Electric Baby Bottle Washer Machine

return of Perennialismus?

By Lorenzo Ravagli

Roland Benedict in the online journal Integral Review a review of the book by John Holman "The Return of the Perennial Philosophy. The Supreme Vision of Western Esotericism " published. The journal is published by the "holistic" Internet organization Arina in Bethel Ohio issued, the acronym for Acting / Researching / Integrating Network Associates' stands. Holman interpreted in his book Western esotericism as a historical basis of today's spiritual movements.

Calls Given the renaissance of traditional religions of the West to Holman to remind himself of his primary (autochthonous) spiritual experiences. These spiritual experiences and traditions that would have had in the past, a mere existence on the periphery represent, in his view a necessary counterweight to the collectivist and the myth-oriented forms of religion dar. Empirical spirituality that stands for Holman as opposed to mere belief, is the secular society of the forthcoming return of the perennial philosophy, the "eternal truth prepare." Holman will, in his book to a participatory, yes identificatory approach to the history of spiritual experience, because only such a reasonable lead to an understanding. Accordingly, he approaches the Neo-Platonism, the Hermetics, Alchemy and the Kabbalah. Theosophy, the author writes a key role in the development of the experience of spirituality.

Holman is the existence of a core of Western New Age believes that exists for him in a specific initiation process. Plays an important role in the 20 Century, the spiritual psychology of CG Jung, Roberto Assagioli and Ken Wilber, which for him is a specific form of western esotericism and also a necessary step in their development. He considers this for the psychology major form of modern Western esotericism and sees it as an important contribution to addressing today's crisis of consciousness.

Apart from the fact that the book assumes no knowledge of Holman and well in introducing his subject, it issues Benedikter view but especially reprehensible.

first Holman is on recent developments in Anglo-Saxon discourse concentrated and go a little on the esoteric traditions of continental Europe. Of Freemasonry, which in the history of the New Age plays a central role, is hardly mentioned. Anthroposophy will merely subsumed under theosophy. Western and Eastern forms of esotericism would constantly mixed, their differences verundeutlicht. Ken Wilber's theory would be the subtle forms of consciousness explains the main content of Western esotericism, while in reality an eclectic form of Eastern Mysticism performing. Wilber myself of important currents of Western esotericism as Freemasonry, the Rosenkeuzertum, Theosophy or Anthroposophy little idea.

2. Holman's access to the New Age is not "scientific, but" identifiers, which Benedikter considered as a defect. Holman speaking as a private expert and member of a community, not as in academic discourse embedded and scholar who seek to achieve a thorough subjective and objective research. However Benedikter miss the point here, that he himself is speaking from the perspective of a community of private experts, that of academic scholars who are those for objective-subjective approach to the subject matter (what else) claim they deny non-members of their tradition. That by only identificatory processes and rigorous initiation process member of this community may be, escapes his sociological views. Holman leave it at the required age, lack of restraint of the sentence and sometimes even indulging in a style that should be distinguished from propaganda any more. He also agitating against academic scholarship, what the acceptance of spirituality at universities is hardly conducive. The author, through his study of standing in the tradition of Alice Bailey & Esoteric Quarterly " writes:" The book is written in a somewhat dense scholarly style, though its Relatively short length Avoids tedium "could well belong to the tradition he criticized. But even if this is not the case, is one such Polemic no general Disqualifizierungsmerkmal dar.

third In addition, Holman his central ideas themselves do not question. Why would he do that? Namely, because otherwise he gives the impression that he would convince his ideas, or he may give in his interpretations of ideas as the importance of these ideas. This lack of self-criticism suggest primarily in areas in where the author tried to explain that the "be four illuminations" of Perennialismus the core ideas of Western esotericism. But this argument is made Benedikter view highly questionable.

4th What weighs most heavily on: the author had missed completely that neither esoteric nor any other flows is of real Possess identity. From the perspective of today's idea of history - here formulated Benedikter the binding for him academic point of view - must be stressed that any ideas flow consists of at least two related to each other currents, would fight each other for supremacy. However, this idea would be pursued, leading to the aporia of having to distinguish between the undercurrents that might have to the thesis of the reviewers nor the main flow of an identity. This result also applies to the allegation of lack of distinction between Western and Eastern esotericism. If there is no identity any kind of a mental flow is, how can one distinguish sufficiently between Western and Eastern esotericism can?

From the perspective of the reviewers in any case under this law, Holman can not claim to represent the integral thought, since many bring such a claim, but completely understand different things by this term. But this makes identification of the author and his ideas again that his interpretation is taken seriously academically. Again, such a contradiction: one can be taken seriously academically only when you yourself not too seriously. In other words, it is one of the rituals of the academic community, themselves not to be taken seriously, this community is made up of participants who take themselves seriously. Who does not take seriously, is not taken seriously by it. Finally, this conviction prevented by their own ideas, even the representatives of the different Perennialismus fact, a true perennial philosophy to train because they refuse to discuss with each other over their different interpretations. Would be a real perennial philosophy is not such a philosophy with a unique identity?

remains at the end, not much, which could contribute to the discussion about the book that "eternal philosophy '. His fear of making the distinction it is impossible that what is differentiated - that according to Benedict dialectic thesis but does not really exist - could merge into one.

Unfortunately, it does not succeed Holman, to make clear how it was possible to reconcile rationality and spirituality. Benedikter expected the outlines of such a viable reconciliation of future, more scientific studies. at least good - - At the end of the book Holmans no more than a self-interpretation is a member of a specific esoteric flow of the present.

What more, one might exclaim, as the next of kin of those Traditions, for which one cares to interpret themselves well and make them understand what they want! And when they do that too so that they believe that they are convinced of their cause! In any event, far more interesting than "subjective-objective" publications by members of an esoteric community, take in all of itself is not serious, on items they do not take too seriously, as they expect from their publications, they are taken seriously!

More on esoteric research

John Holman, "The Return of the Perennial Philosophy. The Supreme Vision of Western Esotericism "

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Graduation White Dresses

Skeptical alliances

By Lorenzo Ravagli

The FAZ editor Lawrence taught in a hunter on 11 December 2009 article published on "the last believers in progress," revealing insights into the ideological and financial alliance between secular humanists and their multinational donors.

In Germany, the bloggers of the "axis of good" have committed to the program of the American neo-conservatives: a mixture of anti-Islamism and skepticism about the alleged hysteria of climate change. Why "skeptics" who are in the tradition of the Enlightenment see polemic against the scientific findings of climate research, is understood only when one takes a look at the companies of which they are funded. Responsible under these skeptics are the chief editor of the magazine Cicero Wolfram Weimer and Michael Miersch, published in the same magazine. With caustic, the authors focus efforts on environmental protection as "environmentalism" contempt in which they see nothing but the hysteria dogged enemies of progress. On its side, the magazine "Novo" in which began one of the leading Berufsanschwärzer anthroposophy his career. Thomas Deichmann is denounced the air moving thing as "Apocalypse professionals" and "preacher of the apocalypse. All who do not share their views to be made by the skeptics as a stupid do-gooders ridiculous.

A closer look at the networks of the skeptics reveals amazing. Going by the British magazine 'Spiked from "the most influential institution that direction, the model and partner to the German" Novo ". "Spiked" has emerged from the Trotskyist publication "Living Marxism". Chief ideologue of the "Revolutionary Communist Party," which stood at the birth of this publication sponsored and still her guru, is the Hungarian-born Frank Furedi. Former Marxist believes that all healing from the industry is defended tooth and nail, and a blind belief in progress. The class struggle, however, he has adopted, because now he is supported by a different class, from companies such as IBM, O2, the Society of Chemical Industry, the Financial Services Bloomberg, Schweppes and Cadbury. One of the party at "Spiked" is Furedis wife, Ann, participating in the "Institute of Ideas," one set up by ex-Trotskyists think tank. Their main activity is the prevention of reproduction, but it stands in front of the British Pregnancy Advisory Service, the leading provider of abortions in Britain. It is not surprising that the magazine "Spiked" abortion unconditionally endorsed. The "Advisory Services" serves 50 000 customers a year. His offer also includes sterilization.

The "Institute of Ideas" is also working in genetic engineering, which surprised, given its large industrial non-supporters, is yet to them, the umbrella organization "CropLife" that companies such as BASF, Bayer CropScience, Dow Agrosciences, Dupont and Monsanto, represents According to Global Player, which should be added for the former Marxists and Trotskyites actually be anathema.

The "Institute of Ideas" is connected with the "Science Media Centre." Its director, Fiona Fox was also the Revolutionary Communist Party. This center is in turn, Bayer, BP, Exxon, Shell, Coca Cola, Chemical Industries Association, Colgate-Palmolive, L'Oreal, Philips, Unilever, Siemens, DuPont, Eli Lilly supports and Vodafone.

Let us look at the German counterparts at this for propaganda bailiffs of life technology companies mutated Extrotzkisten. The magazine "Novo" is made since its inception in 1992, allegedly for "progress, humanism and a better future through growth and freedom for all" one. While it does nothing about his backers announced, the assumption is, however, that the same thing here "is like" Spiked. In any event, professes "Novo" to "Spiked" and the "axis of good." Many bloggers write that line in "Novo", including Dirk Maxeiner, Michael Miersch, David Harnasch, Vera Lengsfeld, Cora Stephan and Vince Ebert. Maxeiner and Miersch have recently emerged from a polemic against organic farming ("Organic Foods and Ökokult), the broad-rolled the" left "standard argument of the anti-semitic, Nazi origins.

"Novo" CEO Thomas Deichmann writes but also happy for the left-wing radical, "anti-German" Internet platform "Jungle World" and denounced here the ecology movement and the critics at the Monsanto maize as a "right-wing nationalists, motley U.S. critics to defenders of the German soil, all kinds of esoteric occult progress and muffle Stammtisch specialists of almost all parties. " "In view of the origin of" Novo "of the Frankfurt university group" left turn is dike's commitment to "Jungle World" is not surprising.

The believers converted to capitalism Frank Furedi published in "Novo" and "Cicero." And Thomas Deichmann can be made in Cicero disparagingly of Greenpeace and is, as Wolfram Weimer, another author of Cicero, linked to the "axis of good." The chief editor of the Swiss "World Week" again, Roger Köppel, linked his Newspaper with the "axis of good." The "World Week" regularly publishes articles by Henryk M. Broder, one of the Hauptbeiträger the "axis of good."

What links Köppel and Weimer, is their unconditional commitment to capitalism, they want to exempt from all environmental regulations and "a militant idea of the" West, they bring against the "reactionary" Islam in position. The climate skeptics are technocrats who have swapped their former sources of money in the east with those in the West. Do they have fought before against capitalism, so they support him blindly today. What remains is the missionary zeal with which all the dissenters be posted on the sidelines.

But the reality is complex. That irrespective of these revelations should not escape attention that Lorenz published hunter in a cloud of very different alliance. He published his books on Freemasonry and the symbol of the swastika in the Austrian Carolingian Verlag, which publishes a "library of the reaction," and the edition Antaeus works, appear in the not only the writings of the German "mastermind of the New Right," Karl Heinz white man, but also a whole range of new editions of arch-conservative authors of the Weimar period.

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Average Cost Of A Partial

The anthroposophical schooling in the early work of Rudolf Steiner

first time available online: the essay "The anthroposophical schooling in the early work of Rudolf Steiner's" from the Yearbook of anthroposophic criticism 1997th The article by Lorenzo Ravagli examines the philosophical roots of the esoteric training pathway in the Goethe scriptures, the moral and philosophical works gnoseological Steiner before the turn of the century.

The anthroposophical schooling in the early work of Rudolf Steiner

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What Painkillers Can I Take For Hernia

esotericism as a manifestation of modernity

By Lorenzo Ravagli

that New Age and occult anti-modern, and especially the history of the Fascism and Nazism are, is a myth that Corinna Treitel in a 2004 study published in ruins. Treitel, currently a professor at the University of St. Louis, Missouri, studied in her book, * the question of why the "occult" (for Treitel a collective term for a variety of esoteric interests) 1870-1914 in the German language into a mass movement and was how important it exercised in the formation of a specific German modernity.

revisions

Until recently, historians thought the German "occult" especially so for significant because they thought him the National Socialism to explain. George Mosse put this hypothesis, which was introduced by Georg Lukács, 1961 to the point and put the route set for his successor when he wrote: "In Germany, presented the re-discovery of the unconscious - a reaction to the ruling Tatsachenpositivismus - the reason for the totalitarianism of the 20th Century. This reaction combined the deep-rooted romantic flow with the mysteries of the occult and the idealism of action. What kind of actions it was is written with blood in the annals of history. "To this day, among historians that the myth of education are required to view spreads, romance, Antipositivismus, the return of the unconscious - in short, the irrational - would, opened the way to Auschwitz.

But this view seems increasingly doubtful because of recent research. In particular, the study by Nicholas Goodrick-Clarke on the occult roots of Nazism have shown that the ariosophs, who were blamed for Hitler's racial madness, the occult only fixtures so far in their world view than to promote their already existing views about race and nation appeared. During Hitler's racism was ariosophs approval, pushed him from the occultism of ariosophs.

more accurate the historian, the ethnic milieu of the turn of the century explored the clearer the need for a decoupling of occultism and Nazism. Ekkehard Hieronimus has in the "Handbook of the Nationalist Movement" Liebenfels subject to a detailed analysis and found that its impact was negligible on the National Socialism.

The research of the last fifty years, "about" occultism and Nazism "or" occult and nationalist milieu made it clear that there were some ideological and social relations between Hitler and ariosophs circles, but it has made equally clear that these relations were of minor importance. The study of German occultism has shown above all that was contained in it much longer as proto-Nazism.

occultism and theosophy

Treitel break with the ideologically-related subordination of the occult in the VB. She looks in two different areas of cultural practice movements that are only partially wetted. The occult and the Nationalist movement appear to instructing in the historical facts view as two reform movements which sought between the founding of the German Reich and World War I, therefore, to address the new challenges of modernity, which all cast so far by each other. The occult is particularly a key figure in German modernism. (Of course, these insights are not only for the occult in Germany but also in other countries, in which he played a similar role).

What applies to the occult is also true to Theosophy (Treitel uses the term "occult" as other researchers the term "Western esotericism"). The "theosophy" (itself a "next track") is an integral part of modernity and is not opposed to it, not more any event, as the modern stands in contrast to himself. From its beginnings in the 1880s until their final suppression by the Nazis 1936-37 followed the Theosophical movement, a project of cultural renewal through occult methods and proved to be very open to a wide spectrum of reformist trends and political objectives. As with the occult and theosophy has the quasi teleological framework are extracted, in which it is often set incorrectly. The research on the connection between Theosophy and ariosophy that can be used as a kind of fear driving the former are considered to have, although a wealth of information on the ariosophy brought to light, neglecting the mainstream of German theosophy, however. This was much more widespread, effective and rich socio-politically diverse than the ariosophy. Looking at the Theosophy as part of general history and culture is not restricted by the search for the origins of Nazism, it offers illuminating insights into the reform movements of the century. Too often, historians of this reform milieu only from the point of derailment later considered and sought in it only for evidence of a lack of liberal and proto-fascism. This is particularly true of theosophy, in the traditionally liberal ideas in the context of occult modernity have been reformulated.

Theosophy and liberalism

The German theosophy is inseparable from liberalism. The classical liberalism believed in the inevitability of progress and the central importance of the sanctity of the individual. He was averse to any church that claims rose to absolute truth, and sought a built-in stand-less society in which all citizens would be equal before the law. In the late 19th Century made these liberal goals through accelerated industrialization and the political unification of Germany in question. Liberalism and progress were for many groups of Germans who had been part of the clientele of liberalism, no longer synonymous. Many therefore transferred their sympathies to other social or political movements, including the theosophy that formulated the old liberal ideas of development, progress, social harmony and the sanctity of the individual in spiritual terms again. The grant of Germany to Theosophy at the end of the 19th Century can be read as an implicit criticism of a political liberalism that had betrayed himself, as an attempt to essential elements of programmatic liberal in the broad field of modernist experiments of cultural transfer.

The Theosophical Society (or the Theosophical Society) provided a milieu in which many of the reformist and experimental concerns of the late 19 and early 20 Century could thrive. These included the emancipation of women, pacifism, the clothing reform, prison reform, Antivivisektionismus, vegetarianism and the movement for the liberation of India.

The universal brotherhood and the "races"

The early Theosophists saw themselves as spiritual vanguard of the cultural innovation of modern life on occult basis. Critical of the rampant materialism and the spiritual impoverishment of their intended time, then they, the "sixth root race" to realize the "universal brotherhood". This would unite people from all over the world, without regard to their religion, race, nationality, class or gender. It would recognize the spiritual nature of mankind and bring again to advantage. This universal brotherhood trying to achieve in two ways. Convinced that valuable parts of an ancient knowledge of the spiritual foundations of humanity among the peoples of the world were scattered, they encouraged a comparative study of religions, philosophies and sciences to reveal the hidden truths that were contained in them. They encouraged the study of the occult forces which lay dormant in the souls of individual members. They were convinced that these two methods could enlighten humanity about the true nature of reality and unite all nations in a harmonious community that would be on your way to reunification with the pure spirit.

It would also be wrong to to ignore the overlap between the theosophical and the nationalist movement, as it is wrong to overstate the relationship between the two. Only eight groups used in Germany ariosophy, the nationalist version of the Theosophical occultism, while more than fifty much larger groups were part of the mainstream of Theosophy. Despite this overlap of individual movements were not identical. Their basic difference was ideological. While theosophy was looking for a new religion that would unite all mankind, not universalist followed the Nationalist movement goal. She was looking rather for a race-specific Religion that would only satisfy the spiritual needs of Ariogermanen. Racism and anti-Semitism primed the racial worldview, which in theosophy was never the case.

This does not mean that considerations about race played in the German theosophy does not matter. Theosophy mixed in an often inconsistent type of biological racial and spiritual terms. Theosophists have taken the view that race to which we belong have to do primarily with the personal spiritual maturity, and simultaneously claim that biologically understood breeds such as the Indian Aryans had attained a very high level of spiritual maturity. Rudolf Steiner, it was Treitel, often expressed the view that white Europeans had reached a higher level of spiritual development than the African or Asian races. On the other hand, he got no less frequently emphasizes the spiritual unity of all peoples. In addition, one must add, he has seen the Indian culture as the highest, never reaching synthesis of spiritual wisdom.

Even if you think racial terms and certain prejudices in the mainstream of German theosophy so Treitel conclusion, that those have never installed anti-Semitism or racism in the core of their worldview.

The contrast between ariosophy and theosophy

Quite the contrary, the founder of ariosophy, Guido von List. His mixture of racism, nationalism, and occultism influenced the ideology of the German Order and its successor, the Thule Society, which showed in 1919, the German Labor Party, the forerunner of the National Socialist Party.

The question is, what ariosophy and theosophy in common and what is not. The names indicate a difference. coined in 1905 by Liebenfels, played "ariosophy" on Theosophy. The altered root indicated, however, an important basic difference: not the target of a theosophical knowledge of God was there in the ariosophy, but the knowledge of the Aryans. The ariosophs appealed Although also for occult knowledge, but with entirely different objectives. While the Theosophists believed that the main purpose of the "Great White Brotherhood" is to share her occult knowledge with the entire humanity and promote spiritual enlightenment - without regard to race, religion or gender - was the appointment of ariosophs on the occult in Unlike the Theosophical universalism. For her occult knowledge was a means of establishing a pure-bred and broken down by gender roles society.

Despite some connections between ariosophy and theosophy were convinced ariosophs anything but neutral on the Theosophy and the main currents of the occult. The nationalist ideology Richard storm complained for example, the theosophy and anthroposophy, to seek the spiritual subjugation of Germany. In particular, the theosophical concept of world religion puzzled him because he diverted his attention from the view of the fact that each race had a unique religion, the expression of their blood is. What distinguished ariosophs of the Theosophists, was their emphasis on the outstanding significance of race and blood, which the former are characterized as members of the nationalist movement.

The connections between theosophy ariosophy and the early nationalist movement can hardly be considered as a basis for Treitel used for generalizations, they point to causal connections less because of the enormous cultural and political movement of the theosophical thought in the early 20th Century. Most significantly it appears that those ethnic groups who used theosophical terms, neither the theosophical cult of the self, yet took the ideal of universal brotherhood.

The genuine enmity of the Nazis against the occult

As for the spectrum of the Nazi reaction to the occult, then Treitel challenges the idea that the occult was a "paradise of fools have been" and against the argument put forward by Walter Laqueur Opinion have in the higher echelons of the National Socialism of the occult dilapidated somnambulist only as swarming. Hitler, Himmler and Hess were not yet somnambulist mystics. Himmler consulted although "seer, but as a police chief and head of the SS, he also commanded to wipe a twelve-year campaign, which aimed at the occult movement in Germany. A thorough examination of sources shows that the story was the relationship of the Nazi regime on the occult history of escalating hostility. After 1933, representatives of the regime cultivated the occult as a dangerous current outdated superstition regard, the charismatic leader of the public led astray. In contrast to the authorities of the Weimar period they saw in the occult but also an ideological challenge, as he promoted a destructive individualism and a dangerous internationalism, which was contrary to Nazi ideology.

That still talking individual relations with Nazi occultists, is not due to their sympathy for the occult, but on more trivial reasons. Hitler feared for his life as he could get cancer. Therefore, he was in September 1934 a dowser, the State Chancellery scanned for dangerous ground radiation. Nevertheless, Hitler hated the occult.

Hess was a supporter of the wedge natural science, homeopathy and a healthy diet. Above his bed hung a magnet, which he hoped he would deflect harmful rays. He regularly consulted astrologers, underwent magnetic therapies, and consulted a clairvoyant. But it is precisely these preferences were the starting point for the regime in May 1941 to denounce him as mentally ill when he was flown to England on their own initiative to close in the West a separate peace. Joseph Goebbels used the personal inclinations of Hess to represent him in public as one of the occult dilapidated insane. He suffered from hallucinations, which on its Consultations with astrologers, the influence of mesmerists and other occultists declined.

Even Himmler was interested in his life to natural healing. This interest resulted in Dachau that he had set up a medicinal plants garden. His interest was grounded biographically. He suffered for years from severe abdominal cramps, the school of physicians could not be cured. Finally, he consulted in the 1920s, a specialist in Chinese medicine, Felix Kersten, who gave him relief. Since then, he was a supporter of alternative medicine. In 1940, after the outbreak of war, forced him to serve as Kersten, Himmler's personal physician. From Kerstens later published memoirs it is clear that Himmler consulted an astrologer during the war, even if it has its predictive capabilities are not particularly trusted. He also considered himself the reincarnation of a medieval troubadour. In the 1930s, Himmler also had a relationship talk to the seer ariosophs Karl Maria Willigut. This relationship is the most intensive contact between a member of the Nazi elite and the occult dar. Wiligut in the 1920s had his "discovered visionary" talents, which he attributed to the "ancestral memory", from the Guido von List the Sehertum said, the blood might therefore are entitled to a kind of Erberinnerung that it Wiligut allowed to look back into the past ariogermanische. This example can be seen that, even spiritual abilities have been reinterpreted by the Ariogermanen racist. Between 1924 and 1927 Wiligut due to paranoid schizophrenia and megalomaniac was interned in a mental hospital in Salzburg. 1933, he led one of his colleagues at ariogermanischen Himmler, who in September under the name of Karl Maria Weisthor to head the Department of Prehistory and Early History of SS appointed Race and Settlement Office. Wiligut designed the SS Totenkopf Ring Himmler in 1935 and convinced them that Wewelsburg convert to a training center of the SS. 1939 Wiligut forced to resign after information about his psychiatric past became known.

as evidenced by the cases of Himmler and Hess, is that certain occult beliefs and practices actually have to find the entrance to the top of the regime, which is not surprising, since the occultism in the early 20th Century in Germany had become a mass movement. But in the end, they point to no more than vague personal inclinations. Hess was certainly interested in natural healing and some practical applications of the occult, but there is no evidence that he had embarked on his expedition to England under the influence of unnamed seer. Himmler undoubtedly consulted astrologers and alleged seer, but there is no evidence suggest that the advice given to him, ever influence important political decisions were taken. Wiligut has indeed taken on the appearance of SS influence, but not to the murderous racist policies of the police chief. It would be a mistake to generalize these individual cases, and to represent the entire Nazi elite had shared the occult interests of Hess and Himmler, or that Nazism and occultism ultimately collapse into one. Rather, many members of the Nazi elite were against the occult set extremely hostile, a hostility which increased after the flight from England still Hess.

One of the most fanatical opponent was Goebbels. For it was clear that Hess "a victim of his" Grasfresserei and become healers of mind was. The measures taken by the regime after the flight to England against the occult, commented Goebbels in his diary in May 1941 with the remark: "The whole weird dizziness is now eradicated. The miracle workers, the darlings of Hess, under lock and key. "For any form of occultism Hess was nothing but a superstitious return to the Middle Ages and the plague spot on the body of the people. Goebbels took in this regard, a rationalist position to us from today's "enlightened" polemics against the New Age is not unfamiliar.

Other Nazis agreed totally agree with Goebbels. Martin Bormann was his rejection of the occult in a secret report in connection with the scandal of Hess also clear. The occultists, so Bormann, uses medieval methods to spread discontent among the masses by predicting Germany's imminent defeat.

What was the ideological source of Nazi hostility to the occult?

occultism as a conspiracy against the German people

The answer lies in the history of the nationalist movement came not from the few members of the Nazi elite. The nationalist movement was largely in agreement that Germany a renovation needed, but disagree on the way to this renewal. The occult was one of the bones of contention. While ariosophs such as Guido von List in occultism saw a means of salvation German spoke against them. The criticism that this second group practiced the occult, found later entrance into the grounds set out by the Nazi regime justified the persecution of the entire German occultism.

Already in the 1920s and 1930s, there were leading nationalist theorists, the occult and Freemasonry interlinked and the forces were that were involved in an international conspiracy against the German culture. For them a the most serious crimes of Freemasonry the spread of a dangerous cosmopolitanism in the 19th Century, the emancipation of the Jews had made possible. Such views were in 1933 part of the official ideology. The regime saw the Masons as dangerous enemies of the Third Reich. The hostility of the Nazi regime against the occult is due to the hostility of the nationalist movement against Freemasonry.

The main theorists of the Masonic criminality was Alfred Rosenberg. In pamphlets like "The Guns of Jews Through the Ages" (1920) and "The crime of Freemasonry" (1921) he argued that the Germans were the victims of an international conspiracy of Jews and Freemasons, which advocated a universalist humanism, which is alien to the German soul.

Rosenberg was responsible for the link between Judaism and Freemasonry. Mathilde Ludendorff added to this duo the occult. She saw in the Jews, Freemasons, occultists and the Catholic Church, the main enemies of the German people. Supported by her husband, Erich Ludendorff, the former Supreme Command leader, she was able finally to raise the occultists to ideological opponents of the Third Reich. Their hostility towards the occult went back to their student days in Munich, where she had allegedly experienced patients with occult activities become ill were. Her first publication was a general attack against the leaders of the scientific study of occult phenomena, Albert of Schrenck Notzing.

Ludendorff was not just a critique of Schrenck Notzing posts, but extended it out to a general settlement with the entire occultism, after having been converted in the early 1920s, the nationalist thinking. Since the founding of the Federal Tannenberg 1926, this criticism more acute. The contamination of the German people by the occult in their view was advanced dangerously far. Astrology seemed to her as a Trojan horse, by the Jews and Freemasons were trying to subjugate the German people. As long as the racial mix is allowed, astrology will celebrate triumphs. In 1933 they expanded their suspicion on spiritualists and anthroposophy. She made the racial slanders of the 1920s, after which Helmuth von Moltke had lost the battle of the Marne, because he influenced by the occultist Rudolf Steiner had succumbed to popular. Occultists have now been assigned to Germany's enemies, who were responsible for the stab. After 1933, the identification of Freemasonry, the occult and Judaism as the official doctrine of the police state.

The story needs to be pursued here any further. One can read in the book by Treitel. The site also informative chapters on the significance of the "occult" (The Age) for the development of German modernism in psychology and art. * Corinna Treitel

: A Science for the Soul: Occultism and the Genesis of the Modern German

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Customeize My Desert Eagle

knowledge, the new Inquisition

heresy-hunting and the intellectual origins of modern totalitarianism

By Lorenzo Ravagli

In 2006, one of the leading American Esoteric researcher, Arthur Versluis *, a study of the intellectual history of modern totalitarianism, published in the no can go by, the barbarism of the 20th Century to understand wants. He followed their tracks back to its beginnings in ancient and medieval Christianity.

The origin of totalitarianism lies in the idea of orthodoxy, the idea that there is one correct, generally applicable truth, and the deviation from this truth, the heresy is a dangerous evil that of the Church, the guardian of orthodoxy must be pursued and punished. Their sharpest expression of this idea in the Catholic Inquisition. The organization and procedures of the Inquisition laid the foundation for the totalitarianism of the 20th Century. In the 19th

Century, Versluis, established "secular" thinkers a Tradition of defending the Inquisition and in the 20th was the phenomenon of the persecution of heretics in the totalitarian systems of communism and National Socialism again. The methods that were used by the Catholic Inquisition experienced their resurrection. Joseph de Maistre to Lenin, by Carl Schmitt and Theodor Adorno to Satanism-panic in the current U.S. Versluis followed the trail of the heretic hunters. In today's justifications of the U.S. state of emergency in the face of Islamist threat, he also provides the features of a antihäresiologischen discourse.

For Versluis is no doubt that after the two main forms of totalitarianism, communism and fascism, the essence identical are: connected totalized, centralized state power with the extinction of individual human rights. But their modus operandi shows few differences: secret police, secret arrests, torture, show trials, forced confessions to public, public executions, concentration and labor camps. Totalitarianism is the "face of evil," whose archetypal form in the struggle of the Catholic Church against the so-called Gnosticism in Western history in her debut appearance.

The original literal sense, the heretic anyone who chooses (from the Greek "hairein"), someone the freedom of individual choice for can claim increases, and at least some of the dogmas of the church accepted. The heretic is committed to something, but from the perspective of the Church, he denies something. The moment in which a historical community of faith sets a binding commitment, it creates the possibility of heresy. In the first centuries of Christianity were of the Gnostics an individual, internal access to religious truths, which pluralism and diversity single lock. Had the pluralistic model of Gnosis enforced, it would not heretics, but only if dissidents. The consolidation of the Church as an institution created by a dogmatic teaching mandatory first heretics. With Irenaeus, Tertullian and Epiphanius began to denounce the dissenters in the Church. the Gnostics Clement of Alexandria, Origen, and Dionysius the Areopagite had prevailed against the dogmatist, had its quest for the transcendence of the subject-object opposition, upon which the heresy-hunting, the establishment of a persecuting Christianity prevented. But Tertullian, who denounced the persecution of Christians by the Roman state, the thought-forms of the pursuing state took over in his struggle against the Gnostics and launched the historic transition from the persecuted Christian church to be pursued. Anti-Gnosis, historicizing and rationalization went into this one.

solidified in the Middle Ages, the belief Heresy is an invention of the devil. She made the torture and murder of heretics possible since they now represent the arch enemy of God. In the Inquisition, the Prosecutor was also judge. In it, the church joined with the state power. She defined deviant thinking as a crime. Persecution of heretics of all stripes since then tried to force the unity of thinking: Think forced shows the specific nature of totalitarian evil . Dissidence is therefore a criminal act, because totalitarian systems "Ideokratien idea gentlemen are. Ideokratien are monistic and totalistic, they insist on the use of ideology in any area of life, Pluralism is anathema to them. The totalitarian State is an attempt to secularism in all spheres of life and extend the only way to achieve this is to impose a totalitarian ideology that brooks no single dissenter. In a Ideokratie is the greatest conceivable crime is dissent. The dissenters proves itself by its existence that the totalitarian construct that is imposed on the Company, is a lie.

Totalitarian discourse in the 20th Century

Two examples of totalitarian discourse from the 20th Century, Versluis examined more closely, were addressed here: the anti-gnostic Eric Voegelin and the polemic polemics antiesoterische Theodor W. Adorno. The anti-gnostic Obsession conservative circles in the second half of the 20th Century is due to Eric Voegelin, is a threat to the modernity of the social order. Following Voegelin appear on interpretations of Gnosticism as a political religion of the Soviet Union, Communism, Hitler or Stalin. But what is referred to in these publications as Gnosticism has nothing to do with the real Gnosis. The truth is that Gnosisbild Voegelin and his imitators identical to the proto-totalitarian, anti-heretical fantasy that Tertullian and others have produced by their polemic. Before the discovery of the Nag Hammadi library in 1945 it was possible to defend that caricature of the Gnosis, which goes back essentially to Hans Jonas. But at the end of the 20th Century is the simplistic characterization of Gnosticism as dualistic and pessimistic acosmic largely discredited in academic research. To make the Gnosticism for the modern totalitarianism responsible for how Voegelin does this appear in the light of current knowledge as bizarre. The anti-gnostic polemic

Voegelin

In his essay "Science, Politics and Gnosticism Voegelin claimed in 1958 that the goal of the Gnostic always the destruction of the old world and the transition to a new one. The Gnostics would use the knowledge escape from this world. Salvation through self-knowledge, then Voegelin possess their own magic and this magic is not harmless. The order of the world does not change just because you think they are bad and try to escape it. The attempt to destroy the world, destroy not the world, but multiply the chaos in society. Voegelin sees in Gnosticism is a form of knowledge which does not differ substantially from others. In reality, gnosis is knowledge of God or the excess over the subject-object opposition. She seeks the unification of the knowing subject and of the divine revelation of content. Revelation presupposes a revealer of what the allegation of self-redemption the soil extracts. Gnostics speak constantly of the necessity of divine revelation and the interaction of the human will and divine grace. Voegelin seems totally absurd the allegation, the Gnostics, strive to destroy the world. There is no single piece of evidence in the historical texts of the Gnostics, that such destruction of the world would be sought. Instead, it goes in the Nag Hammadi corpus always around the inner spiritual experience and its contrast with worldly or political power.

are completely bizarre, the associations that Voegelin between Gnosis and Nietzsche produced. In the "cruelty of the intellectual conscience, speaks of Nietzsche, see Voegelin a Gnostic motif. In Gnosticism the human remains excluded from the transcendent. The Gnostic will to power stumble on the wall of being, which had become a prison. Without reference to any form of authentic gnosis Voegelin writes Nietzsche here a Gnosis, which is excluded from the transcendent. The Gnostic striving for domination, by rule would be God to be God, the Gnostics take the pain of deception and self-mutilation on themselves. Hegel is appointed by Voegelin on Gnostic. The reason: The Gnostic striving for control over the being to obtain this power, he construct his system, the formation of systems is a specifically Gnostic Of thought. The syllogism, which Hegel makes it a Gnostic is: The Gnostics had systems Hegel had a system, which Hegel is a Gnostic, - yes, all Systembildner are Gnostics. It is a mystery, as Voegelin came to the conclusion of the Gnostics strive for world domination, where he claimed at the same time, he was trying to escape her. With the real gnosis, the target for inner enlightenment and union with the Divine, Voegelin syllogisms have to do absolutely nothing.

Voegelin it's not about a knowledge of historical Gnosticism. He is pursuing a different agenda. What is clear when his work "The new science into consideration by the policy." In Chapter about the "Gnostic revolution, the fall of Puritanism," he said, the entire Reformation, the Modern as a whole, must be interpreted by Gnostic movements as the successful infiltration of Western institutions. Puritanism was simply Gnosis. Given the enmity of Calvin and Calvinism against the mysticism or any Gnostic idea must assume Voegelin had thought Calvin and Calvinism are Gnostic in all its Feindchaft against Gnosticism - this is precisely the form of rhetorical twist which Voegelin otherwise the Gnostics accused.

Under the title "substitute religion" Voegelin extends from the charge of Gnosticism to the entire modern world. Now everything bad is "gnostic. "In Gnostic movements we see such movements as the belief in progress, positivism, Marxism, psychoanalysis, communism, fascism and Nazism," so Voegelin. The ubiquity of Gnosticism is a logical consequence if one assumes as Voegelin, Gnosticism was involved in the project of the abolition of the order of being, that order in the transcendent Divine enshrined, and they strive to replace them by a world-immanent order of being, completion, in the realm of human action lies. If the concept of Gnosis is long enough, it can be at the end to any attempt by a social Reform relate.

Voegelin's hidden agenda: the defense of Catholicism, in which he sees the essence of Christianity is clear in his correspondence with Alfred Schutz. 1953 Voegelin writes of protection for him was the true Christianity of Catholicism. Protestantism and modernity are not gnostic in its view of Catholicism.

One of the fundamental errors Voegelin is the confusion of Gnostic with end-time movements, the advent of the millennial kingdom, or the attainment of paradise on earth, expected in the historical time in history. This confusion is all the more remarkable given that Gnosticism is just for a temporality of Christianity to Fought back. Fundamental to the Gnosis, the distinction between the faithful, in the outer church saw the final realization of Christianity in history, and the knowing that their achievement and were present in the heart of everyone is convinced.

Voegelin wrote Why the Gnosis to those objectives which it had distanced itself in truth the most? Where the tradition of historical eschatological expectation has instead originate? In Catholicism. Joachim of Fiore created in the High Middle Ages, the vision of a story that unfolds over the three ages of the Father, Son and Holy Spirit. He foresaw the near arrival of the Third Reich, and this Expectation of a millennial kingdom is the whole of Christianity own. It could with more justice say that this hope of a millennial kingdom is a result of the loss of Gnosis (the vertical perspective of a direct spiritual enlightenment for everyone). In the emergence of a hierarchical social entity, with its emphasis on the historic faith and the sole mediation of the church is the historical origin of the end-time expectation. The Gnostics emphasized the need for individual spiritual experience, they had no secular or historical goals. Where this Gnostic uranium lie disappears, the historical and eschatological, hierarchical church is in evidence, The fighting followed the Gnostics, and kills.

If you realize that Voegelin accuses the Gnostics, which will be added to the truth of Catholicism to the load must, they see only the full extent of the rhetorical inversion, which is based on his Antignostizismus. It serves to disguise the real origins of totalitarianism. The Gnostics were in history, the dissidents, the persecuted - and not the holder of the official Church of God, from whom they were persecuted. Modern totalitarianism has its origins in the historical end of expectations totalistic Church Christianity, which followed every different religious view mercilessly. The Marxist and fascist Belief in the state, to a classless society or a thousand-year Reich to justify virtually any means to achieve them, even the mass murder rooted in the Christian end-time expectation. The historical line of development does not proceed from the Gnostics to the totalitarian systems of the 20th Century. It runs from the apocalyptic expectations of the millennial kingdom within Christianity over the Hegelian evolutionism to the belief of Marx, the realization of a utopian society was imminent in the near future. And it was not far from Marx to Lenin and Stalin to Hitler and the extermination of all those who were regarded as parasites.

The anti-gnostic is the individual spiritual life that goes on inside the people, opposed, he considered the Gnostics as the enemy and indeed marks the emergence of a modern intellectual totalitarianism, fought each search for inner peace, or any orientation in a spiritual world. This new totalitarianism the whole life trying to be restricted to this world. The heirs of the perpetrators of yesterday are the militant secularists who fight every form of spirituality. They are the successor to the Inquisition and the 20th Ideokratien Century.

The antiesoterische Adorno's polemic

Adorno is arguably the most influential intellectuals of the 20. Century. As a member of the Frankfurt School, he was instrumental in the development of the left "cultural criticism." A central theme of his confrontation with National Socialism is his criticism of "irrationalism" which he embodied above all in the "occult" and looked. Adorno's attacks on the occult, a closer look reveals an example of the Antiesoterismus the Left, which is an exact mirror image of the inquisitorial tendencies of the Right.

Adorno was convinced that National Socialism was to lead to the collapse of anti-rational or irrational forces in the Company. His fight against the supposedly irrational authoritarianism of astrology and the occult in his eyes was a struggle against those intellectual currents that had allowed anti-Semitism and Nazism. The view is now widespread, many leading figures of the Nazi era - including Hitler, Himmler and Hess - occult inclinations had. In fact, National Socialism grew out of a milieu that was standing in a loose connection with the occult. To this medium were the Thule Society, various "Aryan", pseudomythologische groups, anti-modernist, neo-pagan, vegetarian and other communities, which are broadly defined as irrational, if not could even call occult. Adorno was convinced the enemy of the rational and humane is the irrational and inhuman, so must the irrational in modern society to be destroyed to prevent the return of the Nationalsoziallismus. From this view, his "theories evidence against the occult" (1946-47, reissued in Minima Moralia). Amazingly,

is completely overlooked by Adorno in that the occultists - along with the Jews - in European history far more on the side of the persecuted, as a place to which the pursuer. When Adorno died of the same rhetorical inversion, as Voegelin and others? Fundamental to Adorno's criticism of his occult belief is of its irrationality, its absolute contrast to the rational. This dualism is typical of the logic of the Inquisition. Adorno objectifies the occult and the occult in a way reminiscent of the argument forms of anti-Semites. In his polemic antiesoterischen found just gross generalizations, cartoons, half-truths, logical fallacies and lies, as in the former.

is in his "Theses against occultism" Adorno on far-reaching claims. The tendency to occultism is a symptom of regression of consciousness. The awareness has lost the power to think the Absolute and Relative to endure. Monotheism falls into an after-mythology, "the spirit" of merging in spirits and lose the ability to recognize that the latter did not exist. The covert forces of society fooled their victims with false prophecies and after thousands of years of education returning to humanity in again the panic, the domination of nature by traffic, to a rule of man, all the horrors of, meet the man ever had to suffer by nature.

Adorno remains a more detailed definition of guilty, what he means by occultism. Obviously, he thinks primarily of spiritualism, to the media and soothsayers. He also speaks of a born-again animism, which negates the alienation, which he himself caused I, for which, he offering a non-existent experience. But why an "animistic" or "occult is" experience per se non-existent? Just because it says so? Assertion without proof, no argument. As Adorno comes from the claim that the occult is a symptom of regression to the other, the domination of nature had been wrong in the rule over the people - and that has to do the one with the other?

Adorno makes a return to magical thinking responsible for totalitarianism. But the relationship between them is not established by him. His claim that the hypnotic effect of magical objects to the same totalitarian terror, both would be the time of a hanging in the air. His explanation is bizarre: the chart as directed by the central office to the citizens and the numerology prepare them for the statistics of the management and price control. Finally, the integration turn out as the ideology of disintegration into power groups, which cut off each other. Whoever stumbled was lost. A user of Tarot cards is an SA member equate? It is completely incomprehensible because of what logic we should get from the oppressed and marginalized in the form of the occult, astrology and the Kabbalah numerology to the directives of a central office or the statistics of the administration. And as for the power groups As for the cancel each other: the "occult" is in the history of the West in general on the side of victims of such Aurottungen found. Heretics and witches were the oppressed, the marginalized, the victims of the Inquisition. But miraculously they turn in Adorno in the privacy of the bureaucracy from which they are pursued in the perpetrator that they pursue. to

Without realizing it reproduces, Adorno in his rhetoric antiesoterischen the argumentation of anti-Semitism. Occultists associated with him with unsavory, anti-social edge phenomena, reveal the forces of decline, a "disease of consciousness", for which the Waste from the world of phenomena to intelligible world, the occult is unhealthy in a barbarous manner. The occultist, according to Adorno would bring the world in accordance with its own decadence. to "The" power of the occult in his view, "like fascism" are "not merely" pathic, both are related through their model of thinking together. Instead, there is a relationship between anti-Semitism and Adorno's attack on the occult.

The occult is to Adorno's infamous dictum "the metaphysics of the stupid." Spiritualism, which he equates the occult, had not brought to light, late notices as grandmothers. Towards the end of his theses with Adorno remains a global interpretation of religion, according to which the great religions of the fate of the deceased either with thoughtful silence, or taught the resurrection of the body. They have always maintained the inseparability of the spiritual and the physical. There was nothing spiritual in them that was not anchored in sensory perception or demanded physical performance. The other hand held occultists - Adorno - this view for not facing, made about the idea of resurrection funny and not intended for release.

This reasoning is not only because of strange, because spiritualism is usually accused of He does not distinguish sufficiently between this world and the hereafter, but also because the occult is something untestellt what you can not blame him historically. Even a superficial knowledge of the history of esotericism can teach you that the relationship between the physical world and the spiritual world was a central theme for the New Age and that the idea of a "Geistleiblichkeit" in it still plays a major role.

Adorno concludes with the assertion that the idea of the existence of ghosts is driven to an extreme expression of a bourgeois consciousness. This thesis is not that far away from Marx, for whom the religion was the opiate of the people.

Adorno's theses a collection of confusion and generalizations are mixed with a disturbing bitterness that borders on nihilism. It was hard to understand how someone who was with the rhetoric of anti-Semitism so familiar, this rhetoric in his own polemics antiokkultistischen reproduce so unrestrained. Versluis says Adorno tried theses' is no more necessary to understand the occult or appropriate to show how the "Protocols of the Elders of Zion" are striving to understand the Jewish culture or Jews.

The antiokkultistischen resentment Adorno vagi to the present day through 'critical' literature. In particular, radical secularists have his voice and made his own argumentation. In the confessional literature produced by them also the view of Marx returns that religion is opium for the people, except that religion now replaced with occult or New Age.

The deeper reason for the convergence of right and left polemics

Although Voegelin and Adorno from two opposite sides are, but they are in agreement in a fundamental error. Somehow, they try "Gnostic" or "occult" for the rise of totalitarianism to blame, even if, as recent research has shown that occultists were in fact the first victims of the Nazis, they were suppressed, imprisoned and killed. If Voegelin's thesis that the Gnostics were responsible for the left or Marxist totalitarianism, would contain a grain of truth, how is it possible that are influential left or Marxist authors just such Antiokkultisten or anti-Gnostic, as their opponents in the rights? Voegelin and Adorno both make the claim that Gnostic occultists or were responsible for totalitarianism, but both remain the evidence for its assertion guilty. In Adorno can be the same ideological spirit of the Inquisition see how in Voegelin. Adorno hated Nazism, Communism Voegelin, both looking for an ideological and political scapegoat the can they blame for that which they abhor. Occultism and Gnosticism are ideal scapegoats because they carry a lot of historical burden around with them, they adhere to centuries-old suspicions, but they remain vague and indefinite, and are therefore very suitable as objects of contempt, because of its vagueness. Everyone knows that occult or Gnosticism are "bad, even if hardly anyone knows exactly what to mean.

Voegelin and Adorno were desk workers, which was limited to an intellectual witch-hunt. The practical consequences of such demonization settled since 1933 in Germany observed (details in the below-mentioned publication by Corinna Treitel). The moral implications of Voegelin's and Adorno's polemics are more serious, as both were published after 1945.

For Adorno, Voegelin and all those who still attach the rhetorical constructs of "progress" and the "Enlightenment," the "occult" is an easy target and a convenient scapegoat. Occultists represent the "overcome superstition" of the past, the "Dark Ages and are therefore of left and right-wing ideologues who use the rhetoric of progress, which they justify the transition to a future utopia, like as targets of their eradication campaigns chosen, where the "regressive" forces trying to eliminate the Company.

Anti occultism is a separate phenomenon that is observed both in rights as in the left. The lure of ideological inquisition and political scapegoat rituals on both sides of the spectrum of the same size and the natural victims are often the "occult." With their rhetoric antiokkultistischen the right and the left reproduce - usually unconsciously - the language and reasoning patterns of their predecessors in the Inquisition and the witch hunters in the early modern period.

It is easy to understand why conservative writers who were close to the Catholic Church, as Voegelin, or Carl Schmitt, consciously or unconsciously, the Inquisition, as an intellectual and political role model took over. But why leftists such as Adorno and his imitators?

Anti occultism and the anti-New Age are deep into the thinking of the 20th Century interwoven, both in rights and in the left. Communists and Nazis continued the earlier practice of the Church, those representing supposedly "irrational," "occult" or "heretical" beliefs, persecuted and destroyed. In reaction against the "irrational" aspects of Nazism Adorno was exactly the kind of rhetorical Demonization continues to operate the Nazis against unpopular minorities. And in his crusade against the irrationalism Adorno overlooked the terrible role of rational industrialism played in the Nazi regime: what else were the gas chambers, as industrial death chambers? Anti occult and anti-New Age are so deeply rooted in the foundations of Western society, that even by mystics and occultists are hardly noticed that recognize above all the critics, the centuries-old exclusion tactics are no longer as such, even if they are in their tradition. Virtually no one in the left camp seems to have the unpleasant origins and implications of Adorno's remarks anti-occultism, as an alternative you almost tacit or explicit consent affirmations of his prejudices. course you have to reject the occult. But the unconscious such prejudices are, the greater its power. The esoteric research has set out to educate about such prejudice.

* Arthur Versluis is Professor of American Studies at Michigan State University, editor of Esoterica and the founding president of the Association for the Study of Esotericism.

Arthur Versluis, The New Inquisition : Heretic-Hunting and the Intellectual Origins of Modern Totalitarianism
Corinna Treitel, A Science for the Soul: Occultism and the Genesis of the Modern German

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The Enlightenment myth of the New Age as the other reason is subject to revision.

By Lorenzo Ravagli

The history of the West is the story of a perpetual struggle against an imaginary enemy. This story can be traced back to the reasoning of monotheism. Judaism and Christianity displaced paganism, the Catholic Church, Gnosticism, later, the magic, Protestantism, the "paganism" in Catholicism, the elucidation of the occult. In all these repressions esoteric knowledge (spiritual wisdom) was suppressed. The esoteric research appears today to clarify the information about themselves and thereby consistently leading to the end. She raises the repressed into consciousness again, exempt the West final of ideological totalitarianism. Thus the New Age researcher Wouter J. Hanegraaff, in an essay from the year 2005.

knowledge published in his 2005 essay, "Forbidden: Anti-Esoteric Polemics and Academic Research" represents Wouter J. Hanegraaff argues that the so-called Western esotericism is the historical product of a polemical discourse, to Beginning of monotheism can be traced. In the course of this discourse, today's western culture average constructed their own identity and does so to this day. This construction of identity takes place in that we tell ourselves and other stories about who, what and how we want to be themselves. Today's scientific esoteric research is so far a challenge to the academic establishment, so is the self-understanding of Western culture, as it is precisely these stories in question, undermine, and forces us to recognize who are what and how we really are. The deeper reason for the rejection of the academic establishment against the esoteric research is an instinctive resistance to the collapse of the certainties that mediate these traditional tales.

Each polemical discourse is based on the feeling of a threat. It assumes that the threat is relatively unclear. It requires an object, an audience and simplifications. Simplification is the main instrument of the polemical discourse that aims to design a completely "other" and to objectify this. The "Other" of the polemical discourse is always imaginary and can make as an imaginary size so as better services for the construction of their own imaginary identities. The other is as the absolute evil represented, while the party represents the polemicist is the absolutely best. Such an exclusion of the imagination is based on the polemical discourse that has for many centuries led to what is known as Western esotericism and allows these esoteric appear today as an isolated field of possible research while she was in fact an integral part of Western culture and is.

Of the two strategies of exclusion that have been applied in the course of Western history against the other, the ban and the Ridikülisierung is now only the latter remained, although in the present trends are again to resort to stricter means of the ban. (One study in this context, the strategy of the anti-cult and anti-cult movements, achieved through influence on parliaments and governments to ban the allegedly dangerous to society "others"). But the Ridikülisierung is merely the remnant of a much more militant form of the polemic that made use of earlier governmental power in order to exclude the "other" to prohibit and destroy.

The great polemical narrative

The great polemical narrative of the West against the New Age developed over several stages. First came the "Mosaic distinction" (Jan Assmann), which was based on the grounds of monotheism. Monotheism constructed his own identity to be the true religion, "against which he polemically constructed" paganism, polytheism and idolatry. In monotheism, the true religion of the one invisible God, by definition, challenges the false worship of false gods. The construction of the "pagan others" was the first step on the way to the formation of Western identity. But despite the exclusion discourse against paganism remained the ideas and traditions important components of Christianity, to the development of the West exerted a significant influence, which can be seen from the history of Neo-Platonism, the Aristotelianism, Hermeticism or the variety of "pagan" practices that are still not vanished from everyday life. Since the "paganism today," a lively part of Western culture has remained and become an integral part of the history of Christianity, this integral paganism was pushed into an imaginary space in which it could be fought constantly as the "other" and had to. Only by continuing controversy, the "Western" identity was under changing historical conditions ever reproduce again.

The construction of the Gnosis

In first centuries of the history of Christianity designed this against the heresy that was imagined in the form of Gnosticism. Gnosis or Gnosticism is an artificial construct that was created by a polemical discourse that was so successful that until the second half of the 20th Century, the majority of scholars to the actual historical existence of Gnosticism believed existed, but only as an imaginary size. Gnosticism is a dubious idea that should be created a false perception of history and its use is best avoided. The polemic against heretics in the early centuries of Christianity to the 20th Century set in, what the academic Research on the Gnosis understand. Gnosticism was the wrong religion, religious error and was denounced as dangerous and immoral because it promoted individualism. Your reference to the limits of philosophy and the individual experience access to the divine could be re-interpreted as a plea for the irrational.

proves, on closer inspection, the so-called Gnostic movement, or religion as a non-existent. Instead one finds in the Roman Empire in the era of Hellenism, a diffuse and complex type of religiosity that aspired to knowledge (gnosis) and saving esoteric knowledge. She ignored orthodox boundaries and could both paganism, Judaism, Christianity and subsequently in Islam appeared occurred.

The construction of the magic

behaves similar with the construction of magic as the "other" of orthodox Christianity. Already the Greek magic was a diffuse, pejorative term that referred regarded as illegitimate religious practices. The early Christians adopted this socially inclusive term, and reduced him to the "traffic with demons," the false gods of paganism. From the perspective of antiheidnischen against religion was magic for the dominion of the enemy of mankind. The religious wrong has become a danger to society. This had to counter attack of evil to be protected. The assumption that there is a movement of evil demons was the basis of the polemic against the Magic, which has now been assigned a variety of divinatory practices of semantic technologies on the invocation of angels or souls of the dead, to the knowledge of witches, etc. Once again, hides the fact that all of these practices has been denounced as a lawless, dangerous, immoral and wrong, only the historical truth that they were for centuries an integral part of living Christianity. As in the case of Gnosticism are the categories of the polemicist was later adopted by academics and have the interpretation of the history of Christianity and Western culture distorted.

The reconstruction of paganism

Ironically, the Catholic Church was taken just as paganism, which had to exclude from the tried, when Protestantism arose, and construct the Catholicism as the continued existence paganism in Christianity began. Now, saw the role of Protestantism in the true religion and Catholicism was declared to be the wrong one. In Protestantism was added to distinguish between faith and works. Salvation comes by faith alone, works, rituals are irrelevant. The influence of Protestantism on the understanding of religion in modern times can not be overestimated. Only during the 20th Century began the religious studies to overcome the obsession with Protestant beliefs, to theoretical lessons, and started again recognize that practices such as rituals, ceremonies and so on become an integral and central part of religious life are. "The rejection of Protestantism of" symbol, myth and ritual has led to a narrowing of the religion and its understanding. Excluding these dimensions of religious life, however, neither the historical reality of Christianity nor any other religion to be understood.

For the most polemical narrative of Protestantism was at two elements: he encouraged the exclusion of the pagan, Gnostic and magical, which began just flow back into the Renaissance back strong in Christianity (Marsilio Ficino, Pico della Mirandola, Ludovico Lazarelli) and he narrowed the understanding of religion in teaching, speaking and writing. Forms of religious life, lay their emphasis on practices were degraded so again: this is particularly true of the so-called paganism, which was again the dominant theme, as it was in the colonial empires in new form in appearance. In its fight against Protestantism pictures and works of his self-image as anti-magic, and antimythische antiritualistische strengthened against religion in general. The backlash against this rigorous Purism was inevitable: it came out even in Protestantism, which generated some of the most important trends of the history of Western esotericism: the work of Paracelsus and Jacob Boehme, the manifestos of the Rosicrucians, and finally the Christian theosophy. The Christian theosophy after the Reformation was a child of Protestantism. Against this internal enemy, the Protestant church has taken action and added to other marginalized the Christianized paganism of Neo-Platonism and Hermeticism, Christian Kabbalah, the Paracelsism, Rosicrucianism, Christian theosophy - and in the 20th Century anthroposophy added. This story is to understand why some of the sharpest Polemics against anthroposophy today are carried forward from a Protestant perspective, which has an intrinsic structural relationship with the atheist left.

The construction of the occult

In the century of the Enlightenment finally continued exclusion of the Protestant discourse as a polemic against the "occult." There was the mythical conflict between science and superstition, reason and unreason is not at the beginning of the Enlightenment. The early Enlightenment saw themselves on the side of truth, the real matter of course, religion. Leading representatives of the Royal Society insisted on the possibility of witchcraft and the meaning of demonic Impacts on nature. Kepler was a practicing astrologer, Newton and Boyle were alchemists - and devout Christians - the so-called occult sciences were an integral part of the "scientific revolution". The rejection of occult sciences can not be declared a distinguishing feature of the scientific revolution in modern times. The discourse of enlightenment, in the course of the 19 Century, developed the historical development of extremely simplistic, and reason against the irrational, the science against superstition playing off coincided with his arguments back to all the patterns that foreshadowed those of the monotheistic and Christian polemicists already were. From the standpoint of the progress of science, the Pagan now appeared as the primitives, which are at a junior level of development remained. The concept of the fetishism of replacing the idolatry. The consciousness of the primitive fetishist could allegedly not between the physical image and the term to distinguish the former symbolized and the practice of primitive magic was based on the alleged confusion of imaginary correspondence with mechanical causal effects.

The other was the imaginary "other of reason" (Hartmut and Gernot Böhme). As such it exerted an immeasurable influence on the history of science and Western culture. The Ideologues of the Enlightenment defined their own identity in the 19th marginalized century by a polemical discourse that it offered itself as entirely rational, and all forms of superstition as totally irrational and absurd. Not only the dogmas of the church were now in the reservoirs of the irrational, but also the entire hermetic and even the occult. This "irrational" has been ridiculed, but the accusations of immorality and danger were not far away. This is especially true for a number of modernist discourse that fascism and National Socialism as the enemy and return of the Gnostic as the fatal consequence of "Destruction of reason" (Lukacs, Voegelin, Adorno) consider that connects vague but persistent with the "occult."

is nothing esoteric, so Hanegraaf conclusion that is not designed for some reason by someone as esoteric. That Western esotericism, that is an essential, inseparable part of Western culture and its history, has been almost completely ignored by the academic research, can ultimately only be explained psychologically. Because Western culture has emerged in a polemical narrative to its foundation it has to displace a substantial part of this foundation and when to declare non-existent. The recognition this suppressed history of the recognition of a shadow is the same. The recognition of the shadow shattered self-image, based on the displacement of the shadow. Tremendous psychological (psychosocial) energies are spent to produce this fragile image of a perfectly rational and transparent, pure self. The recognition that the repressed shadow is an integral part of this self-destructs, this self-image and cut the inflation of reason any foundation. If the western culture from the great polemical narrative emerge that would not look the same as before, the ground beneath our feet would disappear and threaten the apparent chaos. The scientific New Age Research is the role of a therapist, the vereinseitigte Western culture can lead back to their entirety, by giving us aware of doing what we have left everything behind, marginalized and suppressed, in order to become what we are today.

From Hanegraaff has recently appeared: Swedenborg Oetinger Kant: Three Perspectives on the Secrets of Heaven

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look in the mirror

By Harald J. Kiczka

Lorenzo Ravagli: Divided face

The contrast between angloprotestantischem sense of mission and the creation myth of the Hopi Indians with a message of peace and prophetic visions of the future Ravagli Lorenzo, in his book published in the fall to the roots of American state and exposes the inner turmoil of a country to understand that searches an imperial megalomania and isolationism after an orientation. \u0026lt;Amerika Selbst> looking after themselves is the subtitle of this book, which tries Ravagli structured in four chapters, making this enigmatic empire understandable. Thus the book with its 114 pages a compact analysis, however, more than 230 years of history of the confluence and merging diverse currents, mainly from the Europe of the Enlightenment. We find not only the historical Foundations for today's America in its policies, its social life, its culture and religions, but also that of the spirituality of indigenous people, the example of the Hopi Indians. This long-overdue assessment of the \u0026lt;indianischen Amerikas> countenance occupies a large part pleasing, makes us acquainted with the myths of the Native Americans, and points to the spiritual impulse. Thus, in their world view of human origins in the cosmos, and there is also its future.

child of the Enlightenment

Ravagli points to the essential feature of American identity that America since its founding in Anglo-Saxon traditions, relies on the Calvinist Puritanism and the related ethics. America is a child of the Enlightenment, posits the author, as has been put up "the first time in the history of the western part of humanity in the New World to create out of rational considerations, a company that not only a centuries-long tradition should "be justified but by ideas. America is, according to the author, an artificial creation that has emerged from specific European ideas.
In clear easy steps outlined the development of the American form of Protestantism. Ravagli quoting Gunnar Myrdal, in his view, the religious, ethnic, regional and economic Americans shattered by a common social ethos and political beliefs are held together. There are elements of belief in freedom, equality of opportunity, individualism, and justice. This \u0026lt;amerikanische Glaube> is therefore the creation of a dissenting Protestant culture, according to Gilbert Keith Chesterton the secular credo of a "nation with the soul of a church." In other words, it is the civil religion of America.

\u0026lt;Gelobtes Land>

is clearly in Ravaglis pleadings that the Protestant origins of American culture in the puritanism of the early settlers are due. Religious reasons for the colonization of America were key driving forces that have been preserved. Many immigrant groups have been marked by religious self-understanding of the colonists as a community of elect who had made a covenant with God. She likes to compare himself with the Israelites, led by Moses from captivity in Egypt. The first settlers of America came out of the "old corrupt Europe" to establish a model for the rest of the world a \u0026lt;Stadt on a Berg> that \u0026lt;New Jerusalem>. They all lived in Land> \u0026lt;Gelobten in \u0026lt;Gottes Land> own, and felt - as the last years of the reign right circles have been under the direction of evangelical fundamentalists - many still feel their country is the \u0026lt;New Israel> with a mission sanctioned by God, and religious references are primarily Old Testament.

mystery

Ravagli summarizes the American cultural history and opens the reader the possibility that America can understand better today on its historic foundations. The \u0026lt;Gespaltene Antlitz> is not only the result of projections, depending on which setting looks to the viewer on the \u0026lt;Amerikanische>. Ravagli names the two ways of looking at Amerikaphilie and America phobia. He has occasionally haughty intellectual critics of America and the Americans in their place by showing them holds a mirror. "If the Europeans today look to the West, they see in a mirror, [...] appears only in that mirror magnified everything and all the more easier to see."

America is the first time a state entity, which is composed of nearly all ethnicities, religions, races and languages of the world. The second coming of Christ, the numerous religious groups are expected in the U.S., "occurs on spiritual way in the encounter between people, between cultures and peoples." In this Sounds of comforting words that may be leading the American people on this path of individuals and of humanity to Christ. This book is recommended to anyone who wants to understand the "mysterious empire in the West" (Klaus Harpprecht) and estimated an anthroposophical approach that does not need to keep to well-known terms.

face Divided: America in search of its identity , gate-Verlag, Dornach 2008th

Originally published in the journal "The Goetheanum.

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rise to the myth II

A review of Michael Birnthaler

myths and mythologies celebrate in the presence of a happy renaissance. Harry Potter, Lord of the Rings, Eragon, King Arthur, Atlantis are obvious examples of the unfulfilled longing of man for a re-enchantment of the world by ancient and modern myths and fairy tales.

more astonishing, it seems to mind that are technically demanding books that illuminate the background of mythologies extremely rare. With the work "rise to the myth" of the famous writer and anthroposophical Waldorf teachers Lorenzo Ravagli finally joins the previously painful gap.

with high intellectual rigor in the 200-page- Publication, the mythological pillars on which rests our postmodern culture is shown. It stretches of this vast literary work sheets, which lures the reader into the world of history and stories, and built him one time with exciting stories and confronted the other with sharp-analysis of civilization crises.

By the way is thereby set the striking conclusion that the results of the great myths of researchers such as Jean Gebser and Mircea Eliade and the spiritual research of Rudolf Steiner can come harmoniously on this issue by clever change of perspective to cover.

The focus of the study are at Ravagli in exemplary fashion the fascinating mythology the Navajo Indians of the North American Canyon Country. At the impressive description of her worldview matures in the reader an increasingly frightening certainty: the foundations of our Western culture, our modern notion of space and time of creation and the workings of the divine is as narrow and impoverished view. As a miserable ruinous remains of a formerly grandiose spiritual "world's Cathedral" seems to our current mechanistic understanding of the world.

A renewed and justified respect for the religion and culture of ancient peoples, in particular to develop here the Navajo, but only one side of the merit of the author. The special allowance is rather to have been an accurate description of how the consciousness of people throughout human history in specific steps more and more sophisticated: from the archaic, through the magical, mythical up to the present mental-rational consciousness. The next stage, the integral consciousness, according to the author, but can only be achieved if design is built at the level of myth. At this point Ravagli shows in an explicit manner, what we "of the so-called primitive peoples, which are still occasionally referred to as" primitive cultures "for his own good to learn.

In a time of anthroposophy in gross Racist way of thinking is accused are sensitive, positive and profound depictions of the mythical Lorenzo Ravagli cultures (in this case the Indians) a "mental time" for an anti-racist and tolerant discussion of foreign nations.

But actually it's the author claims to far more. For
Ravagli sees humanity openly in a global abyss arrived. Enormous economic, social and ecological disasters are part of the signature of Western apocalyptic humanity. The reasons the author believes that the modern unspiritual, one might almost say "distant mythology" awareness, primarily by fear and greed is marked.

calls with pithy formulas of the author to the reader in the preface, that the only way out of this global dilemma is the development of a new consciousness of the living earth. In short, the man must be as he says, rising to a mythogenen consciousness, "a vicious circle of mutually reinforcing fear and greed and the ever-futile attempts to conceal the resulting existential torment by presenting to us, our rationality have everything under control and will overcome all problems, we can liberate ourselves only if we choose, that reality restored to our consciousness and life, tells the myth. The new consciousness, spoken of anthroposophy, which is the insight into the relationship of all life on earth, and the shared responsibility of bringing all this life and the practice of life, some of whom have still preserves on earth existing mythogene communities include over thousands of years together. "

Ravaglis new book is written as a rich educational and scientific polemic as a necessary new consciousness. Unfortunate in this work is unique and alone, that it will probably reach especially those readers who make friends with the Ravaglis sophisticated spelling and admirable abstraction.
It deserves a large to find readers, for our time needs more than ever, a re-enchantment through the myths and at the same time, "a guide for the" rise of a myth.

Lorenzo Ravagli: rise to the myth: a way to heal the soul in an apocalyptic time

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thinking of the myth

A new light in the sky of thought appears in the form Spuras Martin, who with his brilliant debut The victim refused of Prometheus, a groundbreaking contribution to the interpretation of mythical images of thought and intellectual history of the West does.

Spura is making in his book nothing less than a reconstruction of the crossroads and breaks in the development of consciousness of the West, which opens in a clear, formulated philosophical perspective, like the present humanity can get out of the impasses in which it has fallen by this development. Central to his investigation, which borrowed as much to the conceptual language of Heidegger as the thought forms of anthroposophy, a philosophical meditation is about the nature of sacrifice and myth. Spura developed a completely new shape - like new in comparison with the approaches of other mythographers 20th Century - the myth to think, which is neither symbolic nor naturalistic, but simply spiritual. The myth is an image of the real story. This story is primarily spiritual and consciousness story. The images of myth, whose meaning he entbirgt describe this very spirit and history of consciousness and embrace a period of millennia. They reach far back in time without writing and have the same degree imminent future of humanity. They relate as much our present. They contain not only information about the history of humanity as a collective, but also descriptions of mental processes that took place in each individual and still play.

is not only the myth thus receives a whole new meaning - which in truth only his forgotten is old, eternal - but also the revealed religions, especially Christianity, which can be thought of as a necessary consequence of the developments described by the myth. The truth of Christianity can be thought , as well as the truth of the myth. They are not mutually opposed. They are also not opposed to philosophy. Rather, the philosophy is to turn its back end to the myth, in order to have it a revival. What the geniuses of the German Frühidealismus have formulated a program will be redeemed by Spura possible in a broad sense, that philosophy must be re-mythology, while retaining the clarity of the concept and the rational form.

All of Spura studied myths describe the relations of men to the gods and the changes of these relations. The emergence of the rational mind, philosophy and science two and a half millennia is the result of actions of the gods, who initiated those enormous change in the consciousness of Western man, by which they were drowned himself: by which they vanished gradually from the consciousness of humanity, to live on in the unconscious depths of human souls. Not only in the Greek myth goes Spura the certificates of these upheavals, but also in Germanic. The story of Prometheus, the fate of Tantalus, the Demeter and Persephone, of Apollo and Dionysus, the Edda, the Nibelungen, Beowulf and Parzival make each of different points of the same operations or specific aspects of these processes dar. Prometheus brought the humanity that the light of consciousness and Sciences and entbarg in this way beings, he covered both the gods - the being - from the people. In the figures of Dionysus and Apollo, in the fortunes of Demeter and Persephone, of Orestes and Iphigenia was preparing to overcome before the awareness of these historical episodes Prometheustat. The captive in the Caucasus and the hope of the Pandora experience a new and profound light. The fate of Baldur and tell the tales of the twilight of the gods, albeit from a different perspective, from the advent of the rational, conceptual view of the world and the possibilities of overcoming them.

testified in a very different kind of Job, the relationship of man to God. His assurance of salvation and his confidence that his redeemer lives, represent a major step in the development of knowledge of the people of God and of himself dar. appears in it from the history of Judaism, a burgeoning relationship of humanity to the wisdom, to Sophia, which can only develop in the coming year with the involvement of thousands of real historical consequences of the Incarnation.

The alchemy of the Middle Ages and the "Aurora Consurgens of Thomas' Aquinas Spura obtained by a unique depth of interpretation, which is proving its relevance to the present, finally, the Rosicrucian mystery and the Isis-Osiris-Horus myth, which is reflected in the immediate present.

The impending transformation of Western consciousness is to win but not without a confrontation with evil. In many forms of the myth speaks of the evil that prevails in the deep layers of being and the human soul, and in modern times, especially in the presence of a new phenomenon takes shape. With impressive precision and clarity Spura characterizes the configurations of this man- created evil in the end are united international scientific rationality and the sham real structures of a second nature, which becomes detached from their producers in the technomorphic layers of existence. What in the realms of technical artifacts in the cyber world and the global information systems is taking shape is a specifically modern manifestation of evil that threatens the people in their being. While the man in the image of the divine archetype, the potential inside her, by returning to the divine wisdom and love, the gap between itself and its origin to overcome, tears in the "images of images of a new ontological shift" going on by humans, which threatens to drag him with her into an abyss of illusion and death, from which there is no escape. Spura offers in his analysis, a myth fed by the philosophy of technology, which relates to Heidegger, but far extends beyond it. This is also the place where he dealt with the temptations and aberrations Sloterdijk and his praise of self-modeling technomorphic of man.

out the future path of the West through the redemption of evil. Only the integration of the shadow figures that have emerged out of a man whose transformation through love, will also deliver the forged in the Caucasus Western intellect. The ratio must be life-destroying love to be redeemed, the powers of the heart must be included in the intellect, the thinking has to verchristlichen when the threat of Apocalypse is to be averted. Finally, throw

Spuras analysis, a completely new light on the greatest crimes of the 20th Century, the Holocaust, the Nazis and communism. Impressively, he argues that the deeper will of Nazism and communism, the totalitarian will, which alienated the people being and propels him into the sacrifice of others, is by no means overcome. The dehumanizing political religions of the 20th Century, which brought hecatombs victim to self to get in power, from the oblivion of being and the denial emerged of self-sacrifice, they continue to dominate in metamorphosed form the companies that allegedly emerged from overcoming them. Economism, consumerism and technocracy, which have taken the place of the totalitarian systems are based, and also to the oblivion of being and the denial of self-sacrifice as that. The danger that threatens us is, however, much harder to detect because it is obscured by illusions. In the re-emergence of eugenics and medical practice of selection is becoming apparent that the repressed and seemingly vanquished returns.

Humanity stands at a crossroads. Either way it sets the continued refusal of the victim, or it is able to align themselves with the models, a different kind of myth. He tells of the search for the divine Sophia, the love that redeems the evil. He tells of the voluntary adoption and transformation of the shadow of the death and resurrection, which can result from the abandonment of the already fleeting. He tells of how the fire of the heart saved the intellect of the people and the gods themselves alienated. The myth will be considered. He is not a vanquished stage of development, but the continued flowing source of being, from which we draw our life. He is concerned, it can us not fall back into a world of the irrational, but just keep us from such a relapse, which is that we succumb to the unexposed myths of rationalism. This promises us the Promethean light of knowledge, without the redeeming and reconciling love of Persephone. He wants us to believe in this light alone lies our salvation. That is not true, this already shows the fate of Tantalus.

Lorenzo Ravagli

Martin Spura, refused the sacrifice of Prometheus: The Ariadne thread of Western intellectual development

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