Religion as marker of soul type – Aryanism vs. Semitism : 
epiphenomena of biology, extrapolation, and manifestation of spirituality, of the soul type of the biological type stands the religious of the races which are cultural embodiments of the sum total of their ‘soul’ elements. Behavioral traits/attributes are given tangible form in the rites, pageants, atrocities of religious devotion. 
The Nordic religion which was destroyed by Jewish Christianity and which still lingers amorphously in the mists of time and the unconsciousness of the Aryan Race – soul centers around the heroism of the individual, the superior type not exclusively as purely intellectual as in the scientism of today or as purely spiritual detached from the world of material care as a cowardly flight from reality (a la near eastern religions) but rooted in the concrete as imminent transcendence. 
Stoicism, the mores of Aristotle and of Greece and Rome as well as the mercenary condottieri or Varangian guard; the berserker of the Teutonic forests – these figures convey a universal motif of the striving to develop the self that is the foundation of Aryanism. To be thrown into the tempestuous waters and face Jormungand yet without doubt or even concern for life – simply to exist one’s essence as battle, the struggle for existence not for survival as concrete man barely elevated from the status of a brute but for the struggle to attain the superman – being oneself amidst the fray transcending the sensationalism of battle in hyper- alertness yet unaffectedness. 
Stoicism and aesir-ism, if such it may be called, to experience as a tempering of the steel of one’s flaming sword yet not to be taken away from the form, the sword is to be shaped though distraction and immersion in sensa in ‘maya’ but to fashion the flaming sword of the ‘kristed one’ through one’s willpower. Thus this alchemy of transformation of the self and attainment of godhood through manifestations of the ideal in the real through an attunement created between the formal concept and the indeterminate immediates being fashioned into determinate being. Such process is the artistic process in miniature – the reification of the ideal for its development and evolution as a living god. 
Hence the ‘god within’, as well as without, the unio mystica of the lower and higher selves, is the basis of what may be called Aryanism (Wotanism, Hinduism, Hermeticism, etc.). Contrast this properly so-called ‘noble’ spirituality which excludes and ignores all ‘working’ or slavish devotion – a veritable ‘master morality’ transcribed as religious/spiritual characters – with that low materialism of the ‘semite’ (hither Asiatic/near Eastern type). Veneratives of lucre, fanaticism for territory and myriad proscriptions are required to curtail an excess absent from the retrieval consciousness of the Aryan; prohibitions such as the commandments, etc. 
Vengeance as opposed to contempt or mutual honor; lying as opposed to fair-handed dealing under the aegis of principles borne of one’s own inner self-consciousness; low carnality, an emanation of the boiling heat of desert as contrasted with the sobriety of the cold Northern Hyperborean regions. Yet it is not environment alone which conditions the religious spirit and influences it along certain lines – as Egypt once proud beacon of Aryan culture prior to mongrelization and inevitable decay – but biology which plays the leading role in religiosity as opposed to spirituality.
 Religion is veneration of external authority, a manifestation of a spiritually poor and weak constitution whereas the inner god of spiritual self-awareness (‘enlightenment’) is the child of a rugged constitution accustomed to the strife of the Hyperborean lands – as well as the placidity of Greece and the fertility of the Nile. This consciousness of the Aryan is manifested in his lack of religiosity, lack of need and dependency upon religious formation, external rites and ceremonies, powers of Other dimensions than that latent within. 
The Semitic mind fears and trembles before the aspect of his fear – humbles himself before a force greater than self, whereas the Aryan seeks to enfold within himself that same force, preserving his own self-respect and soul integrity through simply enhancing himself by proximate contact with the life source in a state of attunement – raising himself up through self- knowledge (gnothi seuton) of his own divinity. Not seeking to merge with the one in extremities (Ahmisa) but seeking to preserve his own individuality vis-à-vis this same one which he is. Unlike the Semite who would live in fear of the end and thus live for the moment in ecstasies of debauchery and vice-seeking as he does to squeeze every life-drop of blood from the material life that delimits his existence; rather the Aryan knows he is external and thus has nothing but time – in fact he negates temporality itself through the self- understanding of his own eternity. Thus he attains transcendence in imminence, battling forth amidst the chaos of war everlasting.