the state of death. What, then, can we say about the situation which all mortals must face: the experience of actually being dead?Firstly, there will be no more information input from the body. Brainwave frequency will have died completely. This means that the soul is totally exposed to the inframental environment.To help us in understanding this postmortal condition, we can now draw on the monumental work of University of Virginia psychologist Ian Stevenson, MD, titled Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects. Dr. Stevenson, who teaches at the University of Virginia, has worked with many different colleagues in various countries for 20 years. The cultures from which his many cases are drawn are mainly those in which reincarnation is an accepted part of the world view. Specifically, these cases are mainly from Burma, Thailand, India, Sri Lanka, Turkey (especially its southern portion), Lebanon, black Africa, and the Amerinds of southeastern Alaska (Tlingit, Haida, etc.). He lists (p. 11) a total of 536 cases which he has investigated, although by no means all of these are detailed in his work. The average interval between death and rebirth is less than two years, the longest case reported being about 45 years.A brief synopsis of discarnate souls would include the fact that they can and may: appear in apparitions; become attached to the family of their future rebirth; communicate through mediums; occasionally engage in poltergeist activity; in the African Igbo belief (as in the reports of some NearDeath Experiencers), they may make a �contract� or agreement for their future life; interact with other discarnate personalities; observe the surviving members of their previous families; remain in the vicinity of their previous body�s death or of the body itself; and send dreams to living people.In an earlier essay I have reported on Dr. Stevenson�s work and its importance for �satr�. Here we are concerned with conclusions which may be drawn from it regarding the afterlife.One of the many striking findings emerging from the fact that some birthmarks and birth defects come from previous lives, is the extraordinary importance of the last moments of life and the intense concentration (often due to lethal wounds or other inflictions) by the individual at that time. Occasionally there is concentration on such seemingly small things as ear piercings for earrings and does not seem to be associated with one�s final moments, but reflects great concern with socially important body decoration. At other times, the body may be marked after death. The soul, in many cases, seems to become as it were �frozen� in this concentration or fixated by the marking. Then, when it reincarnates, it may impose this obsession on its new body. (Stevenson thinks [Vol. II, p. 2077] this might even be considered a defect.) If it was suffering from wounds or other physical trauma, it may carry this trauma over to physical expression as birthmarks and birth defects in the new life. This leads to the suspicion that, often in its �betweenlife� state, and even when it does not reincarnate, the soul remains for some time more or less static in the same state in which it died. (Some NearDeath Experiencers and psychics also report stages of �advanced study� or �continuing education� for some discarnate souls.)It also appears from many oriental traditions that there are some souls who do not reincarnate, but remain discarnate and fixed in form for extended lengths of time, perhaps even permanently. The Oriental term for them is �pretas,� and this is generally not regarded as a desirable state, since pretas are often considered malicious. (Cf. the �demoniac� possessed by a �legion� of pretas whose mortal remains lay in the cemetery of the Gerasenes, as reported in the New Testament [Mark 5,120; Luke 8,2639].) In yet other cases discarnate souls, after a longer period of time, appear to �regress to the norm� for the race, as will be discussed below.The shamanism of our ancestors left certain traces in the religious vocabulary handed down to us, even though that vocabulary was greatly changed by Christianity. The Goths, our earliest literate Germanic kinsmen, called the world of living beings midjungards, �the middle realm,� literally, �the walled enclave (gards, �yard�) in the middle (midjun),� or �Midyard� in modern English. This terminus technicus of shamanic language indicated that there were other realms above and below it. The realm below was halja, the hel of Norse myths (hell in modern English). Halja comes from an ancient root meaning to �cover over, hide� (as with earth, in burial). It referred to the grave and thence to the netherworld of the dead, not to a place of general punishment. The Gothic name for the other realm, the realm above, was utterly eradicated by Christianity. But we can get an idea of what it must have been from Norse mythology which speaks of spheres such as �sgar�r (Osyard), Vanaheimr (Waneham), J�tunheimar (Etenhams), �lfheimar (Elfhams), and �tgar�r (Outyard) at the least, as the abodes of supernatural powers both benevolent and malevolent. The Norse Valhalla, �(mead) hall of the slain (warriors),� also gives us some idea of the ancient Germanic sense of afterlife reward for those warriors who died fighting loyally for their warlords (in Gothic, *drauhtin�s). In short, these other realms testify to the existence of nonhuman forces and entities, as opposed to halja, which was mainly the abode of discarnate human souls. Among the Northmen, by the way, part of Halja or Hel was also associated with the ninefold Niflheimr (Nivelham, �Fogland�), which was a place of horrors, and seems to have included both human souls and nonhuman spirits.Moreover, both the burials of Germanic royalty, as at Sutton Hoo in England, and the shipcremation ritual and voluntary sacrifice of the slave girl in Ibn Fadlan�s account of ninthcentury Swedes in Russia show that, on one level, some among the Germanic peoples expected life in the afterworld to be essentially an enhanced version of life in this one. On the other hand, the Ibn Fadlan account is also an indirect confirmation of the belief in reincarnation among our ancestors; the naked kinsman who set fire to the dead chieftain�s funeral ship backed up to it, eyes averted (so as not to behold the corpse and thereby allow its ghost into his own brain), with his hand over his anus in order to prevent the chief�s soul from entering him by that orifice and becoming reincarnated as his son.A part of the myths describes the other worlds as altered versions of this one. But other parts describe them in phantasmagorical and magical terms: Thor�s thunderbolthammer Mjollnir, the shamanic shapeshifting of Loki and Othin, the creation of gods from a block of ice licked by a magic cow, and so forth. All of this is symbolic language used to express the ineffable.In reporting their experiences, those who have undergone an NDE tend to use similarly fantastical imagery, often without realizing its symbolic character. Christians will speak of meeting an allloving Christ in a paradisiacal landscape, Hindus talk of having been taken before the throne of the Lord of Death, Buddhist art is filled with bizarre figures from the otherworld, and so forth.Thus the ancient myths reveal both continuing existence of the human soul after death (halja), and the reality of beings of supernatural intelligence other than human (the other realms). The juxtamortal dream, the NDE, floods the soul with information which is interpreted according to the perceptual categories preestablished by one�s race, culture and personal experiences. But this information is nonetheless often quite valid even in our Midyard, as can be seen from prophetic and clairvoyant statements often made by juxtamortal experiencers as well as by mystics and psychics.The suppression of northern religion by Christianity made it a miracle that even such fragments as we have, have come down to us. They show that the shamanic cosmology of northern antiquity reflected the true complexity of afterdeath events, a complexity revealed anew by Stevenson�s recent research on reincarnation; postmortem existence is not the simple state Christianity has preached.The British botanist and philosopher Rupert Sheldrake has in recent times suggested the hypothesis of �formative causation� to explain much of the way in which living plant and animal bodies are formed. In brief, Sheldrake postulates that every threedimensional body, living or not, is associated with a �morphic field� (from Greek morph� �form�) which is actually a field of memory of the respective body�s shape and its dynamics. On this view, all electrons in the universe have the same mass, spin and charge because they are all remembering the same morphic field. Natural laws are accordingly very strong habits, and life is a form of matter which can acquire new memories, that is, learn. Evolution proceeds by a life form�s sudden (unconscious) �rethinking� of its morphic �fit� in its environment, in the same way as the solution to a difficult problem may suddenly just �pop into our heads� for us humans. (And evolution is therefore not gradual, but a series of sudden jumps which accords perfectly with the archeological record.) Evolution on the whole is, thus, a learning process, i.e., epistemological in nature.But Sheldrake�s hypothesis is also useful when considering what happens after death. It allows us to see the soul as the morphic field, or formmemory, of the body and its history, both personal (i.e., recent) and evolutionary. In fact, in the juxtamortal trance, it is very common to see a �life review,� although few recognize that what they are actually seeing is themselves as consisting of memory. But this is clearly what is happening. Later, upon coming into resonance with a new, developing body in the womb, the soul would guide the growth of that body in accord with its own memorystructure: its own selfformulation.Another factor revealing the complexity of postmortal processes is the indication that a living soul is apparently �encased� in several successive �layers� or �wrappings� of incarnative logic or �auras� between it and the body it inhabits. NDEers occasionally tell of having felt that �shells,� �films� or �layers� of their outer beings were stripped from them one by one on their mystical journey, their essential core always remaining the same. Oriental mystics report essentially the same experience in some of their meditative states. (Some cultures also speak of each person having multiple �souls.�) Interestingly, the accounts of some �ghosts� seem to be reports of just such discarded �shells�: the apparitions appear repeatedly, always performing exactly the same actions, not responding intelligently to living human beings. In this way they differ from �true� ghosts, which communicate interactively with the living. And Stevenson (Vol. II, p. 2083ff.) conjectures the existence of an intermediate vehicle, virtually identical to Sheldrake�s �morphic field,� which carries the morphic memories of the soul; he calls this vehicle a �psychophore,� meaning �soulbearer.�Stevenson suggests that the soul which does not soon reincarnate begins to lose its individuality and to regress to the norm for the species. He writes (Vol. II, p. 2084):�Even though I cannot describe the substance of the psychophore, I can offer some conjectures about its form. I think that immediately after death the psychophore�s form would correspond closely to that of the dead physical body. We might call this shape the tautomorph [identical form], meaning a duplicate in form of the most recent physical form. Within groups of peoples a eumorph [ideal form] highly regarded by its members may emerge. In Western countries the female eumorph may resemble the Venus de Milo, but among the Khoikhoi (Hottentots) the eumorph would include steatopygy [enormously fat buttocks]. During discarnate existence, the form of the psychophore may become modified in the direction of the local eumorph or may regress toward some more universal urmorph [protoform].�In the cases of subjects with birth defects or unusual physiques related to previous lives, the psychophore would not return to the eumorph, but would retain the form of the tautomorph. It would then act as a kind of template affecting the form of the developing embryo or fetus. �.�Europe, America and other developed (especially White) countries do not report reincarnation with anywhere near the same frequency that the cultures investigated by Stevenson do. It is possible that, since the memories of people in more complex societies are correspondingly more diverse and complex, it takes longer for the eumorph or urmorph (i.e., the inframind of the race or of the whole species) to �digest� these memories. And therefore the discarnate period between lives might be longer in the developed world, a length that might cause greater forgetfulness of former lives. Stevenson (Vol. II, p. 2104) mentions that in the (ThirdWorld) cases he has investigated, there is little evidence of any personal progress beyond simple reincarnation.From the shamanic mythology of the ancient Northmen, from reports of NDEers, from those who by various means have contacted the dead, from the study of nature and from the philosophical considerations of Rupert Sheldrake, it appears that the ultraworld is both incredibly varied and above all hierarchical in nature. The lower levels combine to make a psychic whole greater than the sum of its parts, and the higher intelligences are able to direct the lower ones. The whole process comes into its most intense focus on planets such as ours, which are capable of sustaining biological life.To make the whole work, there must be a law, universal habit, or condition of being which requires a certain consistency and symbiosis everywhere. This makes continuous existence impossible for selfcontradictory entities, or for those which seriously conflict with their own support environments. Hence the dynamism of life, its will to power, must constantly alter these environments by acquiring ever greater knowledge over them. In other words, the hierarchy of being, both incarnate and discarnate, is a hierarchy of profound knowledge: knowledge of the self and of the environment. Earthly life, and above all man, turn out to be sense organs of the planet. And that aspect of reality which we mortals call �paranormal� is in fact the just another, although seldom seen, part of the dynamics of cosmogonic (worldcreating) knowledge in action. This is the way of Weird.From the juxtamortal dream we learn that Weird is most directly experienced as �light,� the eternal symbol of knowledge and intelligence. It is simultaneously felt to be �unconditional love.� And the universal consensus of mystics, religious thinkers and juxtamortal dreamers of all traditions is that it is this Omniscient Love or Loving Omniscience which creates Midyard, the physical universe.Of course, this reported Love is itself the human mode of perceiving and expressing a yet more fundamental cosmic reality. A little thought will bring us to the realization that the act of �love� is not some sort of schmaltzy NewAge ecstasy, but above all an act or state of will to benefit another being, the beloved. In other words, Weird is an omniscient will, an act of intelligent volition to create the cosmos: to create us. In contradiction to the atheist or agnostic view, Weird is teleological; that is, it has a goal. We ourselves are condensations of that Will and that Intelligence. It is accordingly our nature and our mission to assist cosmogony by furthering intelligence on Midyard.Today this is an extremely difficult task, for we live in an antievolutionary culture which blindly moves to terminate the evolution of higher intelligence as soon as possible. We live in a bizarre system: a system which encourages the wanton proliferation of the genetically least intelligent and laziest; a system which encourages the immediate dissolution of the only race to have invented science; a system which is reducing the intelligence level of the most advanced countries by about one IQ point per generation; a system which has already terminated the evolution of all other higher animal species through extinction or through environment degradation and depravation; and a system which imposes upon White youth the twisted and biologically sterilizing paradox of hedonistic materialism and guiltdriven, racial selfhatred. This truly diabolical system has led our folk, the creator and mainstay of science and the vanguard of evolution, to the point of today refusing to beget its own progeny and aborting its cosmogonic mission. In other words, to the brink of world death.It is not our aim here to propose solutions to this difficult task. Right now, it is important only to show that our mission and our destiny are made clear by a careful examination of the NDE and the results of research into reincarnation. And that mission is to further evolution by furthering the existence and the intelligence our own folk. The alternative, resulting from the materialism and the Judaeochristianity which besiege us, is the stagnation and death of the world. This, too, is the will and the way of Weird.AttachmentThe Deathbed Credo (382 C.E.)ofBishop Wulfila of the Visigothsas recorded in theEulogical Letter (epistula laudatoria, ca. 382385 C.E.)of the Arian bishopAuxentius of Durostorumand subsequently included in the antiCatholic polemic, theDissertation (ca. 500 C.E.) of the Arian Bishop Maximinus(Dissertatio Maximini contra Ambrosium)I, Wulfila, bishop and avower of the faith, have always believed as follows, and in this sole and true faith make my transition to my Lord:I believe That there is a single God, the Father, alone unborn and invisible;And in his only born Son, the Lord and God of us [humans], the Creator and Maker of all creation, who has no equal; hence there is a single God of the whole: the Father, who is the God of our God;And in one Holy Ghost, the illuminating and sanctifying power, who is neither God nor Lord, but the faithful servant of Christ; nor is he equal, but subject and obedient in all things to the Son;And that the Son is subject and obedient in all things to God and subservient to the Father, as God begot all things through Christ and ordered them in the Holy Ghost.--- T ---The Latin text I have translated above reads as follows:Ego, Wulfila, episcopus et confessor, semper sic credidi et in hac fide sola et vera transitum facio ad Dominum meum:Credounum esse Deum Patrem, solum ingenitum et invisibilem;et in unigenitum Filium ejus, Dominum et Deum nostrum, opificem et factorem universae creaturae, non habentem similem suum; ideo unus est omnium Deus Pater, qui et Dei nostri est Deus;et unum Spiritum Sanctum, virtutem illuminantem et sanctificantem,nec Deum nec Dominum sed Ministrum Christi fidelem, nec aequalem, sed subditum et oboedientem in omnibus Filio;et Filium subditum et oboedientem et in omnibus Deo, Patrique s