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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