Chronicles From The Future: The amazing story of Paul Amadeus Dienach

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 worship 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.