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THE OCCULT ROOTS OF NAZISM Secret Aryan Cults and their Influence on Nazi Ideology NICHOLAS GOODRICK-CLARKE TPP TAURIS PARKE PAPERBACKS Nicholas Goodrick-Clarke is a specialist on Nazi ideology and currently Research Fellow in the Western Esoteric Tradition, University of Wales, Lampeter. Reprinted in 2005 Published in 2004 by Tauris Parke Paperbacks and imprint of I.B.Tauris & Co Ltd 6 Salem Road, London W2 4BU 175 Fifth Avenue, New York NY 10010 www.ibtauris.com Copyright © Nicholas Goodrick-Clarke 1985, 1992, 2004. The right of Nicholas Goodrick-Clarke to be identified as the author of this work has been asserted by the author in accordance with the Copyright, Designs and Patents Act 1988. All rights reserved. Except for brief quotations in a review, this book, or any part thereof, may not be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publisher. ISBN 1 86064 973 4 EAN 978 1 86064 973 8 A full CIP record for this book is available from the British Library Printed and bound in Great Britain by MPG Books Ltd, Bodmin. Contents Page Acknowledgements iv Illustrations v Author's Preface to 2004 Edition vi Foreword ix Introduction 1 PART 1: THE BACKGROUND 1. The Pan-German Vision 2. The Modern German Occult Revival 1880-1 9 10 PART 2: THE ARIOSOPHISTS OF VIENNA 3. Guido von List 4. Wotanism and Germanic Theosophy 5. The Armanenschaft 6. The Secret Heritage 7. The German Millennium 8. Jorg Lanz von Liebenfels and Theozoology 9. The Order of the New Templars PART 3: ARIOSOPHY IN GERMANY 10. The Germanenorden 11 . Rudolf von Sebottendorff and the Thule Society 12. The Holy Runes and the Edda Society 13. Herbert Reichstein and Ariosophy 14. Karl Maria Wiligut: The Private Magus of Heinrich Himmler 15. Ariosophy and Adolf Hitler Appendix A: Genealogy of Lanz von Liebenfels Appendix B: Genealogy of the Sebottendorff Family Appendix C: The History of Ariosophy Appendix D: New Templar Verse Appendix E: The Modern Mythology of Nazi Occultism Notes and References Bibliography Index Acknowledgements SEVERAL individuals were kind enough to help me gather the rare sources ofAriosophy and also offered valuable encouragement. Here I would like to thank especially Mr Ellic Howe, Pastor Ekkehard Hieronimus, Dr Annin Mohler, Professor Dr Helmut Moller, the late Herr RudolfJ. Mund, Dr Reginald H. Phelps, and Dr Wilfried Daim. Meetings and correspondence with Herren Hermann Gilbhard, Gerhard Kurtz, Eckehard Lenthe, Arthur Lorber, Adolf Schleipfer, Karlheinz Schwecht, Dr Johannes Kopf, and Dr Johannes von Miillern-Schonhausen also furthered my quest in Germany and Austria. An earlier version of this work was submitted as a thesis for the degree of Doctor of Philosophy in the University of Oxford and I therefore wish to record my gratitude to my successive supervisors who gave constructive criticism and support: Professor Norman Cohn, Dr Bryan Wilson, and Professor Peter Pulzer. I am also grateful to the German Historical Institute, London, for the award of a travelling bursary in 1978. I owe thanks to the libraries and staffs of the British Museum; the Bodleian Library, Oxford; the Warburg Institute, University of London; the Wiener Library, London; the Bundesarchiv, Koblenz; the Bayerische Staatsbibliothek, Munich; the Berlin Document Center, and the ~sterreichischeN ationalbibliothek, Vienna. I am finally grateful to Mr Leonard Baker for assisting me in the correction of the proofs. Illustrations between pages 150 and 151 Guido von List 19 10 Freidrich Wannieck Freidrich Oskar Wannieck Blasius von Schemua Philipp Stauff Bernhard Koerrier List, Das Geheimnis der Runen (1908) List, Die Bilderschrift der An'o-Germanen (19 10) Tarnhari, name-runes and occult coat-of-arms, c. 19 15 HA0 pilgrimage to Carnunturn, June 19 11 Funerary tumulus for F.O. Wannieck in Munich, 1914 Jorg Lanz von Liebenfels PONT Flagstone showing knight and beast, excavated at Heiligenkreuz Abbey in 1894 Ostara illustration, 1922 Burg Werfenstein Werfenstein ex-libris Templar Room at Burg Werfenstein Marienkamp-Szt. Balazs Staufen Theodor Fritsch Lodge ceremony for novices, c. 19 12 Founding meeting of Order at Leipzig, 24/25 May 19 12 Rudolf von Sebottendorff Thule Society emblem, 19 19 Herbert Reichstein Frodi lngolfson Wehrinann Gregor Schwartz-Bostunitsch Rudolf John Gorsleben Werner von Bulow's 'world-rune-clock' Karl Maria Wiligut in July 1945 Wiligut family seal, 1933 SS Totenkopfring design, 194 1 SS-Oberfuhrer Weisthor (K. M. Wiligut) in 1936 Author's Preface to 2004 Edition AS WE witness the renewed growth of the far right across Europe, America and the former East Bloc, ?he Occult Roots OfNazism helps illu- minate its ideological foundations. By examining the occult ideas that played midwife to the Hitler movement, the most destructive right- wing ideology in history, we can better understand their implications todav. Mihen the book first appeared, popular literature on the link between Hitler, Nazi ideology, occultism and Tibetan mysteries had proliferated since the 1960s and Nazi "black magic" was regarded as a topic for sensational authors in pursuit of strong sales. The very exist- ence of this sort of literature tended to inhibit serious historical enquiry into the religious and occult aspects of German National Socialism. Before the 1980s only a few serious writers, including Raymond Aron, Albert Camus, Romano Guardini, Denis de Rougemeont, Eric Voegelin, George Mosse, Klaus Vondung and Friedrich Heer had alluded to the religious aspects of National Socialism. This neglect was all the more surprising since commentators during the Third Reich had already noted its cultic appeal. A wider understanding of Nazi religios- ity awaited the scholarly examination of the pre-Nazi volkisch ideology. ?he Occult Roots of Nazism documents the lives, doctrines and cult activities of the Arioso~hists of Vienna and their successors in Germany, who combined uolkisch German nationalism and Aryan racial theories with occultism. They articulated a defensive ideology of German identity and illiberalism, since they were especially concerned with the political emergence of the subject nationalities of multi-ethnic Austria-Hungary after 1900. Since their ideas in respect of ancient Aryan homelands (Hyperborea and Atlantis), suppressed pagan priest- hoods, Germanic religion and runic wisdom later filtered through to THE OCCULT ROOTS OF NAZISM Heinrich Himmler and his SS research departments, Ariosophy pro- vided a model case-study in Nazi religiosity. The continuity of such beliefs through the Third Reich, with its eschatological vision of geno- cide, clearly demonstrated the irrelevance of a Marxist analysis based on a critique of capitalism, economic factors and class interest. Only religious beliefs and myth could explain the success of an ideology concerned with special racial and esoteric knowledge, the belief in a nefarious world-conspiracy of scheming Jews and other racial in- feriors, and the apocalyptic promise of group salvation in a millenarian apotheosis of the German nation. These ideas all derived from pre- rational and pre-modern traditions. The first publication of Tht Occult Roots ofNazism stimulated a wider scholarly appreciation of the religious and cultic aspects of National Socialism. Several German books were subsequently published on the volkisch movement, now with special reference to the Ariosophists; British and American historians gave increased attention to the import- ance of religious and millenariaielements in Nazi ideology. But there is a further compelling reason why Tht Occult Roots of Nazism is increasingly read and noted. The widening scholarly aware- ness and treatment of Nazism as a political religion is in a re- sponse to the growing role of religion in politics today. The end of the Cold War also concluded the twentieth-centurv "ideolog.ica1 wars" of " fascism, liberalism and communism. Idealistic visions of political order have given way to ideologies of cultural identity, in which religion plays a major part. The rapid growth and impact of Islamic militancy, Hindu nationalism and Christian fundamentalism in the 1990s have sharply reminded us that beliefs and myths can provide a dynamic and often destructive form of political expression. The re-emergence of these forms of political religiosity makes it much easier to under- stand the extraordinary appeal of myth, religious imagery and political idealism that animated Nazism in its own era. Meanwhile. the radical right itself has resurfaced in the Western " democracies. From the mid-1980s onwards, Western countries wit- nessed the rise of the radical right, pushing for political space on the margins of liberal society. By the early 1990s, the increasing numbers and political assertion of immigrant and ethnic minorities in advanced industrial states. led the United States. Britain and other states still with predominantly white populations to embrace the idea of a multi- cultural society. The end of the Soviet empire and its erstwhile im- ~ermeableb orders across central and eastern Euro~eth en unleashed a further movement of economic migrants, refugees and so-called vii AUTHOR'S PREFACE TO 2004 EDITION asylum-seekers across Asia. By the early 2000s Europe and North America had become the favoured d~stinationfo r migrant population flows from the developing world, often placing an unsustainable burden on local housing, education and health services. Skyrocketing immigra- tion figures, coupled with liberal demands for multi-culturalism, have recreated similar political circumstances to those which gave rise to far- right neo-Nazi ~artieisn the United States and Britain in the 1960s. in u response to civil rights legislation and non-white immigration. Once again, far right parties have re-emerged, with the British National Party winning a number of local council ward seats in urban areas of mixed ethnic settlement. Fuelled by these issues, populist parties have achieved a high profile in other European states. However, the expression of right-wing radicalism is by no means limited to the populist parties that seek electoral success in Britain, France, Austria. Germanv, Holland and Denmark. Racial nationalism , , escalates in numerous underground groupuscules, which communicate through small magazines available from PO box addresses or on the internet, through white power rock music groups and concerts. In this 'cultic milieu' one discovers the ideological heirs of the pre-Nazi volkisch movement. This milieu and its mentors are examined in my successor volume Black Sun: Ay~anC ults, Esoteric Nazjsm and the Politics $Identity. Such groupuscules coin esoteric symbols of white racial identity, facili- tate discourses of resistance to the coloured invasion of the West, and embrace a rich plethora of conspiracy theories and occult ideas involv- ing the mystique of the blood, Nazi-Tibetan connections and even Nazi-manned UFOs. The names of the Ariosophists, Guido von List, Jorg Lanz von Liebenfels, Rudolf John Gorsleben and Karl Maria Wiligut ('Himmler's Rasputin') have themselves become current in this milieu, thereby underlining the direct line of descent between Ariosophy in the 1920s and 1930s and the re-emergence of a cultic far right today. This new edition of 7he Occult Roots gJVa.5:i.m appears at a time when the cultic far right has increased its range and impact further by focus- ing resentment against big government and the growth of regulatory bureaucracy, affirmative action and the race relations industry, and massive increases in third-world immigration. It is highly significant that today's multi-culturalism also recapitulates the special circum- stances in multi-ethnic Austria-Hungary before 19 14. The example of the Ariosophists, definitively documented in this volume, resonates no less strongly today in the context of globalization, mass immigration and religious nationalism. viii Foreword I HAVE no claim to be an occultist but I welcome this opportunity to write a word at the inception of Dr Nicholas Goodrick-Clarke's telling study of the occult roots of national socialism. When I wrote The Roots of National Socialism Adolf Hitler was ill power. At that time it had become the fashion, in England certainly, to regard the Nazis as hardly more than a bunch of gangsters who had by some economic or propagandist trick won the following of the liberal-minded bulk of the Gcrnman people. I wrote to suggest that a deeper explanation might be sought in a German tradition of political thought which was liable to promote an outlook on society in some sympathy with aspects of national socialism. Thus, my book proved to be initially controvcrsial. As the Second World War progressed, however, it became in- creasingly evident that something more, even, than fear had been needed to keep alarge majority ofthe German people loyal to the Nazi Third Reich through thick and thin, displaying remarkable courage and endurance almost to the bitter end. After the war this was recognized by the Rhineland statesman who began to lead the Germans of the Federal Republic into the light again and into the great combination of the western nations in defence of freedom. Dr Konrad Adenauer wrote: 'National socialism could not have come to power in Germany if it had not found, in broad strata of the population, soil prepared for its sowing of poison. I stress, in broad strata of the population. It is not accurate to say that the high military or the great industrialists alone bear the guilt. . . Broad strata ofthe people, of the peasants, middle classes, workers and intellectuals did not have the right intellectual attitude.' Since the publication of my book (now reprinted in the United States) a formidable amount of further research into the ideology and practice of national socialism, much of it untranslated from the ~erman,h as added to our stock of facts and theories. I have sometimes wondered whether the gain in fresh insights has been commensurate. No such doubt arose in reading The Occult Roots of Nazism. ix

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subhuman Untermensch, the Nazis in the twentieth century evolved with great inspired by English occult fiction, a fact made abundantly clear by. Liljegren's . London and found eager new pupils amongst the upper classes of.
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