The Occult Roots of Nazism, by Nicholas Goodrick-Clarke

"Science," the Greek word for knowledge, when appended to the word "political," creates what seems like an oxymoron. For who could claim to know politics? More complicated than any game, most people who play it become addicts and die without understanding what they were addicted to. The rest of us suffer under their malpractice as our "leaders." A truer case of the blind leading the blind could not be found. Plumb the depths of confusion here.

Re: The Occult Roots of Nazism, by Nicholas Goodrick-Clarke

Postby admin » Sat Feb 24, 2018 12:29 am


Sources: Gothaische Genealogische Taschenbucher der freiherrlichen Hauser 7 (1857), 700-3; ibid., 38 (1888), 776f.

(b) Lortzendorff Line
Source: Genealogisches Taschenbuch der adligen Hauser 12 (Brno, 1887), 440-2.
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Re: The Occult Roots of Nazism, by Nicholas Goodrick-Clarke

Postby admin » Sat Feb 24, 2018 12:30 am

APPENDIX C: The History of Ariosophy

BETWEEN January 1929 and June 1930 a long essay by Lanz appeared in serial form in the Zeitschrift fur Geistes- und Wissenschaftsreform. 'Die Geschich te der Ariosophie' claimed to trace the history of the ariosophical racial religion and its opponents from earliest times up until the present. This account provides a graphical account of Lanz's neo-manichaean conception of the world, inasmuch as he attempted to identify all historical agents as being within one or other of two eschatological camps, working respectively for good or evil, light and darkness, order and chaos.

According to Lanz, the earliest recorded ancestors of the present 'arioheroic' race were the Atlanteans, who had lived on a continent situated in the northern part of the Atlantic Ocean. [1] They were supposedly descended from the original divine Theozoa with electromagnetic sensory organs and superhuman powers. Catastrophic floods eventually submerged their continent in about 8000 BC and the Atlanteans migrated eastwards in two groups. The Northern Atlanteans streamed towards the British Isles, Scandinavia, and Northern Europe, while the Southern Atlanteans migrated across Western Africa to Egypt and Babylonia, where they founded the antique civilizations of the Near East. The ariosophical cult was thus introduced to Asia, where the idolatrous beast-cults of miscegenation had flourished. [2]

Lanz claimed that the racial religion had been actively preached and practised in the ancient world. He asserted that Moses, Orpheus, Pythagoras, Plato, and Alexander the Great had been its champions. The laws of Moses and Plato's esteem for the aristocratic principle, and his provision for a caste of priest-kings in The Republic, proved them Ariosophists. Lanz conflated the writings of these ancient thinkers into a monolithic ariosophical tradition, which focused on the famous library at Alexandria, which allegedly housed a magnificent collection of ariosophical scriptures. Scholars and priests from allover the world were said to have come here to study the old papyri of the Southern Atlanteans; here the Old Testament (a fundamental ariosophical text) was edited from scattered chronicles discovered in Palestine; a college of priest-kings attached to the library spread the racist gnosis through missionaries as far as China. The entire Hellenistic world was thus supposed to be familiar with Ariosophy before the advent of Christ-Frauja. The coming of Frauja and his establishment of the Church unleashed-so it was maintained -- a new wave of ariosophical missionary activity in the world. [3]

The Germans entered the ariosophical tradition as a result of the missionary activities of Wulfila (c. 311-83). Wulfila translated the Bible into the Gothic language and carried the gospel to the Germanic tribes which had settled on the Balkan peninsula and beyond the River Danube. He had also been a partisan of the Arian heresy (so named after the theologian Arius of Alexandria). Lanz claimed that Wulfilia had actually preached the Aryan racial religion to the Germanic tribes. The suppression of the Arian heresy was interpreted as a victory for those devoted to the beast-cults. Lanz angrily charged these pagans with the defacement of the famous codex of the Gothic Bible. Because most of its racist passages had been excised, the Germans were permitted to neglect those strict eugenic observances, which would have guaranteed their transformation into god-men. [4] Lanz wrote five Luzerner Briefe numbers about the supposedly suppressed writings of Wulfila, together with a lexicon which provided a key to the hidden meaning of his surviving text. [5]

Despite the suppression of the Arian heresy and the failure of the Goths to realize the racial parousia within their extensive sixth-century empire, Ariosophy was fostered by new historical agents. Lanz identified the revival of Ariosophy in the monastic tradition of medieval Europe. Lanz regarded the Benedictine Order as a revival of the old Aryan colleges of priest-kings, dedicated to the preaching of the racist gnosis and organized on hierarchical principles. He wrote five studies about the ariosophical inspiration of the Benedictines [6] After identifying the reformed monastic orders as agents of Ariosophy Lanz traced this spiritual heritage to the Cistercian Order. Lanz celebrated this order and its famous leader St Bernard of Clairvaux (1090-1153) as the principal force behind Ariosophy in the Middle Ages. [7]

Because of their close links with the Cistercian Order, the military order of the Knights Templars was regarded by Lanz as the armed guard of Ariosophy. Its rule had been composed by St Bernard, who wrote a homily of praise, De Laude novae militiae (c. 1132), and preached the Second Crusade in 1146. According to Lanz, the Templars were attempting to stem the tide of inferior races in the Near East, and so provide a bulwark of racial purity on the eastern flank of Aryan Christendom. Their efforts were paralleled in the west by the military orders of Calatrava, Alcantara, and Aviz, which had been formed during the mid-twelfth century to fight the Moors in Spain.

Lanz invoked the struggle of the medieval military orders against the heathen powers as a legitimation of his own crusade against populism, democracy, and Bolshevism in the twentieth century. With graphical imagination Lanz conjured up an ideological map of the world from the eighth to the seventeenth century: within the ever tightening ring formed by the Islamic powers of Northern Africa, the Middle East and eventually the Balkans, and the amorphous Mongol hordes of the steppes, lay the embattled 'aria-christian' domain. The constant offensive of peoples devoted to the beast-cults and the threatened destruction of European racial supremacy necessitated the crusades of the military orders. Thus medieval Christendom was envisaged as a martial monastery of aristocratic and racial virtue, from which armed knight-monks rode forth to break the vice-like encirclement of the aggressive inferiors. These images nourished Lanz's vision of a modern crusade against the political emancipation of the masses through parliamentary democracy and socialist revolution.

The Middle Ages represented the golden age of Ariosophy to Lanz. A world of bold knights, pious monks, magnificent castles, beautiful monasteries was underlaid by the racist-chivalrous cult of the religious and military orders. The religion of this period was 'keine weichliche Humanitats-Religion, sondern eine extrem-aristokratische und ariokratische Rassenkultreligion und eine straffe, supranationale, alle arioheroischen Volker umfassende wissensehaftliche, politische und wirtschaftliche Organisation, welche rucksichtslos, bisweilen sogar mit Harte, das Untermenschentum ausrottete, oder im Sklaven- und Hongentum oder in Judenghetti in Untermenschentum ausrottete, oder im Sklaven- und Horigentum oder in Judenghetti in wohltatigen Schranken hielt!' ['no insipid humanity-religion, but an extremely aristocratic and "ariocratic" racial cult religion and an austere scientific, political and economic organization embracing all ario-heroic peoples. This religion ruthlessly exterminated sub-humanity or else kept it charitably within the bounds of slavery and serfdom or in Jewish ghettoes!"] Lanz regarded the 'cosmic week' (a subdivision of the Platonic year) from 480 to orders. The culture of the period was described as 'die letzte herrliche, beruckend schone Blute arisch-heldischer Religion, Kunst und Wissenschaft' ['the last magnificent and fascinatingly beautiful blossoming of ario-heroic religion, art and science']. [8]

The suppression of the Templars in 1308 signalled the end of this era and the ascendancy of the racial inferiors. Henceforth Europe witnessed the slow decline of her racial, cultural, and political achievements. The growth of towns, the expansion of capitalism, and its creation of an industrial labouring class led to the breakdown of the aristocratic principle and the strict maintenance of racial purity. Christianity was perverted into a sentimental altruistic doctrine, which taught that all men were equal, and that man should love his neighbour, irrespective of his race. During the 'cosmic week' from 1210 to 1920 Europe was subject to a process of debasement, culminating in the enormities of Bolshevism and its open proclamation of rule by the masses.

Lanz was obliged to trace a typically Listian secret heritage for his account of the post-medieval Ariosophy tradition. He claimed that Ariosophy survived due to an underground culture of 'several spiritual orders and genial mystics'. The first link in this cryptic heritage was the Order of Christ, which had been founded in 1319 by the King of Portugal. This order was a successor organization to the Templars in Portugal and played an important role in the Portuguese voyages of discovery. Henry the Navigator (1394-1460), who sponsored the voyages which led to the discovery of the Azores, Madeira and northwestern Africa, was a grand master of the order. His ships sailed under the flag of the order, which bore the red heraldic cross of the Templars. The later colonization of Angola, the circumnavigation of the Cape of Good Hope, and the discovery of the passage to India were also associated with the patronage of the order, which had been partially secularized in 1496. The former military orders of the Reconquista, the Order of Aviz in Portugal, and the Orders of Calatrava and Alcantara in Spain, were also secularized in the early sixteenth century. They became royal orders of chivalry, conferred in respect of services to the Portuguese and Spanish crowns.

The survival of these medieval military orders and their involvement with the expansion of European interests appealed to Lanz in his quest for ariosophical agents. He claimed that their Cistercian origins and colonial achievements identified them as the secret instruments of a post-medieval, world-wide ariosophical crusade. Lanz ascribed all Portuguese and Spanish colonialism to the ships sailing under the red Templar cross: 'Die Flotten der Ritterorden entdeckten und eroberten eine ganze neue Welt ... ein Universalreich unter Fuhrung der Christus- und Calatrava-Ritter ... stolz wehte die Christritter-Flagge auf alle Meeren, die Flagge mit dem roten Tempel-Ritterkreuz. ... Die Hauser der spanisch-portuguesischen Cisterzienser-Ritter zahlten in den verschiedensten Landern in die Tausende' [The fleets of the chivalrous orders discovered and conquered a whole new world ... a universal empire under the leadership of the Knights of Christ and the Knights of Calatrava ... The flag of the Knights of Christ flew proudly over all the seas, the flag with the red chivalric cross of the Templars. There were thousands of houses belonging to the Spanish and Portuguese Cistercian knights in the most diverse countries']. Lanz also identified the two Habsburg houses of Spain and Austria as the cryptic agents of a new ariosophical empire, which embraced both the Spanish possessions in Central and South America and the core area of Central Europe under Emperors Frederick IV, Maximilian I, 'die letzten Ariosophen auf Kaiserthronen' ['the last Ariosophists upon imperial thrones'], and Charles V in the early sixteenth century. After the Spanish had secured the New World it remained to expand Habsburg-ariosophical influence in the East. Lanz claimed that this was the real aim of Charles's plans for a new crusade against the Turks with the aid of the Spanish-Portuguese orders and the Maltese Knights of St John. He believed that this project fell victim to the demonic machinations of the Jews and the Lutherans, who wished to stifle the ariosophical renaissance. [9]

The mortality of all human institutions and empires frustrated Lanz's attempt to posit an enduring and visible ariosophical tradition in history. His spurious accounts of the monastic and military orders, the Portuguese voyages of discovery, and Spanish and Austrian imperialism, which sought to conflate distinct historical enterprises into a movement of unique inspiration and ambition, could not bear the scrutiny of informed criticism. Lanz turned to more marginal social elements in his quest for an irrefutable agent of the ariosophical gnosis down through the ages. He posited an underground ariosophical tradition of mystics, romantics, and occultists.

In the Middle Ages this 'ario-christian' mystical tradition included the following: Hildegard of Bingen (d. 1179), Gertrude the Great (d. 1303), Mechtilde of Magdeburg (d. 1282?), Meister Eckhart (d. 1327), Jan von Ruysbroeck (d. 1381) and Thomas a Kempis (d. 1471). In the early modern period, these mystics were succeeded by famous pietists, including: Jakob Boehme (d. 1624), Angelus Silesius (d. 1671), Nikolaus von Zinzendorf (d. 1760) and Emanuel Swedenborg (d. 1772). After the Enlightenment Lanz's roll of ariosophical initiates included romantic thinkers and occultists of the nineteenth century including: J. B. Kerning (1774-1851), the mystical Freemason; Carl von Reichenbach (1788-1869), the Viennese investigator of animal magnetism; the French occultists, Eliphas Levi (1810-75), Josephin Peladan (1858-1918), Gerard Encausse (1865-1916), and Edouard Schure (1841-1929); and the theosophists, Helena Petrovna Blavatsky (1831-91), Franz Hartmann (1838-1912), Annie Besant (1847-1933), and Charles Webster Leadbeater (1847-1934). The tradition finally led to Guido von List, Rudolf John Gorsleben, and the mythologists of an Aryan Atlantis, Karl Georg Zschaetzsch, and Hermann Wieland. [10]

This evident decline in the historical significance and intellectual calibre of ariosophical initiates was a logical corollary of Lanz's rejection of the modern age and its achievements. Because he could not identify with any cultural tradition of established status in the present, he could claim only a small group of sectarians as the sole representatives of the formerly universal religion. As List had discovered in his search for theological antecedents, it was relatively easier to recruit initiates in the distant past but the task was far more difficult in an age which was characterized as subject to darkness, evil and illusion. Like the Gnostics of antiquity, the Ariosophists could only claim to carry a spark of divinity in the midst of chaos.
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Re: The Occult Roots of Nazism, by Nicholas Goodrick-Clarke

Postby admin » Sat Feb 24, 2018 12:31 am

APPENDIX D: New Templar Verse

Der Sang der Nibelungenstrom

Die Quellen, die aus Rhatiens Gletscherhallen
Seit ew'ger Zeit vom Inn zur Donau wallen,
Im Reich des Ostara als macht'ger Strom
Dann grussen Linz und seinen Dom.

Doch, wo Granit durchbrach der Wogendrang,
Wo einst der Nibelungen Horn erklang,
Wo jetzt der Strudel engt die Wellenpfade,
Ragt eine Burg auf schroffem Felsgestade.

Da grusst im hellen Fruhlingssonnenschein
Das Kreuzesbanner hoch von Werfenstein.
Die Donauwellen raunen alte Weisen
Vom Freundesbund der Edlen und Templeisen.

Der neue Bund, der Meister Werk zu kronen,
Dient Gott in Tat und weihevollen Tonen.
Vom Geist des Willens froh, vernimmt die Schar,
Was einst der Templeisen Sendung war.

Aus reinem Quell stromt auch fur sie die Kraft,
Die niemals alternd, neues Leben schafft,
Und Burg und Bund, der Reinheit nur geweiht,
Stehn fest im Strudel und im Drang der Zeit.

-- Fr. Aemilius

[Ostara 1,88 Templeisen-Brevier, ein Andachtsbuch fur wissende und innerliche Ariochrislen, 2. Teil (1916), p. 4.]

Burg und Hain von Weifenstein

Bruder, was dein Auge schaut,
Hier im heil'gen Haine,
Leg es in dein Herze traut
Als vom 'Werfensteine'.

Nicht des Daseins Alltagsbrauch
Wird den Menschen hoher heben.
Nur wenn hehrer Geister Hauch
Ihn durchwehet, wird sein Leben

Wurdevoll und edler Art,
Und sein inn'res Auge sehen,
Was van Gott gesetzt ihm ward
Ais der Seele Auferstehen

Aus der Sunde dust'rem Tal
Zu der Gralsburg lichten Hohen.
Doch der pfad zu ihr ist schmal,
Wen'ge werden ihn nur gehen.

Siehe dart im Tempelhain
Weissgekleidete Gestalten.
Bruder sind's von Werfenstein,

Frauja's Wille lenkt ihr Walten.

Einsam in der Menschenwelt,
Sind vom Herro sie auserkoren,
Das zu tun, was Gatt gefallt,
Reinheit haben sie geschworen.

Reinheit in des Leibes Blut,
Reinheit in des Geistes Streben.
Reinheit heisst ihr Edelgut,
Reinheit wird zu Gatt sie heben.

Geh, und wahre dieses Wort:
Reinheit in des Herzens Schreine.
Mach Dein Herz zum Felsenhort,
Machs zur Burg vom Werfensteine!

-- Fr. Detlef

[Ostara I, 88 Templeisen-Breuier, ein Andachtsbuch fur wissende und innerliche Ariochristen, 2. Teil (1916), p. 5.]
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Re: The Occult Roots of Nazism, by Nicholas Goodrick-Clarke

Postby admin » Sat Feb 24, 2018 12:32 am

APPENDIX E: The Modern Mythology of Nazi Occultism

IN this book we have recounted the ideas and the history of Ariosophy, including its links with the Nazi movement in Germany. However, there is a persistent idea, widely canvassed in a sensational genre of literature, that the Nazis were principally inspired and directed by occult agencies from 1920 to 1945. This mythology does not owe its origin to Ariosophy, but to a post-war fascination with Nazism. This fascination is perhaps evoked by the irrationality and macabre policies of Nazism and the short-lived continental dominion of the Third Reich. A small fanatical party is recalled to have seized power in a European country and then succeeded in extending its state power across a huge area from the Atlantic coast to. the Caucasus mountains, and in the course of all this made the extermination of the Jews one of its primary objectives. The immense significance of these events has set National Socialism quite apart from other topics in modern history. The enduring fascination with Nazism is well illustrated by the annual volume of new books devoted to Hitler and other Nazi leaders, the Second World War, the SS, the concentration camps and the holocaust. The total defeat of the Third Reich and the suicides and executions of its major figures have further mystified the image of Nazism. To a young observer, National Socialism frequently appears as an uncanny interlude in modern history.

This mysterious image of the movement accounts for that plethora of popular novels describing the adventures of fugitive war criminals, secret post-war Nazi organizations, and the discovery of Hitler many years after his supposed death. The appeal of this sensational literature lies in the uncanny intrusion of an extinct order, generally considered both monstrous and forbidden, upon the familiar world of liberal institutions. [1] Nor is this fascination with the macabre aspects of Nazism confined to literature. Insignia and mementoes from the Third Reich are often collected by psychopaths and sadists, while extreme right-wing groups and bizarre sects have adopted Nazi dress and ceremonial. [2] This literature of clandestine revivals, illicit initiations, and the persistence of evil ideas and agencies defines a realm of speculative history which has built on slender evidence and tenuous associations to suggest that National Socialism was linked with occultism.

Since 1960 a number of popular books have represented the Nazi phenomenon as the product of arcane and demonic influence. The remarkable story of the rise of Nazism is implicitly linked to the power of the supernatural. According to this mythology Nazism cannot have been the mere product of socio-economic factors. No empirical or purely sociological thesis could account for its nefarious projects and continued success. The occult historiography chooses to explain the Nazi phenomenon in terms of an ultimate and arcane power, which supported and controlled Hitler and his entourage. This hidden power is characterized either as a discarnate entity (e.g. 'black forces', 'invisible hierarchies', 'unknown superiors'), or as a magical elite in a remote age or distant location, with which the Nazis were in contact. Recurring themes in the tradition have been a Nazi link with hidden masters in the East, and the Thule Society and other occult lodges as channels of black initiation. All writers of this genre thus document a 'crypto- history', inasmuch as their final- point of explanatory reference is an agent which has remained concealed to previous historians of National Socialism.

The myth of a Nazi link with the Orient has a complex pedigree of theosophical provenance. The notion of hidden sacred centres in the East had been initially popularized by Blavatsky in The Secret Doctrine, based on the 'Stanzas of Dzyan', which she claimed to have read in a secret Himalayan lamasery. Blavatsky maintained that there existed many similar centres of esoteric learning and initiation; magnificent libraries and fabulous monasteries were supposed to lie in mountain caves and underground labyrinths in the remote regions of Central Asia. Notable examples of these centres were the subterranean city of Agadi. thought to lie in Babylonia, and the fair oasis of Shamballah in the Gobi Desert, where the divine instructors of the Aryan race were said to have preserved their sacred lore. [3] This mythology was extended by a French author, Joseph Saint-Yves d' Alveydre (1842-1909), who described the secret city of Agartha as a theocracy that guided the course of world history. According to telepathic messages which he claimed to have received from the Dalai Lama of Tibet, this city lay beneath the Himalayas. [4] Ferdynand Ossendowski, who travelled through Siberia and Mongolia after the Russian Revolution, gave some credence to these fantasies with his account of local Buddhist beliefs, which referred to the subterranean kingdom of Agartha where the King of the World reigned. This utopian kingdom was credited with supernatural powers that could be unleashed to destroy mankind and transform the surface of the entire planet. [5]

These ideas of a secret theocracy in the East were supplemented by the power of vril. In his novel The Coming Race (1871) Sir Edward Bulwer- Lytton had attributed this power to a subterranean race of men, the Vril-ya, psychically far in advance of the human species. The powers of vril included telepathy and telekinesis. This fictional notion was subsequently exploited by Louis Jacolliot, French consul in Calcutta under the Second Empire, in his studies of oriental beliefs and sects, which Blavatsky had herself quarried while working on the text of Isis Unveiled (1877). [6] The vril was understood to be an enormous reservoir of energy in the human organism, inaccessible to non-initiates. It was believed that whoever became master of the vril force could, like Bulwer-Lytton's race of Vril-ya, enjoy total mastery over all nature. Willy Ley, who emigrated to the United States in 1935 after a short career as a rocket engineer in Germany, wrote a short account of the pseudo-scientific ideas which had found some official acceptance during the Third Reich. Besides the World Ice Theory and the Hollow Earth Doctrine, which both found Nazi patrons, Ley recalled a Berlin sect which had engaged in meditative practices designed to penetrate the secret of vril. [7]

Louis Pauwels and Jacques Bergier cited this article in their Le malin des magiciens (1960), the second part of which was devoted to the Third Reich under the suggestive title 'A few years in the absolute elsewhere'. They exaggerated the significance of this obscure Berlin sect, in order to claim that the Nazi leadership was determined to establish contact with an omnipotent subterranean theocracy and gain knowledge of its power. It was thought that this power would enable Germany to conquer the whole world and transform human life in accordance with a millenarian vision:

Alliances could be formed with the Master of the World or the King of Fear who reigns over a city hidden somewhere in the East. Those who conclude a pact will change the surface of the Earth and endow the human adventure with a new meaning for many thousands of years ... The world will change: the Lords will emerge from the centre of the Earth. Unless we have made an alliance with them and become Lords ourselves, we shall find ourselves among the slaves, on the dungheap that will nourish the roots of the New Cities that will arise. [8]

Pauwels and Bergier claimed that Hitler and his entourage believed in such ideas. In their account the Berlin sect was known as the Vril Society or the Luminous Lodge (perhaps a garbled reference to the Lumenclub of Vienna) and credited with the status of an important Nazi organization. A French psychiatrist was quoted to the effect that 'Hitler's real aim was to perform an act of creation, a divine operation ... a biological mutation which would result in an unprecedented exaltation of the human race and the "apparition of a new race of heroes and demi-gods and god-men"'. [9] In this way, racism was linked with the occult mythology of an Eastern theocracy and the vril force to evoke a millenarian image of the intended Nazi future.

This legendary account of Nazi inspiration and ambition was underpinned by a fanciful account of the Thule Society and certain of its members. Pauwels and Bergier singled out two particular individuals as Hitler's occult mentors at Munich during the early 1920s. Dietrich Eckart (1868-1923) was a volkisch playwright and journalist of violently anti-Semitic prejudice, and a prominent figure among the nationalist circles of Munich. He is also known to have attended meetings of the Thule Society. It is accepted by scholars that Eckart not only gave force and focus to Hider's burgeoning anti-Semitism after the war, but that he also introduced the young party leader to moneyed and influential social circles. [10] The second individual was Karl Haushofer (1869- 1946), who had served as a military attache in Japan and became a lifelong admirer of oriental culture. After the First World War Haushofer embarked upon an academic career in the field of political geography, subsequently gaining the Chair of Geopolitics at the University of Munich, where Rudolf Hess was his student assistant. Hitler was supposedly impressed by Haushofer's theories, taken from Sir Halford Mackinder, that the 'heartland' of Eastern Europe and Russia ensured its rulers a wider dominance in the world. [11]

According to Pauwels and Bergier, the influence of these two men upon Hider chiefly related to the communication of arcane knowledge which was derived from unknown powers, with which contact had been established through the Thule Society and other cults. Eckart's role as an occult counsellor was related explicidy to invisible hierarchies.

Thule was thought to have been the magic centre of a vanished civilization. Eckardt [sic] and his friends believed that not all the secrets of Thule had perished. Beings intermediate between Man and other intelligent beings from Beyond, would place at the disposal of the Initiates [i.e. the members of the Thule Society] a reservoir of forces which could be drawn on to enable Germany to dominate the world ... [its] leaders would be men who knew everything, deriving their strength from the very fountain-head of energy and guided by the Great Ones of the Ancient World. Such were the myths on which the Aryan doctrine of Eckardt and Rosenberg was founded and which these prophets ... had instilled into the mediumistic mind of Hitler. [The Thule Society) was soon to become ... an instrument changing the very nature of reality ... under the influence of Karl Haushofer the group took on its true character as a society of Initiates in communion with the Invisible, and became the magic centre of the Nazi movement. [12]

This spurious account also maintained that Haushofer was a member of the Luminous Lodge, a secret Buddhist society in Japan, and the Thule Society. As an initiate of the Eastern mysteries, rather than as a geopolitician, Haushofer is supposed to have proclaimed the necessity of 'a return to the sources' of the human race in Central Asia. He advocated the Nazi colonization of this area, in order that Germany could have access to the hidden centres of power in the East. [13] The consequence of this link with 'unknown superiors' was that the Thule Society was thus revealed to be the secret directing agent of the Third Reich. This assertion and the other details are entirely fallacious. The Thule Society was dissolved around 1925 when support had dwindled. While Eckart and Rosenberg were never more than guests of the Thule during its heyday, there is no evidence at all to link Haushofer with the group.

This fictitious image of the Thule Society was developed further by Dietrich Bronder in his book Bevor Hitler kam (1964). Bronder claimed that Haushofer met George Ivanovitch Gurdjieff, the Caucasian thaumaturge, at least three times between 1903 and 1908 in Tibet. Gurdjieff was supposed to have initiated Haushofer into the Tibetan mysteries. [14] The Thule Society was alleged to have renewed German contact with the secret monastic orders of Tibet through a small colony of Tibetan Buddhists, which was established at Berlin in 1928; an SS expedition was said to have gone to Tibet with the express purpose of setting up an apparently vital radio link between the Third Reich and the lamas in 1939. The 'Stanzas of Dzyan' were allegedly used as a code for all messages between Berlin and Lhasa during the war. Bronder completed his account with a spurious membership roll of the Thule Society which included: Sebottendorff, Guido von List, Lanz von Liebenfels, Mussolini, Hider, Hess, Goering, Himmler, Frank, and Haushofer. [15] This mythical account posited the existence of a sinister link of diabolical influence between Nazi Germany and a theosophically imagined Tibet. It may also be noted that Bronder's work was the first crypto-history to introduce the Ariosophists. Similar bizarre accounts of Nazi satanism, using the stock properties of the Vril Society, the much abused Haushofer, and the Thule Society were reiterated in Werner Gerson, Le nazisme; societe secrete (1969), Elisabeth Antebi, Ave Lucifer (1970), Jean-Claude Frere, Nazisme et societes secretes (1974), and J. H. Brennan, Occult Reich (1974).

While these mystifications may be traced to theosophical notions, there are other mythological sources for this crypto-history. Trevor Ravenscroft attached to Nazism a mythology that stems from anthroposophy. Several years after the Second World War, Ravenscroft met Walter Johannes Stein (1891-1957), an Austrian Jew who had emigrated from Germany to Britain in 1933. Before the establishment of the Third Reich, Stein had taught at the Waldorf School in Stuttgart, which was run according to the anthroposophical principles of Rudolf Steiner. During his time there, Stein wrote a curious and learned book, Weltgeschichte im Lichte des Heiligen Gral (1928), which was based upon an anthroposophical interpretation of medieval literature and history. Stein argued that the grail romance of Wolfram von Eschenbach's Parzival (c.1200) had been written against the historical background of the ninth century, and that the fabulous characters of the epic corresponded to real persons who had lived during the Carolingian Empire. For example, the grail king Anfortas was named as King Charles the Bald, the grandson of Charlemagne; Cundrie, the sorceress and messenger of the grail, was considered to have been Ricilda the Bad; Parzival himself was named as Luitward of Vercelli, the chancellor to the Frankish court; and Klingsor, the evil magician and owner of the Castle of Wonders, was identified as Landulf II of Capua, a man of sinister reputation due to his pact with the heathen powers of Islam in Arab-occupied Sicily. The battle between the Christian knights and their evil adversaries was understood as an allegory of the enduring struggle for possession of the Holy Lance, supposed to have pierced the side of Christ at his Crucifixion. [16]

Ravenscroft based his occult account of Nazism on Stein's work. In The Spear of Destiny (1972) he related how the young student Stein had discovered a second-hand copy of Parzival in an occult bookshop in the old quarter of Vienna in August 1912. This volume contained numerous jottings in the form of a commentary on the text, which interpreted the epic as trials of initiation upon a prescribed path to the attainment of transcendent consciousness. This interpretation was supported by many quotations drawn from oriental religions, alchemy, astrology, and mysticism. Stein also noted that a strong theme of racial hatred and pan-German fanaticism ran through the entire commentary. The name written on the inside cover of the book indicated that its previous owner was Adolf Hitler. His curiosity aroused concerning the jottings, Stein returned to the bookshop to ask the proprietor if he could tell him anything about Hitler. Ernst Pretzsche informed Stein that Hitler was an assiduous student of the occult and gave him his address. Stein sought Hitler out. In the course of their frequent meetings, in late 1912 and early 1913, Stein learned that Hitler believed that the Holy Lance could grant its owner unlimited power to perform either good or evil. The succession of previous owners allegedly included Constantine the Great, Charles Martel, Henry the Fowler, Otto the Great, and the Hohenstauffen emperors. As the property of the Habsburg dynasty, the Lance now lay in the Hofburg at Vienna. Hitler was determined to gain possession of the Lance in order to secure his own bid for world domination. Ravenscroft also included the sensational story that Hitler had accelerated his occult development through the use of hallucinogenic peyote, to which he had been introduced by Pretzsche, who had worked until 1892 as an apothecary's assistant in the German colony at Mexico City. [17]

Ravenscroft described an equally fanciful social network of people supposedly involved with occult lore in Munich. Dietrich Eckart was described as an occult student who had travelled in Sicily to find the castle of Landulf II at Caltabellotta, where this putative model for Klingsor had performed satanic rituals of Arabian astrological magic that were said to have appalled the Christians of Southern Europe. Landulf was supposed to have invoked the spirits of darkness through the torture and sacrifice of human victims; Ravenscroft suggested that the Thule Society under the direction of Eckart, performed similar rituals on Jews and communists who had unaccountably disappeared in Munich during the early years of the Republic. Ravenscroft even recruited for his Nazi mythology the person of Aleister Crowley (1875-1947), the English magician, who established his antinomian Abbey of Thelema at Celafu in 1921. Crowley was also alleged to have hunted for clues at Caltabellotta, while Eckart made a study of Crowley's gnostic sex-magic and its symbolical connections with Landulf's satanic practices. This jumble of links between twentieth-century occultism and ninth-century Sicily was crowned by the claim that Hitler believed himself to be the reincarnation of Klingsor-Landulf. [18] Ravenscroft concluded that Eckart and Haushofer initiated Hitler into black rituals designed to establish contact with evil powers:

Dietrich Eckart contrived to develop and open the centres in the astral body of Adolf Hitler, giving him the possibility of vision into the macrocosm and means of communication with the powers of darkness ... utilising his memories of a past incarnation as the Landulf of Capua in the ninth century ... By divulging The Secret Doctrine, Haushofer expanded Hitler's time-consciousness ... [and) awakened [him] to the real motives of the Luciferic Principality which possessed him so that he could become the conscious vehicle of its evil intent in the twentieth century. [19]

The centres of the astral body, vision into the macrocosm, the Luciferic Principality and its imminent manifestation as the Anti-Christ are all concepts derived from anthroposophy. Here it can be clearly seen how Ravenscroft adapted the materials of Rudolf Steiner and Walter Johannes Stein to the mythology of occult Nazism. Spiritualism also featured in his fantastic account of the Thule Society. Obscene seances with a naked medium were said to have been held by Eckart, Rosenberg, and Sebottendorff as a means of contacting the shades of the murdered Thule hostages. Both Prince von Thurn und Taxis and Heila von Westarp proclaimed from beyond the grave that Hitler would be the next claimant of the Holy Lance and lead Germany into a disastrous bid for global conquest. [20]

It was not long before the crypto- historians had discovered the Ariosophists. Their secret hierarchies and occult gnosis fulfilled all the requisite criteria for an arcane view of National Socialism. After Bronder's inclusion of List in the Thule Society, Ravenscroft was the next author to exploit List as Hitler's occult mentor. In the dingy office of Pretzsche's bookshop, Stein is said to have seen a group photograph which showed Pretzsche beside Guido von List. Stein recalled List as the infamous founder of an occult lodge, which had been exposed by the Vienna press as a 'blood brotherhood' for performing rituals involving sexual perversion and the practice of medieval black magic. On being exposed in 1909, List was compelled to flee from Vienna for fear of being lynched by outraged Catholics. [21] Ravenscroft inferred that both Ernst Pretzsche and Adolf Hitler were associated with List's lodge: 'According to Hitler, Pretzsche was himself present when Guido von List attempted to materialise "the Incubus" in a ritual designed to create a "Moon Child".' [22]

There is not a shred of evidence for such rituals. List was never obliged to leave Vienna and he enjoyed the patronage of prominent Vienna figures. The nature of the rituals Ravenscroft described indicate the inspiration of Aleister Crowley, especially with regard to the creation of a 'Moon Child'. It may be added that no one called Pretzsche was resident in Vienna between 1890 and 1920, nor did this name ever appear in the membership list of the List Society. The fictional nature of the whole episode surrounding the annotated copy of Parzival is suggested by the similarity of Pretzsche's obscure bookshop to the one described by Sir Edward Bulwer-Lytton in Zanoni (1842), which probably served Ravenscroft as a literary model. [23]

Lanz von Liebenfels made his debut in this mythological history in Michel-Jean Angebert, Les mystiques du soleil (1971). In this account the young Hitler is supposed to have come under the influence of the Heiligenkreuz novice in 1898. The origins of this fantasy concern the choir school at Lambach monastery, which Hitler (aet. 8) attended for singing lessons from July 1897 to January 1899. In 1898 Lanz is alleged to have arrived at Lambach monastery, where he spent several weeks poring over the private library of Theoderich Hagn, its former abbot. The reason for his interest in these books lay in the nature of the abbot's studies. According to Angebert, the abbot had been a profound scholar of astrology and the occult sciences. Between 1856 and 1868 he was supposed to have travelled in the Middle East and the Caucasus in search of arcane lore. Angebert also attributed Hagn's choice of the swastika as his coat-of-arms to an oriental source of inspiration. This armorial swastika is in fact displayed in a relief above a gateway in the monastery. Frere repeated this story, stating that Lanz stayed long months in the library, 'rarely emerging save for a frugal meal, when he talked to no one and gave the impression of extreme agitation, as if labouring under the impact of an amazing discovery'. [24] The alleged contact between Lanz and Hitler was left unstated.

This episode is wholly imaginary. There is no evidence whatsoever for Hagn's extended travels; his blazon was traditionally borne by his family and derived from the name 'Hagn': Haken means hook and this swastika emblem is simply a hooked cross. [25] Nevertheless the myth of the Lambach swastika was already current during the Third Reich. A popular artist painted a tasteless pastiche of the famous picture of Saint Francis receiving the stigmata in which young Adolf was portrayed kneeling before the abbey gateway with rays of light falling from the heraldic swastika onto his out-stretched hands. [26] The painting was widely circulated in the form of little printed icons. These ideas of an early encounter between Lanz and Hitler, and Hitler's supposed veneration of the swastika in childhood, are evidence of the eagerness with which these crypto-historians seek to establish links with the occult in the early life of the future Fuhrer.

Books written about Nazi occultism between 1960 and 1975 were typically sensational and under-researched. A complete ignorance of the primary sources was common to most authors and inaccuracies and wild claims were repeated by each newcomer to the genre until an abundant literature existed, based on wholly spurious 'facts' concerning the powerful Thule Society, the Nazi links with the East, and Hitler's occult initiation. But the modern mythology of Nazi occultism, however scurrilous and absurd, exercised a fascination beyond mere entertainment. Serious authors were tempted into an exciting field of intellectual history: Ellic Howe, Urania's Children (1967, reissued as Astrology and the Third Reich, 1984) dealt with the story of Hitler's alleged private astrologer, and James Webb devoted a chapter to 'The Magi of the North' in The Occult Establishment (1976). By focusing on the functional significance of occultism in political irrationalism, Webb rescued the study of Nazi occultism for the history of ideas.
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Re: The Occult Roots of Nazism, by Nicholas Goodrick-Clarke

Postby admin » Wed Feb 28, 2018 4:35 am

Part 1 of 3

Notes and References


1. The term 'Ariosophy', meaning occult wisdom concerning the Aryans, was first coined by Lanz van Liebenfels in 1915 and became the label for his doctrine in the 1920s. List actually called his doctrine 'Armanism', while Lanz used the terms 'Theozoology' and 'Ario-Christianty' before the First World War. In this book 'Ariosophy' is used generically to describe the Aryan-racist-occult theories of both men and their followers.

2. George L. Mosse, The Crisis of German Ideology (New York, 1964), pp. 1-10.

3. The mobilization of German national feeling by means of monuments, choral, gymnastic, sharpshooters', and other public festivals is discussed in George L. Mosse, The Nationalization of the Masses (New York, 1975).

4. Fritz Stern, The Politics of Cultural Despair (Berkeley, Calif., 1961).

5 Peter G. J. Pulzer, The Rise of Political Anti-Semitism in Germany and Austria (New York, 1964).


Robert A. Kann, Das Nationalitatenproblem der Habsburgermonarchie, second edition, 2 vols. (Graz and Cologne, 1964), II, 387-94. Population and nationality in the Austrian provinces, according to Kann, were distribuled as follows:

Lower Austria, including Vienna (pop. 3, 500, 000): Germans, 95 per cent; Czechs, 4 per cent Upper Austria (pop. 850, 000): Germans, 99.7 per cent Salzburg (pop. 215, 000): Germans, 99.7 per cent. Tyrol (pop. 950, 000): Germans, 57 per cent; Italians, 42 per cent. Styria (pop. 1, 440, 000): Germans, 71 per cent; Slovenes, 29 per cent. Carinthia (pop. 400, 000): Germans, 79 per cent; Slovenes, 21 per cent Carniola (pop. 525, 000): Germans, 5 per cent; Slovenes, 95 per cent. Bohemia and Moravia (pop. 9, 400, 000): Germans, 34 per cent; Czechs, 66 per cent. Silesia (pop. 760, 000): Germans, 43.9 per cent; Poles, 32 per cent; Czechs, 24 per cent. Galicia (pop. 8, 000, 000): Germans, I per cent; Poles, 59 per cent; Ruthenes, 40 per cent. Bukovina (pop. 800, 000): Germans, 21 per cent; Ruthenes, 38 per cent; Romanians, 34 per cent; Poles, 5 per cent; Magyars, 1 per cent. Dalmatia (pop. 650, 000): Germans, 0.5 per cent; Serbo-Croats, 97 per cent; Italians, 3 per cent Kustenland (Istria, Triest, Gorizia) (pop. 915, 000): Germans, 4 per cent; Italians, 44 per cent; Serbo- Croats, 20 per cent; Slovenes, 32 per cent.

2. Eduard Pichl, Georg Schonerer und die Entwicklung des Alldeutschtums in der Ostmark, third edition, 6 vols. (Oldenburg and Berlin, 1938), VI, 168-72.

3. Andrew Gladding Whiteside, The Socialism of Fools (Berkeley, 1975), p. 269.

4. Whiteside, op. cit., pp. 43-63.

5. A full account of the disorders following the Badeni language decrees mav be found in Whiteside, op. cit., pp. 160-87.

6. Whiteside, op. cit., p. 209. The background to such an anti-clerical reaction is described in William A. Jenks, Austria under the Iron Ring 1879-1893 (Charlottesville, 1965).

7. The Los von Rom campaign is treated in detail in Whiteside, op. cit., pp. 243-62.

8. See below, pp. 68 ff.

9. GLB 2a (1911), pp. 25-7; and see below, p. 83.

10. Ostara III, 1 (1930), p. [v].

11. A. de Gobineau, Essai sur l'Inegalite des Races (Paris, 1853-5).

12. A detailed history of Social Darwinist publications and societies in Germany may be found in Hans-Gunther Zmarzlik, 'Der Sozialdarwinismus in Deutschland als geschichtliches Problem', ViertelJahreshefte fur Zeitgeschichte 11 (1963), 245-73.

13. The influence of Ernst Haeckel (1834-1919) and the Monist League in the dissemination of popular Social Darwinism is the subject of Daniel Gasman, The Scientific Origins of National Socialism (London, 1971).

14. William A. Jenks, Vienna and the young Hitler (New York, 1960), pp. 37-9.

15. ibid., p.118.

16. Adolf Hitler, Mein Kampf (Munich, 1934), pp. 59ff.

17. Eugen Diederichs, the influential German publisher of Jena, had cultivated volkisch ideas since 1896 within a new religious mystique which drew on irrationalism, pantheism, gnosticism and theosophy. Gary D. Stark, Entrepreneurs of Ideology (Chapel Hill, 1981), pp. 69-76. Prominent Ariosophists in Germany before the First World War included Gravell (Heidelberg), Sebaldt and Stauff (Berlin). Over a third of the List Society members were resident in Germany at the time of its inauguration in 1908.

18. See below, Chapters 2 and 4.

19. Adolf Hitler, op. cit., p. 135.


1. Richard Cavendish, A History of Magic (London, 1977), pp. 9f, 162f.

2. For the life of H. P. Blavatsky, see Vsevolod Soloviev, A Modern Priestess of Isis (London, 1895); Gertrude Marvin Williams, Priestess of the Occult (Madame Blavatsky) (New York, 1946); Howard Murphet, When Daylight Comes (Wheaton, Ill., 1975).

3. William Emmette Coleman, 'The source of Madame Blavatsky's writings', in Vsevolod Soloviev, A Modern Priestess of Isis (London, 1895), pp. 353-66.

4. S. B. Liljegren, 'Quelques romans anglais. Source partielle d'une religion moderne', in Melanges d'histoire litteraire generale, edited by Fernand Baldensperger, 2 vols. (Paris, 1930), II, 60-77, and Bulwer-Lytton's Novels and Isis Unveiled (Uppsala, 1957).

5. Coleman, op. cit., p. 358.

6. Helena Petrovna Blavatsky, The Secret Doctrine, second edition, 2 vols. (London, 1888), 11, 6-12, 300f, 433-6. The myth of Lemurian miscegenation is discussed in ibid., II, 184, 266f, and may have inspired Lanz von Liebenfel's quasi-Gnostic concept of the Fall. See below p. 101 f.

7 Alvin Boyd Kuhn, Theosophy. A Modern Revival of Ancient Wisdom (New York, 1930), pp. 206f, 232-52.

8. Blavatsky, op. cit., II, p. 318 f.

9. Kuhn, op. cit., p. 199 f.

10. George L. Mosse, 'The mystical origins of National Socialism', Journal of the History of Ideas 22 (1961), 81-96 (p. 81).

11 Janos Frecot, Johann Friedrich Geist and Diethart Kerbs, FIDUS 1868-1948: Zur asthetischen Praxis burgerlicher Fluchtbewegungen (Munich, 1972), pp. 15-58 and passim.

12 Details of Wilhelm Hubbe-Schleiden and this first theosophical venture in Germany may be found in Emil Bock, Rudolf Steiner. Studien zu seinem Lebensgang und Lebenwerk, second edition (Stuttgart, 1961), pp. 170-90.

13 Biographical details of Franz Hartmann may be found in Hugo Goring, Dr Franz Hartmann, ein Vorkampfer der Theosophie (Brunswick, 1894) and Franz Hartmann, Denkwurdige Erinnerungen (Leipzig, 1898).

14 Walter Schonenberger, 'Monte Verita und die theosophischen Ideen', in Monte Verita: Berg der Wahrheit, edited by Harald Szeemann (Milan, 1980), pp. 65-79.

15 Schwabe, 'Protokoll uber die J. Nationalkonvention der "Theosophischen Gesellschaft" in Europa (Deutschland)', Metaphysische Rundschau 1 (1896), 279-83. The origins of American theosophy are documented in Emmett A. Greenwalt, California Utopia: Point Loma 1897-1942 (San Diego, 1978).

16 Franz Hartmann, 'Ein Abenteuer unter den Rosenkreuzern', Neue Metaphysische Rundschau 1 (1898), 156-67, 232-43, 333-41, 386-9, 429-34; ibid. 2 (1899), 18-22, 46-51, 93-105, 241-54, 273-81, 305-14, 337-46. The first edition had appeared in English as An Adventure among the Rosicrucians (Boston, Mass., 1887).

17 Paul Zillmann, 'Die Wald-Loge und Akademie fur okkulte Wissenschaften', Neue Metaphysische Rundschau 1 (1898), 226-8 and Die Wald-Loge (Gross-Lichterfelde, (1912]).

18 Paul Zillmann, 'Theosophische Bewegung', Neue Metaphysische Rundschau 4 (1901), 187-8.

19 Paul Zillmann, 'Unmassgebliches zum theosophischen Kongress 1902', Neue Metaphysische Rundschau 5 (1902), 168-72.

20 For a recent biography of Rudolf Steiner and an analysis of his thought see Geoffrey Ahern, Sun at Midnight. The Rudolf Steiner Movement and the Western Esoteric Tradition (Wellingborough, 1984).

21 Biographical details of Hugo Vollrath may be found in Ellie Howe, Astrology and the Third Reich [published originally as Urania's Children I (Wellingborough, 1984), p. 79f.

22 Elisabeth Kumpf-Rohm (Bopfingen) to author, letter dated 23 October 1979.

23 For a history of the New Thought movement in Germany, see Charles S. Braden, Spirits in Rebellion (Dallas, 1963), pp. 468-80.

24 See Bibliography for a list of these periodicals and book-series.

25 Friedrich Eckstein, 'Alte unneunbare Tage!' (Vienna, 1936); cf. the account in Emil Bock, op. cit., pp. 58-61, 72-84.

26 The Association and its library are advertised in Die Gnosis I (September 1903).

27 Notices in Zentralblatt fur Okkultismus I (1908), 385, 530.

28 Ellie Howe, op. cit., p. 81 f.

29 Josef Greiner, Das Ende des Hitler-Mythos (Zurich, 1947), pp. 88 f.

30 Paul Zillmann used the adjective 'metaphysical' to describe the entire range of disciplines in the modern occult revival. Neue Metaphysische Rundschau I (1898), ii.

31 Rudolf Steiner, An Autobiography, second edition (New York, 1980), pp. 141-4.

32 Carl E. Schorske, Fin-de-Siecle Vienna (Cambridge, 1981). pp. 5-10.


1 Osterreichisches Staatsarchiv (Allgemeines Verwaltungsarchiv), Vienna, Z1. 12.263.71.

2 The portrait is reproduced in Johannes Balzli, Guido v. List. Der Wiederentdecker uralter anscher Weisheit (Leipzig and Vienna, 1917), facing p. 5.

3 Guido List, Deutsch-Mythologzsche Landschaflsbilder, second edition, 2 vols. (Leipzig and Vienna, 11913)), II, 641 and plates, passim. This work is hereafter cited as D-ML.

4 Guido List, D-ML, II, 592.

5 Balzli, op. cit., pp. 15-17.

6 Balzli, op. cit., p. 18. Guido List, 'NeuJahr 1870 in den Alpen', Jahrbuch des Osterreichischen Alpenvereins 7 (1871).

7 Guido List, D-ML, II, 642.

8 ibid., I, 117-37.

9 ibid., II, 562-91.

10 ibid., II, 438.

11 ibid., I, 125.

12 ibid., II, 642 f.

13 List may have given Lanz the impression that his mother had squandered her late husband's estate, in order to extenuate his own failure at business. According to Lanz, List lost his money through his mother and 'bad contracts, wills and women'. J. Lanz von Liebenfels, 'Guido von List', Zeitschrift fur Menschenkenntnis und Schicksalsforschung 2 (1927), 74-89 (p. 76).

14 Guido List, D-ML, I, 328-45.

15 This essay was subsequently published in D-ML, II, 562-91.

16 ibid., II, 587.

17 The earliest reference to the Association dates from 1887, but it had no premises in Brno until 1891. For a history of the Association and a survey of its publications, see Blatter vom Deutschen Hause, 27 vols. (Brno, 1887-1913).

18 Ostdeutsche Rundschau, 1 October 1893, pp. 1-3; ibid., 31 October 1893, pp. 10-11.

19 Ostdeutsche Rundschau, 1894, passim.

20 Ostdeutsche Rundschau, 13 and 14 February 1895, pp. 1-3.

21 Ostdeutsche Rundschau, 25 and 26 September 1895, pp. 1-2; ibid., 28 and 31 December 1895, pp. 1-3.

22 Ostdeutsche Rundschau, 12 February 1896, pp. 1-2.

23 See Bibliography for a survey of List's journalism.

24 The 1892 lecture is described in Balzli, op. cit., p. 30. The 1893 lecture is announced in Ostdeutsche Rundschau, 24 February 1893, p. 3 and published as an article, 'Von der deutschen Wuotanspriesterschaft', Das Zwanzigste Jahrhundert 4 (1893), 119-26, 242-51, 343-52, 442-51.

25 A report of the festival is printed in Ostdeutsche Rundschau, 3 and 4 December 1894, pp. 2-3, 5. The play was published as a pamphlet, Wolfgang Heinrich Collection (Linz). A second edition is printed in Irminsul 2 (1970), Heft 5.

26 The Guido List evening is announced in Ostdeutsche Rundschau, 9 April 1895, p. 3. Wiedener Sangerbund programmes, Wolfgang Heinrich Collection (Linz).

27 This incident is related in Balzli, op. cit., p. 33.

28 Osterreichisches Staatsarchiv (Allgemeines Verwahungsarchiv), Vienna, Z1., 12.263171.

29 Herwig (pseudonym of Eduard Pichl), Georg Schonerer und die Entwicltlung des Alldeutschtumes in der Ostmark, 4 vols. (Vienna, 1912-23) II, 426-8; Peter G. J. Pulzer, The Rise of Political Anti-Semitism in Germany and Austria (New York, 1964), p. 207.

30 The portrait is reproduced in Guido List, D-ML, I, plate facing p. 208.

31 Balzli, op. cit., p. 33.

32 Guido List, Der Wiederaufbau lion Camuntum (Vienna, 1900), pp. 16-31.

33 Balzli, op. cit., p. 35f; 'Die alten Gotter-das alte Recht', Irminsul 10(1978), Heft 5.

34 Guido List, 'Die Ursprache der Arier, deren Schrift und Heilszeichen', manuscript dated c. 1903, Bundesarchiv, Koblenz, NS26/ 1244. An account of the manuscript's submission to the Academy and its reception is printed in the published edition. Guido List, Die Ursprache der Ario-Germanen und ihre Mysteriensprache (Leipzig and Vienna, [1914], pp. 1-8.

35 Balzli, op. cit., p. II f. The old chronicle was Bucelinus, Germania Topo-Chrono- Stemmato-Graphica (Nuremberg, 1655-78).

36 W. H. Bruford, The German Tradition of Self Cultivation (Cambridge, 1975) pp. 226- 63.

37 The articles on heraldry appear in Leipziger lllustrierte Zeitung, 4 May 1905, p. 680f; 15 March 1906, p. 417f; and 31 January 1907, p. 188f.

38 Lanz von Liebenfels first met both List and Franz Kiessling at Gars am Kamp in c. 1892. Sephine and Jorg Lanz von Liebenfels to Walther Gubitz, letters dated 12 and 20 August 1952, Rudolf Mund Archive (Vienna).

39 The text of the interpellation and its signatories is printed in GLB 6 [1914], pp. 2 ff.

40 A list of signatories is printed in GLB 3 (1908), [p. 197 f].

41 Membership lists are printed in GLB 2 (1908), pp. 71-4 and GLB 5 (1910), pp. 384- 9. The articles of the List Society are printed in GLB 1, second edition (1912), pp. 68-78. Karl Herzog joined the Society c. 1912. Karl Herzog to Philipp Stauff, letter dated 3 February 1912, Bundesarchiv, Koblenz, NS26/512a.

42 'Einige wenige Auszage aus den Urteilen der Presse uber die Guido-List- Bucherei', in GLB 2a (1911), pp. 269-85.

43 The lectures are described in GLB 2a (1911), pp. 239-41.

44 GLB 3 (1908), recto rear cover.

45 GLB 3 (1908), p. 191.

46 GLB 5 (1910), p. 13.

47 GLB 2a (1911), p. 242.

48 Balzli, op. cit., pp. 45f, 239-42.

49 Ellerbek (pseudonym for Gustav Leisner) wrote that the works of List and Tarnhari convinced him that 'AR selig lachend lebt', letter to List dated 25 October 1915, quoted in Balzli, op. cit., p. 155. Ellerbek's Versailler Visionen (1919), an apocalyptic critique of the peace settlement, was subtitled an 'occult-armanistic' confession, while his volkisch novel, Sonne Sonnings Sohne auf Sonnen-See (1920), contained four letters from Guido von List in an appendix. For later armanist usage see Carl Reinhold Petter, Der Armanismus als Zukunfts-Religion (Danzig-Langfuhr, 1919) and Kurt van Emsen, Adolf Hitler und die Kommenden (Berlin, 1932). Petter was the chairman of the Supranational Arvan League at Danzig.

50 Rudolf J. Mund, Der Rasputin Himmlers (Vienna, 1982).

51 The account of the pilgrimages and the photographs are in Guido List, D-ML, II, 591-602. The pilgrims were List and spouse, Withelm Koehne and spouse, Rudolf Janko and spouse, Friedrich Oskar Wannieck, Heinrich Winter, Eugen Mertens and Philipp Stauff. Heinrich Winter died on 18 July 1911, Withelm Koehne on 11 May 1912, and Friedrich Oskar Wannieck on 6 July 1912.

52 Balzli, op. cir., p. 68 f. Participants at the HAO meeting in April 1915 included: General Blasius von Schemua; Josef Neumayer, the retired Lord Mayor of Vienna; Franz Lang, Imperial Privy Councillor; Friedrich J. Bieber, the secretary of the List Society; Franz Zenkl; Emmerich Boyer von Berghof, the author; Baron Skal; A. Blamauer; Rudolf Janko; Heinrich Franz Lang; Walter Fellner; and Guido List.

53 Letters from soldiers and officers at the front to Guido List are printed in Balzli, op. cit., pp. 167-74.

54 Philipp Stauff, 'Guido von List gestorben', Munchener Beobachter, 24 May 1919, p. 4.


1 K. V. Mullenhoff, Deutsche Altertumskunde, 5 vols. (Berlin, 1870-1900), IV, 585-7.

2 GLB 1 (1908), pp. 1-25.

3 George L. Mosse, The Crisis of German Ideology (New York, 1964), pp. 13f.

4 'Wanidis' was conceived as a three-volume work: I. Band. WAN, Das Wunschwahnen der Midgartmenschen (in three parts); II. Band. I, ein Ich; Ill. Band. DIS, Die arische 'Sexual-Religion' (in three parts). The first two volumes were never published but their contents may be inferred from a synopsis in the third. Maximilian Ferdinand, 'Wanidis'. Der Triumph des Wahnes. III. Bd. DIS, Die arische 'Sexual-Religion' (Leipzig, 1897), pp. 5-8, 33-5.

5 [Guido List], 'Germanischer Lichtdienst', Der Scherer I, Heft 4 (17 June 1899), p. 5. For details of this paper's political line see Andre Banuls, 'Das volkische Blatt "Der Scherer''', Vierteljahreshefte fur Zeitgeschichte 18 (1970), 196-203.

6 Guido List, 'Die esoterische Bedeutung religioser Symbole', Die Gnosis I (1903), 323-7. The two men were also personally acquainted, a fact made plain by a fly-leaf dedication to 'Guido von LisImage, dem sinnenden Forscher, von Maximil. Sebald Image, Sonnenwend 1906' in Diaphetur (1905). Ekkehard Hieronimus Archive (Hanover). The use of a Image for a 't' occurs often in List manuscripts.

7 GLB 3 (1908), pp. 15f, 19-23.

8 GLB 1 (1908), pp. 37f, 45, 66; GLB 2 (1908), p. 3; GLB 3 (1908), p. 190.

9 GLB 3 (1908), pp. 19 f, 22n. Blavatsky had discussed these topics in The Secret Doctrine third edition, 2 vols. (London, 1893), II, 72f.

10 Guido List, Die Religion der Ario-Germanen (Zurich, 1910), pp. 91-3.

11ibid., pp. 29-36.

12 GLB 5 (1910), p. 30.

13 GLB 5 (1910), pp. 22f, 55f, tablesI, II and III. Table II is supplemented by references to texts about occult 'correspondences'. Agrippa von Nettesheim, De occulta philosophia (1533) and an obscure contemporary work, S. Schweinburg-Eibenschitz, Studien eines Feldmarschalls uber das Priester-Orakel der alten Hebraer (Baden, 1895). The field marshal was Christoph Gottfried von Engelhardt (d. 1767), who was familiar with the theosophical and cabbalistic thought of the secret societies in the eighteenth century.

I4 Franz Hartmann, 'Rundschau in der auslandischen theosophischen Literatur', Neue Lotusbluten 2 (1910), 370.

15 GLB 6 [1914], pp 19-24, table I.

16 Friedrich Wannieck to Guido List, letter dated 12 December 1914, in Balzli, op. cit., pp. 183-6.

17 Willy Schrodter, Die Geheimkunste der Rosenkreuzer (Warpke-Billerbeck, 1954), p.121.

18 Friedrich Schwicken, Das Lebenselixier in Bulwers Romanen (Leipzig, 1918). Schwickert published several standard texts of astrological theory in the 1920s, which employed the deterministic method of the French astrologer, Morin de Villefranche (1583-1656), counsellor to Louis XIII, Louis XIV and Cardinal Richelieu.

19 Karl Heise wrote about sun-worship, reincarnation, the astral body and miracles. These themes were evidently consistent with the cult of Mazdaznan. This cult had been founded c.1900 in the United States by Otto Hanisch (1856-1936), a German immigrant from Poznan. Hanisch used the name Otoman Zar-Adusht Ha'nish and claimed to have been born in Tehran, supposedly in order to lend credence to the alleged Zoroastrian origins of his cult. The cult spread to Europe in the first decade of the century. Details of the cult in Ellic Howe, Astrology and the Third Reich (Wellingborough, 1984), p. 85, and James Webb, The Occult Establishment (La Salle, Ill., 1976), pp. 32, 74.

20 List first mentioned the 'Templeisen' in GLB 2 (1908), p. 64 f. He drew heavily on Lanz's racial dualism in GLB 2a (1911), pp. 66-71. The continent 'Arktogaa' was first mentioned in GLB 4 (1909), p. 2. A map, showing the location and coastline of 'Arktogaa', was published by Lanz in Ostara I, 50 (1911), p. 8, and used by List in D-ML, 1, 119.


1 Cornelius Tacitus, 'Germania', in Cornelii Taciti Opera Minora, edited by M. Winterbottom and R. M. Ogilvie (Oxford, 1975), pp. 37-62 (p. 38).

2 GLB 2 (1908), p. 4.

3 GLB 1 (1908), p. 32.

4 GLB 2 (1908), p. 17.

5 GLB 2 (1908), p. 41; GLB 6 [1914], pp. 347-64.

6 GLB 2 (1908), p. 18f.

7 GLB 2 (1908), p. 4f.

8 GLB 2 (1908), p. 20.

9 The sacred legitimation (or sacralization) of social institutions confers upon them an ultimately valid ontological status. Peter L. Berger, The Social Reality of Religion (London, 1969), pp. 38-60.

10 J. M. Roberts, The Mythology of the Secret Societies (London, 1972), pp. 90-117. The sects of the eighteenth century are discussed at length in Auguste Viatte, Les sources occultes du romantisme, 2 vols. (Paris, 1928).

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Re: The Occult Roots of Nazism, by Nicholas Goodrick-Clarke

Postby admin » Wed Feb 28, 2018 4:37 am

Part 2 of 3


1 Fritz Saxl, 'The revival of late antique astrology', in Lectures, 2 vols. (London, 1957), I, 73-84.

2 Guido List, Deutsch-Mythologische Landschaftsbilder, first edition (Berlin, 1891 l, passim.

3 H. R. Ellis Davidson, Gods and Myths of Northern Europe (Harmondsworth, 1964), p. 37 f. List discussed these myths in an apocalyptic context. GLB 2 (1908), pp. 46, 70 and GLB 4 (1909), pp. 4, 6.

4 This cameo is intended only to delineate the typical motifs in the apocalypses of Daniel, Ezra, Baruch and the Book of Revelation. Details concerning the identity and nature of the evil spirit and the messiah, as well as the manner of their manifestation, vary among the authors of this long religious and literary tradition. The term 'millennium' derives from the Book of Revelation, which describes the establishment of a terrestrial kingdom of God lasting a thousand years before the eternal dispensation dawns. However, among historians and sociologists the word denotes the new age, irrespective of its duration. Although messianic beliefs and millenarian ism often coincide historically, the two ideas do not necessarily imply one another. For surveys of apocalyptic literature and discussions, see The Apocrypha and Pseudepigrapha of the Old Testament, edited by R. H. Charles, 2 vols. (Oxford, 1913), passim; E. Hennecke, New Testament Apocrypha, 2 vols. (London, 1965), II, 582ff; Norman Cohn, The Pursuit of the Millennium (London, 1957); Bryan R. Wilson, 'Millennialism in comparative perspective', in Millennial Dreams in Action, edited by Sylvia L. Thrupp, Comparative Studies in Society and History 2 (The Hague, 1962), pp. 93-114; Yonina Talmon, 'Pursuit of the Millennium: the relation between religious and social change', Archives Europeenes de Sociologie 3 (1962), 125-48, and 'Millenarian movements', Archives Europeenes de Sociologie 7 (1966), 159-200.

5 Norman Cohn, The Pursuit of the Millennium, third edition (New York. 1970), pp. 29- 36, 53-70.

6 Yonina Talmon, 'Millenarian movements', Archives Europeenes de Sociologie 7 (1966), 159-200 (p. 179f).

7 GLB 2a (1911), pp. 25-7.

8 GLB 2a (1911), pp. 40-3.

9 Peter G. J. Pulzer, The Rise of Political Anti-Semitism in Germany and Austria (New York, 1964), p. 294.

10 GLB 2a (1911), p. 53.

11 Pulzer, op. cit., p. 177.

12 GLB 2a (1911), p. 48 f.

13 ibid., p. 16f.

14 Guido List, Die Religion der Ario-Germanen (Zurich, 1910), p. 92 f. List was obviously familiar with this system of Hindu cosmology from Helena Petrovna Blavatsky, Die Geheimlehre, 2 vols. (Leipzig, 1897-1901). A Mahayuga, or complete cycle, lasted 4, 320, 000 years and was composed of four yugas of successively shorter duration. The shortest of these, the Kaliyuga, lasted 432,000 years and represented the most decadent phase of the Mahayuga. Within an apocalyptic scheme, the Kaliyuga could be regarded as the period of woes, provided that one ignored the cyclical nature of Hindu chronology, which denies ultimate salvation.

15 Guido List, 'Uber die Moglichkeit eines ewigen Weltfriedens', Prana 7 (1917), in Balzli, op. cit., pp. 134-8 (p. 135).

16 Guido List, 'Neuzeitliche Einherier', Osterreichische Illustrierte Rundschau 4 (1916), in Balzli, op. cit., pp. 116-24 (p. 117), and 'Wer ist der Starke von Oben?', Prana 7 (1917), in Balzli, op. cit., pp. 125-33 (p. 128).

17 The letter from Tarnhari was dated 11 November 1911, in Balzli, op. cit., p. 146. Tarnhari's real name was Ernst Lauterer. His speculations revolved around the derivation of his name from the three runes Laf-tar-ar Image, which spelt the word 'Ulaftarhari', allegedly a cover-name for Wotan. Tarnhari also traced his ancestry to a sixteenth-century family Lautrer von Dofering zum Raidenstein, whose blazon showed a rampant lion. He claimed that the Laf-tar-ar runes were concealed ill the body of this heraldic lion. Tarnhari, Aus den Traditionen der Laf-tar-ar- Sippe der 'Lauterer' (Diessen, [1915]). Tarnhari published another pamphlet, An unsere Getreuen (Diessen, [1914]). After the war he was associated with Alfred Bass in the Nationale Kanzlei at Leipzig which issued a Hakenkreuz-Rundbrief (1920) and also collaborated with Dietrich Eckart, the volkisch publicist at Munich.

18 GLB 2, second edition [1913], p. 98f.

19 Friedrich Wannieck to Guido List, letter dated 12 December 1914, in Balzli, op. cit., pp. 183-6.

20 GLB 2a (1911), p. 81 f.

21 ibid., p. 107.

22 An extensive bibliography of conservative revolutionary literature may be consulted in Armin Mohler, Die konservative Revolution in Deutschland 1918-1932 (Darmstadt, 1972).

23 This profuse pamphlet literature concerning 'spiritual' anti-Westernism in Germany during 1914 and 1915 is discussed by Fritz Ringer, The Decline of the German Mandarins (Cambridge, Mass., 1969), pp. 180-99 and Klemens von Klemperer, Germany's New Conservatism (Princeton, 1968), pp. 47-55. For the reactions of the cultural pessimists to the war, see Fritz Stern, The Politics of Cultural Despair (Berkeley, 1974), pp. 205-11.

24 Guido List, 'Ostarrede (21 April 1915)', in Balzli, op. cit., pp. 69-77.

25 These references may be found in Balzli, op. cit., pp. 149, 155, 143, 34.

26 Michael Barkun, Disaster and the Millennium (New Haven, 1974), p. 163.

27 Balzli, op. cit., p. 73.

28 Medieval German apocalyptic fantasies attaching to the figure of an emperor are discussed in Norman Cohn, The Pursuit of the Millennium (New York, 1970), pp. 30- 3, 108-26.

29 GLB 2, second edition (1913], p. 97f.

30 ibid., p. 95.

31 Guido List, Deutsch-Mythologische Landschaftsbilder, first edition (Berlin, 1891), p. 88.

32 The speculations about the reincarnated nationalist revolutionaries appear in the articles, 'Neuzeitliche Einherier' and 'Wer ist der Starke von Oben?', in Balzli, op. cit., pp. 116-24, 125-33.


1 Wilfried Daim, Der Mann, der Hitler die Ideen gab (Munich, 1958); Rudolf J. Mund, Jorg Lanz v. Liebenfels und der Neue Templer Orden (Stuttgart, 1976).

2 See Appendix A for the genealogy of Adolf Josef Lanz. It is interesting to note that his younger brother, Herwik Lanz, also indulged in similar fantasies. He claimed to have been born at San Giovanni on 10 June 1874 (pre-dated). Kurschners Deutscher Literatur-Kalender 36 (1914), p. 1003.

3 J. Lanz von Liebenfels, Arithmosophikon 19 (Thalwyl, [1949]), p. 725 f. Documentary evidence suggests that Lanz did not esteem the Templars until after 1905. See below p. 108, note 9.

4 For details of Lanz's monastic career, see Daim, op. cit., pp. 250, 252.

5 Fr. G ... , O.C. [i.e. Lanz], 'Berthold v. Treun', Berichte und Mittheilungen des Alterthums- Vereins zu Wien 30 (1894), 137-140; J. Lanz, 'Das Necrologium Sancrucense Modernum', Archiv fur Osterreichische Geschichte 89 (1900), 247-354.

6 Fr. G ... , 'Berthold v. Treun', p. 138.

7 Georg Lanz to Heiligenkreuz Abbey authorities, letter dated 11 September 1899, Heiligenkreuz Abbey Archive; P. Hermann Watzl to the author, letter dated 19 November 1978.

8 Daim, op. cit., p. 252.

9 J. Lanz-Liebenfels, Katholizismus wider Jesuitismus (Frankfurt, 1903); Das Breve 'Dominus ac redemptor noster' (Frankfurt, [1904]); Der Taxil-Schwindel (Frankfurt, [1904]).

10 Ostara III, 1 (1930), p. [v].

11 The alleged marriage of Lanz is discussed by Theodor Czepl. Daim, op. cit., p. 44.

12 A description of these inventions and their evaluation by Professor G. Heinrich may be found in Daim, op. cit., p. 110f.

13 J. Lanz-Liebenfels, 'Die Urgeschichte der Kunste', Politisch-Anthropologische Revue 2 (1903), 134-56. Although there is no record of a doctoral thesis submitted by Lanz at the University of Vienna, it is still possible that the degree was conferred by another Austrian university.

14 J. Lanz-Liebenfels, 'Anthropozoon biblicum', Vierteljahrsschrift fur Bibelkunde 1 (1903), 307-16, 317-55, 429-69 (p. 321); ibid. 2 (1904), 26-60, 314-37, 395-412. This periodical is hereafter cited as VfB.

15 Lanz's sources for these archaeological finds were Sir Austen Henry Layard, Nineveh and its Remains, 2 vols. (London, 1849), Inscriptions in the Cuneiform Character from Assyrian Monuments (London, 1851), and Eberhard Schrader, Keilinschriftliche Bibliothek, 6 vols. (Berlin, 1887-1900). Both artefacts are in the British Museum, Department of Western Asiatic Antiquities, Nos. 124562 and 118885.

16J. Lanz-Liebenfels, 'Antropozoon biblicum', VfB 1 (1903), 322-4.

17 ibid., 341-55.

18 ibid., 343-4.

19 J. Lanz-Liebenfels, Theozoologie oder die Kunde von den Sodoms-Afflingen und dem Gotter- Elektron (Vienna, 1905), p. 26 f. This text is hereafter cited as 12.

20 J. Lanz-Liebenfels, 12, pp. 28-33.

21 ibid., pp. 35, 52, 56f.

22 Lanz's first mention of N-rays in 'Anthropozoon biblicum', VfB 1 (1903), p. 455 n. His first mention of radium-rays in ibid., 2 (1904), p. 332. He discusses these theories in 12, pp. 83-5.

23 J. Lanz-Liebenfels, TZ, pp. 79f, 85, 90f. Withelm Bolsche had suggested that the pineal gland represented the evolutionary residue of a magnetic third eye, which was more apparent in the prehistoric saurian reptiles. Quoted by J. Lanz- Liebenfels, 'Anthropozoon biblicum', VfB 1 (1903), p. 354. Bolsche, a popular scientific writer, probably took this idea from theosophy. Madame Blavatsky had also mystified the gland as a magical third eye, a speculation which she may have borrowed from Rene Descartes, who sought the locus of the soul in the gland. The Secret Doctrine, second edition, 2 vols. (London, 1888), II, 299 f.

24 J. Lanz-Liebenfels, 72, pp. 114 ff, 140, 120ff. The Pistis Sophia was the subject of learned discussion in the 1890s. Encyclopaedia of Religion and Ethics, edited by James Hastings, 13 vols. (Edinburgh, 1908-26), X, 45-8.

25 J. Lanz-Liebenfels, 72, pp. 124-8.

26 ibid., p. 133.

27 ibid., pp. 142ff.

28 ibid., pp. 147-52.

29 For Himmler's eugenic policies see Clarissa Henry and Marc Hillel, Children of the S5 (London, 1975) and Felix Kersten, The Kersten Memoirs 1940-1945 (London, 1956), pp. 74-82, 176-83. Descriptions of his Eastern policies in Josef Ackermann, Heinrich Himmler als Ideologe (Gottingen, 1970), pp. 195-231 and Kersten, ibid., pp. 132-140.

30 ibid., p. 158 f.

31 ibid., p. 160.

32 ibid., p. 112f.

33 Akademischer Verlag pamphlet, dated [1905].

34 Mund, op. cit., pp. 22ff, 210f.

35 Ostara I, 6 (July 1906), p. [21].

36 These codes had been edited by Sir William Jones, Institutes of Hindu Law (Calcutta, 1794) and translated into German by Johann Christoph Huttner, Hindu-Gesetzbuch (Weimar, 1797). The codes had been examined in a racist context bv F. Gernandt, 'Aus dem Hindu-Gesetzbuch des Manu', Politisch-Anthropologische Revue 3 (1904), 264-8, which may well have been Lanz's source of inspiration. The Sanskrit term candala (Tschandale), which denoted the lowest caste of untouchables, denoted to Lanz the mongrelized racial inferiors and lower social classes of modern times. Ostara I, 22 (April 1908), pp. 6, 16.

37 The first issue of Ostara was published at Graz, but the periodical was henceforth published at Rodaun until mid-1913, by which time sixty-six numbers had appeared. The periodical was then published at Modling until 1917 (with No. 89), when the first series (Ostara I) was discontinued. A second abortive series (Ostara II) was begun at Magdeburg in 1922, but abandoned after several numbers, and the third series (Ostara III) was published in Vienna from 1927 to 1931 under the patronage of Johann Walthari Wolfl.

38 Harald Gravell van Jostenoode, Ostara I, 6 (July 1906), pp. 3, 10, 12f.

39 The works cited by Gravell were Annie Besant, Der Stammbaum der Menschen (Leipzig, 1907) and' Rudolf Steiner, Blut ist ein ganz besonderer Saft (Berlin, 1907), both of which reflected the theosophical interest in racist ideas. Harald Gravell van Jostenoode, Ostara I, 25 (July 1908), p. 10f.

40 J. Lanz-Liebenfels, Die Theosophie und die assyrischen 'Menschentiere' (Berlin, 1907), p. 11, figures 4, 5. The maps were taken from Melchior Neumayr, Erdgeschichte, second edition, 2 vols. (Leipzig, 1895), and William Scott-Elliot, Das untergangene Lemuria (Leipzig, 1905).

41 J. Lanz-Liebenfels, Die Theosophie und die assyrischen 'Menschentiere' (Berlin, 1907), p. 22.

42 ibid., pp. 28-32.

43 The Monist League was founded at Jena in 1906 by Ernst Haeckel as an organization of Social Darwinists. Gasman notes that the League boasted a membership of some six thousand in over forty groups distributed throughout Germany and Austria. It is likely that Lanz became familiar with its. doctrines through the Vienna branch. Gasman places Lanz 'on the lunatic fringe of the social Darwinist movement'. Daniel Gasman, The Scientific Origins of National Socialism (London, 1971), pp. 20 If, 153 and passim. This is true insofar as many of Lanz's authorities, including Withelm Bolsche, Ludwig Woltmann, and Willibald Hentschel, were Social Darwinists.

44 Ostara I, 35 (1910), pp. 1-5.

45 Ostara I, 78 (1915), pp. 10ff. Lanz subsequently extended this roll of ariosophical initiates to include numerous mystics, pietists, and occultists since antiquity. See Appendix C.

46 Ellic Howe, Astrology and the Third Reich (Wellingborough, 1984), pp. 78-103.

47 Ostara I, 78 (19 I 5), recto rear cover.

48 Ostara I, 79 (1915), pp. 15-[ 18]. The titles included: Arthur Grohe-Wutischsky, Der Weltkrieg 1914 in der Prophetie (Leipzig, 1915); Karl Brandler-Pracht, Hauser-Tabellen van 40°- 56° geographischer Breite (Leipzig, 1910); Albert Kniepf, Die Weissagungen des altfranzosischen Sehers Michel Nostradamus und der heutige Krieg (Hamburg, 1914). Other reviews covered G. W. Surya, Moderne Rosenkreuur, second edition (Leipzig, 1914); Charles Leadbeater, Der sichtbare und unsichtbare Mensch (Leipzig, 1908). The following issue of Ostara reviewed the first German work of the German-American theosophist Max Heindel, who had studied under Rudolf Steiner at Berlin before emigrating. Max Heindel, Die Weltanschauung der Rosenkreuur (Leipzig, 1913). Details of Heindel in Ellic Howe, op. cit., p. 84 f. Lanz also recommended the periodicals Prana, Theosophie and Zum Licht. Ostara I. 80 (1915), pp. 16-[18]. These references give a clear indication of how widespread was Lanz's interest in theosophical and occult literature.

49 Ostara I, 80 (1915), p. 8f.

50 Ostara I, 81 (1915), pp. 12-18. The idea of the Church of the Holy Spirit derives from the apocalyptic thought of Joachim of Fiore (c.1135-1202), who described a temporal scheme of three ages, each of which corresponded to one of the persons of the Trinity. The first age was the Age of the Father, a dispensation characterized by a demand for strict obedience to the laws of God; the second age was the Age of the Son, a time of piety and faith in the gospel; the third age was the Age of the Holy Spirit. which would witness the transformation of the whole world into a vast monastery of monks full of joy, love, and freedom. Marjorie Reeves, Joachim of Fiore and the Prophetic Future (London, 1976). On Joachite prophecy in relation to millenarianism, Norman Cohn, The Pursuit of the Millennium (New York, 1970), pp. 108 ff. Lanz discussed such prophecy, implying that the ordo futurus of Joachim was the parousia of New Templarism. Ostara I, 78 (1915), p. 4 f. The site of Vienna as the origin of the millennium was consonant with Lanz's belief in the ariosophical mission of the Habsburg dynasty. He found some justification for this statement in an interpretation of two enigmatic Nostradamus references, according to which the intersection of the 48° latitude and the 'German mountains' (in Lanz's opinion, a certain ridge in the Wienerwald) defined a new spiritual source-point on the planet.

51 Ostara III, 4 (1928), pp. 2f, 13f.

52 Friedrich Heer has also suggested that the emotional inspiration of Hitler's adult dreams of world-dominion and Caesarism may have derived from his childhood experience of South German Catholic pomp and pageantry at Passau between 1892 and 1895. Friedrich Heer, Der Glaube des Adolf Hitler (Munich, 1968), pp. 19- 21.


1 See Appendix A for the genealogy of Adolf Josef Lanz.

2 The first traceable use of the name' Liebenfels' by Lanz occurred in early 1903. Cf. Dr J. Lanz-Liebenfels, 'Die Urgeschichte der Kunste', Politisch-Anthropologische Revue 2 (May 1903), 134-56 (p. 134). His earliest use of the title 'von' between the names dates from 1911. See letter-heads, Lanz to August Strindberg, letter dated 20 September 1911, Royal Library, Stockholm, and Lanz to Johannes Hering, letter dated 6 September 1911, Bundesarchiv, Koblenz, NS26/1229.

3 See the articles 'Lanz von Liebenfels' and 'Liebenfels' in Historisches-Biographisches Lexikon der Schweiz, 7 vols. (Neuenburg, 1927), IV, 606f, 677 f; U. Dikenmann, 'Hans Lanz von Liebenfels, ein mittelalterlicher Emporkommling', Thurgauische Beitrage 21 (1911), 34-48. Full genealogies in J. Kindler von Knobloch, Oberbadisches Geschlechterbuch, 3 vols. (Heidelberg, 1905), 11, 461 f, 504f, 508 f.

4 C. von Lantz to August Naf, letters dated 5 July and 29 August 1878, Stadtbibliothek Vadiana, St Gallen, MS 145/169-70. This officer had received the Cross of the Franz Josef Order in 1874, Kriegsarchiv, Vienna, GASM 1874-40.

5 Hermann Hermann, Genealogie und Heraldik burgerlicher Familien Osterreich-Ungams, 2 vols. (Vienna, 1899), I, 181.

6 Wilfried Daim, Der Mann, der Hitler die Ideengab (Munich, 1958), p. 44. No positive evidence for a marriage has been found. Only a certain Moritz Felicetti von Liebenfels of Graz could be discovered in a contemporary Austrian directory of nobility. His family was
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Re: The Occult Roots of Nazism, by Nicholas Goodrick-Clarke

Postby admin » Wed Feb 28, 2018 4:39 am

Part 3 of 3


1 Birth certificate, Rat der Stadt Hoyerswerda.

2 Rudolf von Sebottendorff, Der Talisman des Rosenkreuurs (Pfullingen, 1925), p. 7. The character Erwin Torre represents Sebottendorff in the book. This work is hereafter cited as TR.

3 Ernst Tiede, Astrologisches Lexikon (Leipzig, 1922), p. 279; Sebottendorff, TR, p. 7 f.

4 Sebottendorf, TR, pp. 8-12; Ellie Howe, 'Rudolph Freiherr von Sebottendorff', unpublished typescript dated 1968, p. 9.

5 Sebottendorf, TR, pp. 15-20.

6 ibid., pp. 18-20; Lloyds Record Library, London.

7 Sebottendorf, TR, pp. 20-2. The Lloyds registry confirms that the S.S. Ems sailed from Naples for New York on 9 February 1900, while the S.S. Prinz Regent Luitpold arrived in Naples on 14 February. The Norddeutscher Lloyd agent at Gibralter, Marseilles or Genoa could have telegraphed to Naples with a request for an electrician. Howe, op. cit., p. 10.

8 Sebottendorf, TR, pp. 22-5.

9 Tiede, op. cit., p. 279; Sebottendorf, TR, pp. 30-7.

10 Sebottendorf, TR, pp. 31, 40-2, 46-58.

11 ibid., pp. 31 f, 34-7.

12 ibid., pp. 53-7.

13 ibid., pp. 65-8.

14 Haupt-Liste fur den In- Reichs- Aus-Lander No. 513699, Stadtarchiv, Munich.

15 Familienbogen Glauer, dated 19 November 1918, Stadtarchiv, Munich.

16 'Das Portrat eines hakenkreuzlerischen Hochstaplers', Munchener Post, 14 March 1923, p. 7. This account states that the incident occurred in 1909, which must be a misprint for 1908.

17 Rudolf von Sebottendorf, Geschichte der Astrologie, I vol. (Leipzig, 1923), I, 5.

18 Rudolf von Sebottendorf, 'Erwin Haller. Ein deutscher Kaufmann in der Turkei', Munchener Beobachter, 31 August 1918-10 May 1919.

19 The book on the Baktashi dervishes finally achieved publication after the war as Die Praxis der alten turkischen Freimaurerei (Leipzig, 1924). Two other works on mysticism were written by Sebottendorff at this time. Deutsche Mystik, written in Turkish (Stamboul, 1915), cited by Tiede, op. cit., p. 279, and Tauler und Boehme, written in Persian (n.p., n.d.), advertised in Sebottendorf, TR, p. 2. Neither of these works has been traced.

20 See above p. 59; Sebottendorf, Die Praxis der alten turkischen Freimaurerei (Leipzig, 1924), pp. 5ff, 19.

21 Rudolf von Sebottendorff, Bevor Hitler kam, second edition (Munich, 1934), pp. 169, 267. This work is hereafter cited as BHK. The Turkish Ministry of the Interior confirms that Sebottendorff became a Turkish citizen in 191!. Zeki Kuneralp (Ministry of Foreign Affairs, Ankara) to John Jardine (British Council, Ankara), letter dated 21 February 1969.

22 Familienbogen Glauer, op. cit.

23 'Reichsfreiherr Siegmund von Sebottendorff von der Rose, k.u.k. Hofkammerer und Major a.D.† 21 Oktober 1915 in Wiesbaden', Wiesbadener Zeitung, 23 October 1915, p. 6.

24 Gothaische genealogische Taschenbucher der freiherrlichen Hauser 7 (1857), 700-3; ibid. 38 (1888), 776f; Genealogisches Taschenbuch der adligen Hauser 12 (1887), 440-2. See Appendix B for these genealogies.

25 Sebottendorf, TR, p. 80f.

26 Notes on the tank of Friedrich Gobel are in Technik-Geschichte 23 (1934), 102 ff.

27 Irmgard Uhlig (Kleinzschachwitz) to author, letter dated 20 April 1980.

28 Familienbogen Glauer, op. cit. Sebottendorff, BHK, pp. 168, 226. Sebottendorff vengefully lampooned Alsberg and Heindl as transvestites, Sebottendorf, TR, p. 86.

29 Sebottendorf, TR, pp. 86-8.

30 ibid., pp. 90-5.

31 ibid., pp. 95-8.

32 ibid., p. 98 f and BHK, p. 40. This new lodge in Berlin is identical with the lodge in the Kothener Strasse near Potsdamer Platz, headed bv G. W. Freese, see above, p. 131.

33 This biographical account is taken from 'Zum Gedachtnis an Walter Nauhaus', Deutscher Roland 13 (1920), Sonderdruck, Bundesarchiv, Koblenz, NS26/1229.

34 Walter Nauhaus to Guido von List Gesellschaft, letter dated January 191 7, in Balzli, op. cit., p. 176 f.

35 Sebottendorf, TR, p. 99 and BHK, p. 53.

36 Sebottendorf, TR, p. 99; Johannes Hering, 'Beitrage zur Geschichte der Thule- Gesellschaft', typescript dated 21 June 1939, Bundesarchiv, Koblenz, NS26/865.

37 Sebottendorff, BHK, pp. 57-60.

38 GLB 1 (1908), p. 13f.

39 GLB 5 (1910), table I.

40 'Aus der Geschichte der Thule Gesellschaft', Thule-Bote I (1933), 1-2.

41 Sebottendorff, BHK, p. 3f.

42 The ensuing account draws heavily upon Reginald H. Phelps, '''Before Hitler came": Thule Society and Germanen Orden', journal of Modern History 25 (1963), 245-61.

43 Sebottendorff, BHK, p. 43f.

44 ibid., p. 194f.

45 ibid., pp. 63-70.

46 The executed Thulists were: Walter Nauhaus, Baron Teuchert, Walter Deicke, Friedrich Wilhelm von Seydlitz, Countess Heila von Westarp, Prince Gustav von Thurn und Taxis, and Anton Daumelang. 'Shooting of Hostages ... Munich Savagery' was the headline in The Times, 5 May 1919, p. 1.

47 Sebottendorff, BHK, pp. 62, 237, 240, 248, 264. Eckart, Hitler's most important Munich mentor, lectured in the Thule on 30 May 1919. Johannes Hering, 'Beitrage zur Geschichte der Thule-Gesellschaft', typescript dated 21 June 1939, Bundesarchiv, Koblenz, NS26/865.

48 List of members in Sebottendorff, BHK, pp. 225-74.

49 ibid., p. 74. Details of Karl Harrer on p. 247.

50 Politische Arbeiter-Zirkel meeting minutes, Bundesarchiv, Koblenz, NS26/76.

51 Anton Drexler, 'Lebenslauf', typescript dated 12 March 1935, supplied by Dr Reginald Phelps with the permission of Drexler's daughter, Frau Anni Widmaier. Michael Lotter, 'Der Beginn meines politischen Denkens', typescript of lecture delivered on 19 October 1935, Bundesarchiv, Koblenz, NS26/78.

52 Reginald H. Phelps, 'Hitler and the Deutsche Arbeiterpartei', American Historical Review 68 (1963), 974-86.

53 Georg Franz-Willing, Ursprung der Hitlerbewegung, second edition (Preussisch Oldendorf, 1974), pp. 115, 123-6. Franz-Willing based this account upon interviews and correspondence with Friedrich Krohn, Josef Feuss, Karolina Gahr, Erna Hanfstangl and others.

54 Ernst Tiede to Guido von List, letter dated 25 February 1917, in Balzli, op. cit., pp. 214-16.

55 Baron v.d. Launitz, Duke of Gothien to SS-Obersturmbahnfuhrer Theodor Christensen, letter dated 13 October 1936, Bundesarchiv, Koblenz, EAP 173-b- 20-16/19a.

56 SA warning cards on Rudolf von Sebottendorff, dated 29 January and 2 March 1934, Berlin Document Center, Zehlendorf.

57 Herbert Rittlinger to Ellic Howe, letter dated 20 June 1968.


1 Armin Mohler, Die konservative Revolution in Deutschland 1918-1932 (Darmstadt, 1972), gives a comprehensive survey and bibliography of these various right-wing movements after the war.

2 'Lebenslauf Rudolf John Gorsleben', Zeitschrift fur Geistes- und Wissenschaftsreform 3 (1928), 115-16; Rudolf John Gorsleben, 'Fahrt durch Syrien', Zeitschrift fur Geistesund Wissenschaftsreform 3 (1928), 323-8, 368-73.

3 Rudolf John Gorsleben, 'Als Rategeisel', Zeitschrift fur Geistes- und Wissenschaftsreform 3 (1928), 118-19.

4 Johannes Hering, 'Beitrage zur Geschichte der Thule-Gesellschaft', typescript dated 21 June 1939, Bundesarchiv, Koblenz, NS26/865.

5 Uwe Lohalm, Volkische Radikalismus (Hamburg, 1970), pp. 260-3, 309f, 420. Lohalm notes that the fragmentation of the league favoured the growth of the Nazi Party in late 1922 and early 1923.

6 Rudolf John Gorsleben, Hoch-Zeit der Menschheit (Leipzig, 1930), pp. 16-21.

7 ibid., p. 251.

8 ibid., pp. 251-80.

9 ibid., pp. 294-307.

10 ibid., pp. 656-77.

11 ibid., p. 109.

12 ibid., p. 328f.

13 Bacchos-Dionysos (i.e. Martin Brucher), Ich befehle! Die befreiende Sendung Deutschlands im metaphysischert Geheimnis der deutschen Ursprache (Oberursel, [1920]).

14 Further members were Otto Dickel, Ernst Hauck, Hans von Joeden, Kurt Prinz zur Lippe, Mathilde Merck, Hans Georg Muller, Erich Riedl-Riedenstein, Arnold Ruge, Tassiso Scheffer, Alfred Schmidt, Graf Tassilo Strachwilz, Kaspar Stuhl, Karl Weinlander, Arnold Wagcmann, Edmund von Wecus, and Richard Anders. Fraler Georg Nikolaus (ONT), 'Lexikon der Ariosophie', undated manuscript, Rudolf Mund Archive (Vienna).

15 'Ziele und Satzllngen der EDDA-GESELLSCHAFT', Hag All All Hag 10 (1933), Heft 6, 16-17. It is also recorded that Bulow received a modest grant from Reichsfuhrer- SS Heinrich Himmler towards the costs of publishing the periodical.

16 'Gleichschaltung', Hag All All Hag 10 (1933), Heft 4, 3-5; 'Die Heimkehr der Ostmark ins Reich', Hagal 15 (1938), Heft 5, 69; 'Bohmen und Mahren', Hagal 16 (1939), Heft 3, 34-5.

17 Werner von Bulow, 'Mimirs Quelle', Hagal 11 (1934), Heft 7, 4-7 and 'Denkmaler: Die Geheimsprache der Denkmaler', Hagal 11 (1934), Heft 11, 1-3.

18 Biographical dala in Friedrich Bernhard Marby, Sonne und Planeten im Tierkreis (Stuttgart, 1975), p. 255 and jacket.

19 Friedrich Bernhard Marby, 'Von den Geheimnissen alter Turme und Kirchen', in Der Weg zu den Muttern (Stuttgart, 1957), pp. 65-80.

20 Siegfried Adolf Kummer, Runen-Magie (Dresden, 1933) and Heilige Runenmacht (Hamburg, 1932).

21 Weisthor (i.e. Wiligut) to Himmler, letter dated 2 May 1934, Bundesarchiv, Koblenz, Himmler Nachlass 19.


1 The earliest traceable mention of the word 'Ariosophy' occurs in Ostara I, 82 (1915), p. 3.

2 Jorg Lanz von Liebenfels, 'Grundriss der ariosophischen Geheimlehre', Zeitschrift fur Menschenkenntnis und Menschenschicksal 1 (1925-6), 4-11.

3 A survey of the periodical literature may be found in Ingeborg Besser, 'Die Presse des neueren Okkultismus in Deutschland von 1875 bis 1933' (unpublished Ph.D. thesis, University of Leipzig, 1945).

4 Wilhelm Th. H. Wulff, Tierkreis und Hakenkreuz (Gutersloh, 1968).

5 Ernst Issberner-Haldane, 'Frodi Ingolfson Wehrmann', Zeitschrift fur Geistes- und Wissenschaftsreform 3 (1928), 163-4. Although he did not personally meet List, Wehrmann corresponded regularly with him before 1919. Frodi Ingolfson Wehrmann, 'Zum Gedenken an Guido von List's zehnten Sterbetag', Zeitschrift fur Geistes- und Wissenschaftsreform 4 (1929), 157-8 and Gerhard Kunz (Stuttgart) to author, letter dated 17 March 1979.

6 Arnulf, 'Unsere Bildbeilage', Zeitschrift fur Geistes- und Wissenschaftsreform 3 (1928), 58.

7 Herbert Reichstein, 'Wie sich ein "Genie" bekannt macht', Zeitschrift fur Geistes- und Wissenschaftsreform 5 (1930), 162-4. The English text was Eleanor Kirk, The Influence of the Zodiac upon Human Life (London, 1915).

8 Frodi Ingolfson Wehrmann, Die Tragik der Germanen (Dusseldorf, 1926) represented a typically Listian reinterpretation of historical and cultural materials. His second text was Die Sendung der Germanen (Dusseldorf, 1926).

9 Ernst Issberner-Haldane, Der Chiromant (Bad Oldesloe, 1925), passim. According to this autobiography, Issberner-Haldane again met Mr Hewalt in Berlin after the war. At this time Hewalt is portrayed as a mystic with clairvoyant powers, who is fighting to safeguard Aryan purity by advising young women vigorously against racial mesalliances. He is proposing to withdraw shortly to his private monastery in Colombia, ibid., pp. 305-18. Although many episodes in the autobiography may owe their inspiration to the post-war theosophical-occult subculture, the encounters with such guru figures are recounted in detail, as they might describe authentic influences upon Issberner-Haldane before 1914.

10 ibid., pp. 182-7. 190-8.

11 ibid., pp. 222-33.

12 Notice in Zeitschrift fur Menschenkenntnis und Schicksalsforschung I (1926), 167.

13 The first issue of Die Chiromantie in Reichstein's periodical appeared in October 1929. Here Issberner-Haldane described the person of Mr Hewalt and his clairvoyant characterological powers, mentioning their two encounters. Ernst Issberner-Haldane, 'Meister-Charakterologen', Zeitschrift fur Geistes- und Wissenschaftsreform 4 (1929), 292-4. Issberner-Haldane is first mentioned as a Novice, Fra Yvo NNT, in April 1927. Tabularium 43 Uanuary-ApriI1927), p. 8. An advertisement for the 'Svastika-Heim' appears in Zeitschrift fur Geistes- und Wissenschaftsreform 7 (1932), 135. One of Ellic Howe's German contacts told him in the 1960s that Issberner-Haldane remarried late in life 'in order to procreate a Christ Child'. He died in 1966.

14 Zeitschrift fur Geistes- und Wissenschaftsreform 7 (1932), 163. With the exception of the abortive second Ostara series begun by Schm ude at Magdeburg in 1922, Lanz had found no outlet for his writings on a regular basis since the conclusion of the first Ostara series.

15 Herbert Reichstein, 'Geleitworte', Zeitschrift fur Menschenkenntnis und Menschenschicksal 1 (1925-6), 1-4; d. 'Was wir wollen', ibid., verso front cover.

16 ibid., verso front cover.

17 J. Lanz von Liebenfels, Grundriss der ariosophischen Geheimlehre (Dusseldorf, 1925), verso rear cover.

18 Zeitschrift fur Menschenkenntnis und Schicksalsforschung 1 (1926), verso front cover of Heft 8/9; d. announcements in J. Lanz von Liebenfels, Jakob Lorber. Das Grosste ariosophische Medium der Neuzeit III. Teil (Dusseldorf, 1926), p. 18, and Jakob Lorber. Das grosste ariosophische Medium der Neuzeit. IV. Teil (Dusseldorf, 1926), verso rear cover.

19 Joseph Fischer- Hartinger, 'Der Dichter Gregor Bostunitsch. Ein kleines Lebensbild', Zeitschrift fur Geistes- und Wissenschaftsreform 4 (1929), 333-8.

20 Norman Cohn had described how this originally Russian forgery of a plan for Jewish world-conquest, composed c.1895, enjoyed renewed popularity among the Whites after the October revolution. Norman Cohn, Warrant for Genocide (London, 1967), pp. 117-19.

21 Gregor Schwartz-Bostunitsch, Doktor Steiner-ein Schwindler wie keiner (Munich, 1930), p. 3; James Webb, The Occult Establishment (LaSalle, Ill., 1976), pp. 186, 266f; James Webb, The Harmonious Circle (London, 1980), pp. 185-7.

22 Zeitschrift fur Geistes- und Wissenschaftsreform 3 (1928), pp. 73, 250-6.

23 Correspondence between Schwartz-Bostunitsch, Himmler and other senior SS officers, Bundesarchiv, Koblenz, NS 19/870. Further biographical details in Walter Laqueur, Russia ana Germany (London, 1965), pp. 122-5.

24 Zeitschriftfur Geistes- und Wissenschaftsreform 3 (1928), 14-19, 31-2, 45-7, 47-9, 55-7, 196-9.

25 Herbert Reichstein, 'Rudolf John Gorsleben †', Zeitschrift fur Geistes- und Wissenschaftsreform 5 (1930), 281.

26 Imaginarium NT, plate 102.

27 Frodi 1ngolfson Wehrmann and Herbert Reichstein, 'Aufruf!', Zeitschrift fur Geistes und Wissenschaftsreform 3 (1928), 250-6.

28 Lanz von Liebenfels appears to have been the first to develop this mantic system. J. Lanz von Liebenfels, Meister Amalarich and Meister Archibald, Die ariosophische Kabbalistik von Name und Ortlichkeit (Dusseldorf, 1926). Herbert Reichstein published his own Praktisches Lehrbuch der ariosophischen Kabbalistik in serial form in his periodical between May 1930 and June 1931.

29 J. Lanz von Liebenfels, 'Guido von List', Zeitschrift fur Menschenkenntnis und Schicksalsforschung 2 (1927), 74-89; 'Benito Mussolini', Zeitschrift fur Geistes- und Wissenschaftsreform 3 (1928), 77-94; 'Ernst 1ssberner-Haldane', Zeitschrift fur Geistes- und Wissenschaftsreform 3 (1928), 145-50. 'Die Geschichte der Ariosophie' appeared in the periodical between January 1929 and June 1930. See Appendix C for its analysis.

30 'Mitteilungen der "Neuen Kalandsgesellschaft"', Zeitschrift fur Geistes- und Wissenschaftsreform 4 (1929), 26.

31 'Mitteilungen der "Neuen Kalandsgesellschaft''', Zeitschrift fur Geistes- und Wissenschaftsreform 4 (1929), 91.

32 Herbert Reichstein, 'Charakter- und Schicksalsdeutung aus den Namen eines Menschen', Zeitschrift fur Geistes- und Wissenschaftsreform 4 (1929), 213-19. The lecture tour is announced in 'Mitteilungen der "Neuen Kalandsgesellschaft"', ibid., 296.

33 'Mitteilungen der "Neuen Kalandsgesellschaft"', Zeitschrift fur Geistes- und Wissenschaftsreform 4 (1929), 296. Cf. Zeitschrift fur Geistes- und Wissenschaftsreform 5 (1930), 279.

34 'Mitteilungen der "Neuen Kalandsgesellschaft"', Zeitschrift fur Geistes- und Wissenschaftsreform 4 (1929), 56-7, 229-30.

35 Notices in Zeitschrift fur Geistes- und Wissenschaftsreform 5 (1930), pp. 101, 105.

36 Gerhard Kurtz (Stuttgart) to author, letters dated 17 March 1979 and 23 October 1980.

37 'Mitteilungen der "Ariosophischen Kulturzentrale"', Zeitschrift fur Geistes- und Wissenschaftsreform 6 (1931), 199-201, 260.

38 A brief description of the birthday celebrations appeared in 'Mitteilungen der "Ariosophischen Kulturzentrale''', Zeitschrift fur Geistes- und Wissenschaftsreform 7 (1932), 208. Lanz himself was not present, but sent a letter of gratitude from Biberach, ibid., p. 207.

39 Ingeborg Besser, op. cit., p. 58.

40 Herbert Reichstein, 'Totgeschwiegene Forscher', Zeitschrift fur Geistes- und Wissenschaftsreform 5 (1930), 201-6.

41 Zeitschrift fur Geistes- und Wissenschaftsreform 6 (1931), Heft 11.

42 Ostara III, 28 (1931), recto rear cover. The founder of the Hollow Earth Doctrine was Cyrus Romulus Reed Teed (1839-1908). Teed claimed to have undergone a spiritual illumination in 1870, when he received by revelation the tenets of this doctrine, which he called Koreshianity (Koresh is the Hebrew for Cyrus). In 1903 he established a sectarian community at Estero, Florida. The doctrine was introduced to Germany by Peter Bender, who read the sect periodical The Flaming Sword, while a prisoner of war in France. Karl E. Neupert wrote several books on the subject. Elmer T. Clark, The Small Sects in America (New York, 1949), pp. 147-50 and J. Gordon Melton, The Encyclopedia of American Religions (Wilmington, Ind., 1978), II, 37f.

43 Herbert Reichstein, 'Kabbalistische Horoskope', Zeitschrift fur Geistes- und Wissenschaftsreform 5 (1930), 85-9.
44 Herbert Reichstein, 'Adolf Hitler-ein Werkzeug Gottes', Zeitschrift fur Geistes- und Wissenschaftsreform 7 (1932), 105-6.

45 Ernst Lachmann, 'Deutschlands bevorstehende Schicksalsjahre im Lichte astrologischer und historionomischcr Prophetie', Zeitschriftfur Geistes- und Wissenschaftsreform 5 (1930), 89-91. '1931-das deutsche Wende-und Schicksalsjahr', Zeitschrift fur Geistes- und Wissenschaftsreform 6 (1931), 85-7. '1932-Auftakt zur deutschen Revolutionsperiode', Zeitschrift fur Geistes- und Wissenschaftsreform 7 (1932), 61-3.

46 Notice in Zeitschrift fur Geistes- und Wissenschaftsreform 8 (1933), Heft 4.

47 Interview with Arthur Lorber (Donzdorf), 22 August 1979.

48 Rudolf Olden, Das Wunderbare oder die Verzauberten (Berlin, 1932).

49 Sefton Delmer, Weimar Germany (London, 1972), p. 95.

50 Statements of faith in Zeitschrift fur Geistes- und Wissenschaftsreform 7 (1932), pp. 157- 64.


1 Joachim C. Fest, The Face of the Third Reich (London, 1970), pp. 111-24; Bradley F. Smith, Heinrich Himmler: a Nazi in the making 1900-26 (Stanford, Calif., 1971 ); Josef Ackermann, Heinrich Himmler als ldeologe (Gottingen, 1970).

2 Michael H. Kater, Das 'Ahnenerbe' der SS 1935-1945 (Stuttgart, 1974).

3 For most information on Wiligut I am indebted to Rudolf J. Mund, Der Rasputin Himmlers (Vienna, 1982). Further details were gleaned from the Wiligut-Weisthor SS file, Berlin Document Center.

4 Details of wartime military service in Mund, op. cit., pp. 18-22.

5 K. M. Wiligut-Weisthor, 'Lebenslauf', typescript dated 16 May 1937, Wiligut- Weisthor SS file, Berlin Document Center.

6 According to Frau B., another Mund source, Adolf Hitler is supposed to have frequented this group between 1908 and 1913. Mund, op. cit., p. 25.

7 Theodor Czepl, 'Gedachtnisprotokoll und Bericht Czepls an den ONT aus dem Jahre 1921', in Mund, op. cit., pp. 27-34.

8 Wiligut's chronology is described fully in Mund, op. cit., pp. 153-75. The centrality of Goslar in his account may derive from his familiarity with Ernst Betha, Die Erde und unsere Ahnen (Berlin, 1913), which identified Goslar as the chief shrine of ancient Germany.

9 Wiligut's account of his family in the medieval period is contained in his own 'Lebenslauf', dated 16 May 1937, Wiligut-Weisthor SS file, Berlin Document Center.

10 A full description of the case and the report of the court in Mund, op. cit., pp. 35- 51.

11 'Uraltes Familien-Siegel des Hauses Wiligut', Hag All All Hag 10 (1933), Heft 2/3, 290-3.

12 Jarl Widar, 'Gotos Raunen-Runenwissen!', 'Runen raunen ... ', 'DieVierheiten', Hagal 11 (1934), Heft 7, 7-15; 'Die Zahl: Runen raunen, Zahlen reden ... ', Hagal 11 (1934), Heft 8, 1-4; 'Die Schopfungsspirale, das "Weitenei"!', Hagal 11 (1934), Heft 9, 4-7.

13 Erik Gustafson, 'Einleitung', Hagal 11 (1934), Heft 7, 1-4.

14 Surviving items are a draft of his first Hagal article 'Gotos Raunen- Runenwissen!' (July 1934) with a handwritten dedication 'in Armans-Treue!'; 'Harumar' (4 May 1934), a seven-verse mythological poem; 'Die neun Gebote Gots' (summer 1935); 'Darstellung der Menschheitsenrwicklung' (17 June 1936); 'O mani batme hum!', a mythological idyll; several letters dated 1935-6; and 'Ur-Vatar-unsar!' (14 August 1934), the Irminist paternoster reproduced here:

Vatar unsar der Du bist der Aithar
Gibor ist Hagal des Aithars und der Irda!
Gib uns Deinen Geist und Deine Kraft im Stoffe
Und forme unsere Skould also gleich dem Werdandi.
Dein Geist sei unser auch in Urd
Von Ewigkeit zu Ewigkeit-Om! (Amen.)

Bundesarchiv, Koblenz, Nachlass Himmler 19.

15 Kirchhoff to Weisthor, letter dated 24 June 1934, Bundesarchiv, Koblenz, NS21/31.

16 Weisthor to Himmler, letter dated 17 August 1934, Bundesarchiv, Koblenz, NS21/31.

17 Weisthor to Himmler and Darre, letter dated 2 September 1934, Bundesarchiv, Koblenz, NS21/31.

18 Gunther Kirchhoff, 'Rotbart von Kyffhauser' (1 September 1934) and letter to Weisthor dated 27 August 1934, Bundesarchiv, Koblenz, NS21/31. Other Kirchhoff items in this folder, NS21/299 and NS 19/neu 747.

19 K. M. Weisthor, 'Bericht uber die Dienstreise von SS-Oberfuhrer Weisthor nach Gaggenau/Baden und Umgebung vom 16.-24. Juni 1936' and 'Bericht uber die Auffindung des Irminkreuzes als Ortung im sudlichen Niedersachsen, also die 5. Irminskreuzortung' (2-24 July 1936) and accompanying letter to Reichsbauernfuhrer R. Walther Darre dated 31 August 1936, Bundesarchiv, Koblenz, Nachlass Darre AD26. The article describing the 'turning eye' (Draugh) was 'Gotos Raunen- Runenwissen!', Hagal 11 (1934), Heft 7, 7-14.

20 Theodor Weigel, 'Bericht uber den Stein von Baden-Baden und andere Entdeckungen des Herrn G. Kirchhoff, Gaggenau' (15 April 1937), Bundesarchiv, Koblenz, NS21/31.

21 Otto Plassmann, 'Stellungnahme zu dem Schreiben des Gunther Kirchhoff in Gaggenau vom 17. Marz 1938' (25 March 1938) and Laffler to Siewers, letter dated 19 June 1939, Bundesarchiv, Koblenz, NS21/31.

22 Kirchhoff had first met Tarnhari at the List Society in Berlin during the 1920s. He addressed his letter concerning the Raidenstein complex and its associations with the Lauterer-Tarnhari family to Walther Wust, letter dated 18July 1938. Evidence for Himmler's positive attitude towards Kirchhoff despite the objections of the Ahnenerbe is contained in Brandt to Kirchhoff, letter dated 14 June 1939, Siewers to Schleif, letter dated 2 August 1939 and Brandt to Wust, letter dated 26 March 1941, Bundesarchiv, Koblenz, NS21/31.

23 Kirchhoff to Hitler, letter dated II November 1944, Bundesarchiv, Koblenz, NS19/neu 747.

24 Karl Huser, Wewelsburg 1933-1945 (Paderborn, 1982) gives a comprehensive account of the castle as an SS institution.

25 Mund, op. cit., p. 115.

26 Ferdinand Freilingrath (1810-76), 'Am Birkenbaum', in Werner Ilberg (ed.), Freilingraths Werke in einem Band, third edition (Berlin and Weimar, 1976), pp. 145- 51. The poem achieved its final form in 1850.

27 Huser, op. cit., p. 24 f.

28 Huser, op. cit., pp. 33f, 212. The stick and its use is described in Mund, op. cit., p. 127.

29 Knobelsdorff to Weisthor, letter dated 16 October 1934, Walther Muller SS file, Berlin Document Center.

30 Wiligut used similar runes in his design for a wooden bowl to be used in the ceremony of bread and salt at SS weddings. Ulrich Hunger, 'Die Runenkunde im Dritten Reich' (unpublished Dr. phil. dissertation, University of Gottingen, 1983), p. 158.

31 Huser, op. cit., pp. 66f, 326ff, and J. Ackermann, Heinrich Himmler als Ideologe (Gottingen, 1970), p. 72.

32 Huser, op. cit., pp. 294-8.

33 A description of Weisthor's life at Berlin appears in Mund, op. cit., pp. 98-103.

34 K. M. Weisthor, 'Zur Herstellung des "Urglaubens''', undated typescript, Bundesarchiv, Koblenz, Nachlass Himmler 19.

35 Details of Rahn's career appear in Rahn SS file, Berlin Document Center.

36 Rahn to Weisthor, letter dated 27 September 1935, Bundesarchiv, Koblenz, Nachlass Himmler 19.

37 Correspondence relating to the SS interest in Evola, Bundesarchiv, Koblenz, NS19/1848.

38 Mund, op. cit., p. 123 f. Wolff to Pancke, letter dated 5 February 1939; Wolff to Schmitt, letter dated 22 August 1939, Wiligut-Weisthor SS file, Berlin Document Center.

39 The last period of Wiligut's life is described in Mund, op. cit., pp. 124-7.


1 Lanz to Frater Aemilius, leller dated 22 February 1932 in Wilfried Daim, Der Mann, der Hitler die Ideen gab (Munich, 1958), p. 12.

2 A survey of the unreliable and sensational literature relating to Nazi occultism appears in Appendix E.

3 Friedrich Heer, Der Glaube des Adolf Hitler (Vienna, 1968), pp. 15-22.

4 Billy F. Price (ed.), Adolf Hitler als Maler und Zeichner. Ein Werkkatalog der Olgemalde, Aquarelle, Zeichnungen und Architekturskizzen (Zug, 1983).

5 Heer, op. cit., pp. 22-33.

6 Adolf Hitler, Mein Kampf (Munich, 1934), pp. 21, 59f.

7 Daim, op. cit., pp. 14-17, 20-7.

8 Daim, op. cit., pp. 27-34.

9 A detailed analysis of the discrepancies between the account of Greiner and that provided by reliable sources is in Robert G. L. Waite, The Psychopathic God: Adolf Hitler (New York, 1977), pp. 427-32.

10 Franz Jetzinger, Hitler's Youth (Westport, Conn., 1976), pp. 136, 182f; Reinhold Hanisch, 'I was Hitler's buddy', New Republic 98 (1939), 239-42, 270-2, 297-300.

11 Hermann Rauschning, Hitler Speaks (London, 1939), p. 227.

12 Daim, op. cit., pp. 16, 162f.

13 Reginald H. Phelps, 'Die Hitler-Bibliothek', Deutsche Rundschau 80 (1954), 923-31.

14 Inge Kunz, 'Herrenmenschentum, Neugermanen und Okkultismus. Eine soziologische Bearbeitung der Schriften von Guido List' (unpublished Dr. phil. thesis, University of Vienna, 1961), pp. 4-6. Schmidt-Falk must have been referring to Friedrich Oskar Wannieck, who died on 6 July 1912.

15 Phelps, op. cit., p. 925.

16 August Kubizek, Young Hitler (Maidstone, 1973), p. 110f.

17 Kunz, op. cit., pp. 4, 9, 11.

18 Kubizek, op. cit., p. 135.

19 Price, op. cit., pp. 165-183.There are in this volume numerous illustrations of Hitler paintings which were forged by Konrad Kujau, also notorious as the author of the Stem Hitler Diaries. Many of the dubious items are located in the DI collection of Fritz Stiefel at Waiblingen.

20 Edouard Calic, Ohne Maske. Hitler-Breiting Geheimgesprache 1931 (Frankfurt, 1968), p. 60.

21 Johannes Hering, 'Beitrage zur Geschichte der Thule-Gesellschaft', typescript dated 21 June 1939, Bundesarchiv, Koblenz, NS26/865.

22 Adolf Hitler, Mein Kampf (Munich, 1934), pp. 395-8.

23 The importance of the Protocols of the Elders of Zion for the growth of this postwar demonology in Germany is fully documented in Norman Cohn, Warrant for Genocide (London, 1967), pp. 126-215.

24 James M. Rhodes, The Hitler Movement (Stanford, 1980) draws on the writings and speeches of Hitler, Goebbels, Rosenberg, Strasser, and other Nazi leaders to highlight their apocalyptic consciousness.

25 These grandiose projects are documented in the following works: Albert Speer, Inside the Third Reich (London, 1970) and The Spandau Diaries (London, 1976); Karl Huser, Wewelsburg 19JJ-1945 (Paderborn, 1982); Amon Joachimsthaler, Die Breitspurbahn Hitlers (Freiburg, 1981); Felix Kersten, The Kersten Memoirs 1940-1945 (London, 1956); Josef Ackermann, Heinrich Himmler als Ideologe (G6ttingen, 1970); Clarissa Henry and Marc Hillel, Children of the SS (London, 1975).


1 Lanz took the idea of a proto-Aryan settled continent of Atlantis from two post-war volkisch mythologists: Karl Georg Zschaetzsch, Atlantis, die Urheimat der Arier (Berlin, 1922) and Hermann Wieland, Atiantis, Edda und Bibel (Weissenburg, 1925).

2 J. Lanz v. Liebenfels, 'Die Geschichte der Ariosophie', Zeitschrift fur Geistes- und Wissenschaftsreform 4 (1929), 34 f.

3 ibid., 35.

4 ibid., 100.

5 J. Lanz v. Liebenfels, Die unterschlagene esoterische Lehre des Ulfilas (Szt. Balazs, 1930); Ulfilas und das Schlusselworterbuch zur Esoterik des Altertums und Mittelalters, 4 vols. (Szt. Balazs, 1930).

6 J. Lanz v. Liebenfels, Das Leben St. Benedikts von Nursia (Szt. Balazs, 1930); Der Tod St. Benedikt von Nursia und seine Ordensregel, I. Teil (Szt. Balazs, 1930); Die Ordensregel St. Benedikts von Nursia, II. Teil (Szt. Balazs, 1930); Die Priesterschaft Benedikts von Nursia, I. Teil: Ursprunge und Vorlaufer (Szt. Balazs, 1930); Die Priesterschaft Benedikts von Nursia, II. Teil: Die Einwirkung auf die Menschheitsentwicklung (Szt. Balazs, 1930).

7 J. Lanz v. Liebenfels, Die Priesterschaft St. Bernhards von Ciairvaux, 2 vols. (Szt. Balazs, 1930).

8 J. Lanz v. Liebenfels, 'Die Geschichte der Ariosophie', Zeitschrift fur Geistes- und Wissenschaftsreform 4 (1929), 179.

9 ibid., 237-40.

10 A full list of ariosophical mystics from antiquity up until the present is given in J. Lanz v. Liebenfels, Praktische Einfuhrung in die arish-christliche Mystik. VI. Teil: Praxis, Geschichte und Literatur der Mystik (n.p., 1934), pp. 4-16.


1 A sample of such works might include the following: Nazi-hunting in the German expatriate communities of South America, including the search for the allegedly fugitive Martin Bormann, are represented by Ladislas Farago, Aftermath. Martin Bormann and the Fourth Reich (London, 1974), and Erich Erdstein with Barbara Bean, Inside the Fourth Reich (London, 1978). Robert Ludlum, The Holcroft Covenant (St Albans, 1978) describes a Nazi revival against the background of high finance. Michael Sinclair, A Long Time Sleeping (London, 1975) tells how Hitler survived until 1967 in the United States with contacts among the old guard in high political office throughout the world. W. Mattern, UFOs. Letzte Geheimwaffe des Dritten Reiches (Toronto, n.d.) suggests that the flying saucers are directed by a clique of Nazi survivors bent upon the successful resumption of world conquest.

2 Right-wing political groups of explicit Nazi inspiration in Great Britain and the United States are described in Angelo del Boca and Mario Giovana, Fascism Today (London, 1970), pp. 261-70, 323-66. Nazi chants and salutes are used in the Church of Satan, a sect devoted to devil-worship and unbridled sensual gratification, which was founded in 1966 in San Francisco. Anton Szandor LaVey, The Satanic Rituals (New York, 1972).

3 Helena Petrovna Blavatsky, the Secret Doctrine, second edition, 2 vols. (London, 1888), I, xxiii-xxv.

4 Joseph Saint-Yves d'Alveydre, La Mission de l'Inde en Europe (Paris, 1910), p. 27.

5 Ferdynand Ossendowski, Beasts, Men and Gods (London, 1923), pp. 299-316.

6 Louis Jacolliot, Les fils de Dieu (Paris, 1873) referred to the vril in connection with the magical practices of the Jainists in India. For Blavatsky's debt to Jacolliot, see Coleman, op. cit., pp. 357-366.

7 Willy Ley, 'Pseudoscience in Naziland', Astounding Science Fiction 39 (1947), 90-8.

8 Louis Pauwels and Jacques Bergier, The Morning of the Magicians (St Albans, 1971), p. 146f.

9 ibid., p. 148n.

10 For an objective account of Eckart's influence on Hitler, see John Toland, Adolf Hitler (New York, 1976), pp. 99-101 and Robert G. L. Waite, The Psychopathic God: Adolf Hitler (New York, 1977), pp. 116-18.

11 The limited extent of Hitler's contact with Karl Haushofer may be deduced from Hans-Adolf Jacobsen, Karl Haushofer. Leben und Werk Bd. 1, Schriften des Bundesarchivs 24/1 (Boppard, 1979), pp. 224-258.

12 Pauwels and Bergier, op. cit., p. 193.

13 ibid., pp. 195-8.

14 The presence of Gurdjieff himself in Tibet is a matter of contention and mystification. James Webb, The Harmonious Circle (London, 1980), pp. 48-74.

15 Dietrich Bronder, Bevor Hitler kam (Hanover, 1964), pp. 239-44.

16 Walter Johannes Stein, Weltgeschichte im Lichte des heiligen Gral, 1 vol. (Stuttgart, 1928), 1, 6-8, 381-94.

17 Trevor Ravenscroft, the Spear of Destiny (London, 1972), pp. 67-88. The repatriation of the Habsburg imperial regalia to Germany formed the subject of Ostara I, 6 (July 1906). Hitler actually had the regalia transferred to Nuremberg after 1938.

18 ibid., pp. 167-70, 186.

19 ibid., p. 230.

20 ibid., pp. 103-5.

21 ibid., p. 59.

22 ibid., p. 76.

23 The conjuring of a 'Moon Child' is redolent of myths surrounding Aleister Crowley. Somerset W. Maugham wrote a caustic satire about Crowley, in which a certain 'Oliver Haddo' engaged in evil alchemical experiments at his Staffordshire mansion to create a homunculus with the life-force of his poor wife. Somerset W. Maugham, the Magician (London, 1908). Crowley also wrote a novel about the magical creation of familiar spirits and discarnate entities. Aleister Crowley, Moonchild (London, 1929). The fictional status of both Ernst Pretzsche and his bookshop is discussed in Christoph Lindenberg, 'The Spear of Destiny [review]', Die Drei, December 1974, 631-5.

24 Jean-Claude Frere, Nazisme et societes secretes (Paris, 1974), pp. 142-4.

25 Franz Trefflinger, 'Beitrage zu einer Biographie des Abtes Theoderich Hagn von Lambach (1816-1872)' (unpublished Ph.D. thesis, University of Vienna, 1967).

26 Franz Jetzinger, Hitler's Youth (Westport, Conn., 1976), p. 58f.
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Re: The Occult Roots of Nazism, by Nicholas Goodrick-Clarke

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Part 1 of 2



I. Theosophical and Astrological Publications

(a) Periodicals

Astrologische Rundschau. Monthly. Theosophical Publishing House: Leipzig, October 1910- 36. Edited by Karl Brandler-Pracht. 1910- 14. Ernst Tiede. 1914-20. Rudolf von Sebottendorff. 1920-4.

Die Gnosis. Fortnightly. W. Opetz: Vienna, 1903-4. Edited by Philipp Maschlufsky.

Isis. Monthly. E. Fiedler: Leipzig, 1908-9. Edited by Casimir Zawadzki. Continued as Theosophie.

Lotusbluthen. Monthly. W. Friedrich: Leipzig. 1892-1900. Edited by Franz Hartmann.

Metaphysische Rundschau. Monthly. Paul Zillmann: Gross-Lichterfelde, 189&-7. Edited by Paul Zillmann. Continued as Neue Metaphysische Rundschau.

Neue Lotusbluten. Fortnightly. Jaeger'sche Buchhandlung: Leipzig. 1908-15. Edited by Franz Hartmann. 1908-12. Harald Arjuna Gravell van Jostenoode, 1913, Reich-Gutzeit, 1914-15.

Neue Metaphysische Rundschau. Monthly. Paul Zillmann: Gross-Lichterfelde. 1898-1918. Edited by Paul Zillmann.

Prana. Monthly. Theosophical Publishing House: Leipzig. October 1909-September 1919. Edited by Karl Brandler-Pracht, 1909-14, Johannes Walter, 1915, Johannes Balzli, 1916-19.

Die Sphinx. Monthly. Theodor Grieben: Leipzig, 1886, Theodor Hoffmann: Gera. 1887-8. C. A. Schwetschke: Brunswick, 1888-95. Edited by Withelm Hubbe-Schleiden.

Theosophie. Monthly. Theosophical Publishing House: Leipzig. April 1910-1930s. Edited by members of the Theosophical Society. 1910, Hugo Vollrath. 1911-20.

Theosophisches Leben. Monthly. Paul Raatz: Berlin, 1898-1920. Edited by Paul Raatz.

Der theosophische Wegweiser. Monthly. Verlag des theosophischen Wegweisers: Leipzig. October 1898-September 1907. Edited by Arthur Weber.

Der Wanderer. Monthly. Theosophical Publishing House: Leipzig. July 1906-June 1908. Edited by Arthur Weber.

Zentralblatt fur Okkultismus. Monthly. Max Altmann: Leipzig. July 1907-33. Edited by D. Georgiewitz-Weitzer.

(b) Book-Series

Astrologische Bibliothek. 18 vols. Theosophical Publishing House: Leipzig, 1910-23.

1 Brandler- Pracht, Kleines astrologisches Lehrbuch (1910).

2 Brandler-Pracht, Astrologische Aphorismen (1910).

Brandler- Pracht, Hauser- Tabellen von 40°-50° geographischer Breite (1910).

4 Brandler-Pracht, Das Solarhoroskop- Jahreshoroskop (1910).

5 Brandler- Pracht, Die Lehre von den astrologischen Direktionen (1910)

6 Brandler-Pracht, Die Stunden-Astrologie (1912).

7 Pollner, Mundan-Astrologie (1914).

8 Pollner, Schicksal und Sterne (1914).

9 Feerhow, Die medizinische Astrologie (1914).

10 Morbitz, Berechnungstabellen fur die astrologische Praxis (1919).

11 Pollner, Tafeln fur die schiefe Aufsteigung fur die Polhohe von 1° bis 60° [1922].

12 Heindel, Vereinfachte wissenschafthche Astrologie (1920).

13 Heindel, Die Botschaft der Sterne (1921).

14 Tiede, Astrologisches Lexikon [1922].

15 Sebottendorff, Geschichte der Astrologie. Bd. 1 (1923).

16 Sebottendorff, Sterntafeln (Ephemenden) von 1838-1922 [1922].

17 Sebottendorff, Praktischer Lehrgang zur Horoskopie (1922).

18 Sebottendorff, Sonnen- und Mondorte [1923].

second edition:

Pollner, Astrologisches Lehrbuch (1920).

2 Feerhow, Astrologische Dienstregeln (1920).

4 Sebottendorff, Die Hilfshoroskople [1921].

5 Grimm, Die Lehre von den astroloischen Direktionen (1920).

6 Sebottendorff, Stunden- und Frage-Horoskopie (1921).

Hartmann, Die Religionslehre der Buddhisten (1898).

2 Sankaracharya, Das Palladium der Weisheit (Viveka Chudamani) (1898).

3/4 Hartmann, Die Geheimlehre der christlichen Religion nach den Erklarungen von Meister Eckhart (1898).

5 Leiningen-Billigheim, Was ist Mystik? (1898).

7/8 Besant, Die sieben Prinzipien oder Grundteile des Menschen (1899).

7/8 Besant, Reinkarnation oder Wiederverkorperungslehre (1900).

9 Hartmann, Tao-Teh-King (Der Weg, die Wahrheit und das Licht) (1900).

10 Leadbeater, Unsere unsichtbaren Helfer (1900).

11/12 Hartmann, Die Erkenntnislehre der Bhagavad Gita im Lichte der Geheimlehre betrachtet (1900).

Geheime Wissenschaften. 21 vols. H. Barsdorf: Berlin, 1913-20.

1 Enth. die Johann Valentin Andrea zugeschriebenen vier Hauptschriften der alten Rosenkreuzer. 1. Chymische Hochzeit: Christian Rosencreutz. anno. 1459. Nach der zu Strassburg bei Lazari Zetzners seel. Erben im J. 1616 erschienenen Ausgabe originalgetreu neugedruckt 2-4. Allgemeine und General Reformation der gantzen weiten Welt. Beneben der Fama und Confession fraternitatis des loblichen Ordens des Rosen Creutzes, an alle Gelehrte, und Haupter Europae geschrieben. Mit Einleitung van Ferdinand Maack (1913).

2 Die Elemente der Kabbalah. 1. Teil. Theoretische Kabbalah. Das Buch Jezirah. Sohar-Auszuge. Erl. van Erich Bischoff (1913).

3 Die Elemente der Kabbalah. 2. Teil. Praktische Kabbalah. Magische Wissenschaft, magische Kiinste (1914).

4 Elias artista redivivus, oder Das Buch van Salz und Raum. Hrsg. von Ferdinand Maack (1913).

5-8 Hermetisches A.B.C., derer achten Weisen alter und neuer Zeiten von Stein der Weisen. Aus gegeben van einem wahren Gott- und Menschenfreunde. 4. Teile. Berlin 1778, 1779 bey Christian Ulrich Ringmacher. Originalgetreuer Facs. -Ausgabe (1915).

9 Des Hermes Trismegist's wahrer alter Naturweg zur Bereitung der grossen Universaltinctur. (Wahrer alter Naturweg oder: Geheimnis wie die grosse Universaltincturohne Glaser, auf Menschen und Metalle zu bereiten). Hrsg. von einem achten Freimaurer I.C.H. Originalgetreuer Facs. -Ausgabe (1915).

10-14 Heinrich Cornelius Agrippa's van Nettesheim, Magische Werke sammt den geheimnisvollen Schriften des Petrus van Abano, Pictorius van Villingen, Gerhard von Cremona, Abt Tritheim von Spanheim, dem Buche Arbatel, der sogenannten Hl. Geist-Kunst und verschiedenen anderen. 5 vols (1916).

15 Ernst Tiede, Ur-Arische Goneserkenntnis. Ihr neues Erwachen im Sonnenrecht und die Erschliessung der kleinen und grossen Mysterien (1917).

16 Seraphinische Blumen-Garclein. Auslese aus den mystisch-religiosen Schriften Jakob Bohmes. Nach der Amsterdam Orig. -Ausgabe yon 1700 neu hrsg. von Antonius van der Linden (1918).

17 Franz Freudenberg, Paracelsus und Fludd. Die beiden grossen Okkultisten und Arzte der 15. und 16. Jahrhunderte (1918).

18 Erich Bischoff, Das Jenseits der Seele. Zur Mystik des Lebens nach dern Tode . <Unslerblichkeit, ewige Wiederkunft, Auferstehung, Seelenwanderung> (1919).

19 Franz Freudenberg, Der Blick in die Zukunft. Die Wahrsagerkunst im Spiegel der Zeil und der Volkergeschichte (1919).

20 Erich Bischoff, Die Mystik und Magie der Zahlen. <Arithmetische Kabbalah>. Zahlenmystik des Himmels, der Musik, der Nalur, des menschlichen Lebenslaufes, der Geschichte und des Geisleslebens. Die Magie der Zahlen und Zahlenfiguren, ihre Bedeutung fur Verstandnis und Berechnungen von Vergangenheit und Zukunft. Berechnungen der Geburtsplaneten und wichtigen Lebensdaten. Systematische Symbolik der Zahlen von 1-4, 320,000 (1920).

21 Compass der Weisen. [Verfasser: Adam Michael Birkholz]. Hrsg. von Ketmia Vere (i.e.) Baron Proek. Berlin und Leipzig bey Christian Ulrich Ringmacher, 1779 (1920).

Geheimwissenschaftliche Vortrage. 27 vols. Theosophische Centralbuchh: Leipzig, 1902-7.

1 Rudolf, Keine Religion ist hoher als die Wahrheit (1902).

2 Rudolf, Die 'Theosophische Gesellschaft' (1902).

3 Rudolf. Das Christentum, vom Standpunkte der occulten Philosophie aus betrachtet (1902).

4 Rudolf, Warum vertritt die 'Theosophische Gesellschaft' das Prinzip der Toleranz? (1902).

5 Rudolf, Karnla, das Gesetz der Wiedervergeltung und Harmonie im Weltall (1904).

6 Rudolf, Der verlorene Sohn (Ev. Lucae 15, 11-32) (1904).

7 Rudolf, Die Lebendigen und die Toten (1904).

15 Hartmann, Der wissenschaftliche Beweis der Unslerblichkeit und die occulte Philosophie (1905).

16 Bohme, Die 'Internationale theosophische Verbruderung' und die 'Theosophischen Gesellschaften' (1905).

17 Rudolf, Der Patriotismus und die theosophische Verbruderung der Menschheit (1905).

18-20 Hartmann, Uber den Verkehr mit der Geisterwelt (1905).

21-23 Bohme, Das Gedankenleben und seine Beherrschung (1905).

24 Rudolf, Die Ehe und die Geheimlehre (1905).

25 Rudolph, Kunst und Religion (1907).

26 Hartmann, Chemie und Alchemie (1907).

27 Weber, Eine Betrachtung einiger Lehren der Upanishaden (1907).

Geisteswissenschaftliche Vortrage. 25 vols. Theosophical Publishing House: Leipzig, 1909, 1914.

1 Besant, Die Aufgabe der theosophischen Gesellschaft (1909).

2 Besant and Leadbeater, Der Ather im Weltenraume (1909).

3 Besant, Der Zeitgeist (1909).

4 Leadbeater, Unsichtbare Helfer (1909).

5 Besant, Der Vegetarismus im Lichte der Theosophie (1909).

6 Scott-Elliott, Das Gesetz des Opfers (1909).

7/8 Chanerji, Der pfad der Vervollkommnung. Das gottliche Schauen der Weisen Indiens (1909).

9 Besant, Die Notwendigkeit der Wiederverkorperung (1909).

10 Besant, Die Aufgabe der Politik im Leben der Volker (1909).

11 Besant, Das Geheimnis der Entwicklung (1909).

12 Besant, Die Huter der Menschheit (1909).

13 Besant, Hatha-Yoga -und Raga-Yoga oder geistige Entwicklung nach altindischer Methode (1909).

14 Besant, Das Suchen nach Gluck (1909).

15 Bohme, Was ist Toleranz? (1909).

16/17 Blavatsky, Die Jungerschaft. Ausspruche (1909).

18 Leadbeater, Naturgeister (1909).

19 Besant, Geistige Dunkelheit (1909).

20 Besant, Die Gesetze des hoheren Lebens (1909).

21 Besant, Betrachtungen uber Christus (1914).

22 Schneider, Theosophische Gesellschaft (1914).

23 Feerhow, Die geistige Hierarchie (1914).

24 Besant, Die Mysterien (1914).

25 Gravell, Die Grunderfordnisse zum Studium der Geisterwissenschaft (1914).

Theosophische Flugschriften. 9 vols. Theosophical Publishing House: Leipzig, 1907.

1 Bohme, Was ist Theosophie? (1907).

2 Hartmann, Die theosophische Verbruderung der Menschheit (1907).

3 Hartmann, Philotheosophie (1907).

4 Hartmann, Der Socialismus vom Standpunkte der occulten Wissenschaft aus betrachtet (1907).

5 Rudolph, Gibt es eine Weiterbildung der Religion? (1907).

6 Bohme, Der Weg (1907).

7 Bohme, Colt, Welt und Mensch (1907).

8 Blavatsky, Die Urgeschichte der Menschheit (Runden und Rassen) (1907).

9 Rudolph, Unser Sonnensystem (1907).

Theosophische Schriften. 30 vols. C. A. Schwetschke: Brunswick, 1894-6.

1 Besant, Die Sphinx der Theosophie (1894).

2 Hubbe-Schleiden, Karma (1894).

3 Chakravarta, Der Weltberuf der Theosophischen Gesellschaft (1894).

Hubbe-Schleiden, Karma im Christenturn (1894).

5 Hubbe-Schleiden, Die Lehre der Wiederverkorperung im Christenturn (1894).

6 Goring, Dr Franz Hartmann; Hartmann, Wiederverkorperung (1894).

7 Ewald, Theosophie gegen Anarchie (1894).

8 Krecke, Wie die Theosophie dern sittlichen und sozialen Elend entgegenwirkt (1894).

9 Besant, Theosophie und soziale Fragen (1894).

10 Hubbe-Schleiden, Die geistige und geschichtliche Bedeutung der theosophischen Bewegung (1894).

11 Mead, Yoga, die Wissenschaft der Seele (1895).

12/13 Hartmann, Mystik und Weltende (1895).

14/15 Besant, Interview uber Theosophie (1895).

16/17 Koeber, Der Gedanke der Wiederverkorperung in Hellas und Rom (1895).

18 Hartmann, Gedanken uber die Theosophie und die 'Theosophische Gesellschaft' (1895).

19 Friedrichsort, Hubbe-Schleidens Weltanschauung (1895).

20 Hartmann, Die Feuerbestattung (1895).

21 Tolstoy, Religion und Moral (1895).

22/23 Besant, Symbolik (1895).

24 Krecke, Weltverbesserung (1895).

25 Diestel, Karma; Anderson, Bestimmung des Geschlechtes bei der Wiederverkorperung (1895).

26 Diestel, Buddhismus und Christentum (1895).

27 Goring, Erziehung zu religiosem Leben (1895).

28 Wolf, Mensch, Tier und Vivisektion (1895).

29/30 Besant, Die Mahatmas, ihre thatsach- liche Existenz und das von ihnen verkorperte Ideal (1896).

Theosophische Strahlen. 18 vols. Paul Raatz: Berlin, 1901-4.

1 Raatz, Die Notwendigkeit der Reinkarnation (1901).

2 Corvinus, Die theosophische Lehre der Kreislaufe (Cyclen) (1901).

3l4 Raatz, Die siebenfache Konstitution des Menschen (1901).

5 Raatz, Allgemeine Bruderschaft (1901).

6 John, Der wahre Wert des Lebens (1901).

7/8 Judge, Das Entwickeln der Konzen- tration. -OkkuIte Krafte und deren Anneigung (1902).

9 Raatz, Die Karma- Lehre und ihre praktische Anwendung (1902).

10 Vogel, Kampf der Wahrheit mit der Luge. Eine Allegorie (1902).

11 Boldt, Karma, oder Was wir saen, das ernten wir (1902).

12 Raatz, Die theosophische Bedeutung der Geburt Jesu (1902).

13 Green, Theosophie und Naturwissenschaft oder die Grundlage der esoterischen Philosophie (1903).

14 'Meister der Weisheit', Einige Worte furs tilgliche Leben (1904).

15/16 Judge, Aus H. P. Blavatskys Leben (1904).

17/18 Raatz, Die esoterische Erklarung des Gleichnisses vom verlorenen Sohn (1904).

(c) Books[lb]

Annie Besant
Der Stammbaum der Menschen (Leipzig, 1907).

Helena Petrovna Blavatsky
Isis Unveiled, 2 vols. (London, 1877).
The Secret Doctrine, second edition, 2 vols. (London, 1888).
Die Geheimlehre, translated by Robert Froebe, 2 vols. (Leipzig, 1897-1901).

Edwin Bohme
Giebt es ein Weiterleben und Wiedersehen nach dern Tode? (Leipzig, 1900).

Die 'Internationale theosophische Verbruderung' und die 'Theosophischen Gesellschaften'(Leipzig, 1905).
Das Gedankenleben und seine Beherrschung (Leipzig, 1905).
Gott, Welt und Mensch (Leipzig, 1907).
Was ist Theosophie? (Leipzig, 1907).

Karl Brandler-Pracht
Mathematisch-instruktives Lehrbuch der Astrologie (Leipzig, 1905).
Lehrbuch der Entwicklung der okkulten Krafte im Menschen (Leipzig, 1907).
Kleines astrologisches Lehrbuch (Leipzig, 1910).
Astrologische Aphorismen (Leipzig, 1910).
Hauser-Tabellen von 40°-56° geographischer Breite (Leipzig, 1910).
Das Solarhoroskop-Jahreshoroskop (Leipzig, 1910).
Die Lehre von den astrologischen Direktionen (Leipzig, 1910).
Die Tatwas und ihre Bedeutung fur das praktische Leben (Leipzig, 1911).
Unterrichtsbriefe zur Entwickelung der Willen-kraft, 10 vols. (Leipzig, 1911-13).
Die Neugedankenlehre (Leipzig, 1912).
Die Stunden-Astrologie (Leipzig, 1912).
Der Heilmagnetismus von okkultem Standpunkt (Berlin-Charlottenburg, 1914).

Wladimir von Egloffstein
Die Periodicitat in der Kirchengeschichte (Altenburg, 1911).

Hugo Goring
Dr Franz Hartmann, ein Vorkampfer der Theosophie (Brunswick, 1894).

Harald Arjuna Gravell van Jostenoode
Christlich-Germanisch, third edition (Leipzig, 1899).
Der neue Kurs im Unterrichtswesen, second edition of 'Klassisch v. volkstumlich?' (Leipzig, 1899).
Arische Gesinnung und deutsches Schildesamt (Leipzig, 1900).
Die Volkspoesie im Unterricht (Leipzig, 1901).
Die 10 Gebote der Germanen (Brunswick, 1901).
Aryavarta (Vienna, 1905).
Die neue Bildung (Stuttgart, 1905).
Die Reichskleinodien zuruck nach dern Reich!, Ostara I, 6 (Rodaun, 1906).
Das Ariertum und seine Feinde, Ostara, 1, 25 (Rodaun, 1908).
Die arische Bewegung (Leipzig, 1909).

Arthur Grobe-Wutischsky
Impfung und Impfgesetz (Berlin-Charlottenburg, 1914).
Der Weltkrieg 1914 in der Prophetie (Leipzig, 1915).

Franz Hartmann
Report of Observations made during a nine months stay at the Headquarters of the Theosophical Society at Adyar (Madras), India (Madras, 1884).
White and Black Magic (Boston and Madras, 1885).
An Adventure among the Rosicrucians (Boston, 1887).
The lift of Philippus Theophrastus Bombast (London, 1887).
Cosmology (Boston, 1888).
The Life of Jehoshua, the prophet of Nazareth (London, 1888).
The Principles of Astrological Geomancy (London, 1889).
In the Pronaos of the Temple of Wisdom (London, 1890).
The Talking Image of Urur (New York, [1890])
The Life and Doctrines of Jacob Boehme (London, 1891).
Die Bhagavad Gita, translated by Dr F. Hartmann (Leipzig, 1892).
Uber eine neue Heilmethode zur Heilung von Lungentuberkulose (Leipzig, 1893).
Die weisse und schwarze Magie (Leipzig, [1894])
Selbsterkenntnis und Wiederverkorperung (Brunswick, 1894).
Mystik und Weltende (Brunswick. 1895).
Gedanken uber die Theosophie und die 'Theosophische Gestllschaft' (Brunswick. 1895).
Die Feuerbestattung (Brunswick, 1895).
Among the Gnomes. An occult tale of adventure in the Untersberg (London, 1895).
Atma Bodha, translated by F. Hartmann (Leipzig, [1895]).
Tattwa Bodha, translated by F. Hartmann (Leipzig, (1895]).
Die Geheimlehre in der christlichen Religion nach den Erklarungen von Meister Eckart(Leipzig, 1895).
Unter den Gnomen im Untersberg. Eine sonderbare Geschichte (Leipzig, (1896]).
Lebendig begraben. Eine Untersuchung der Natur und Ursachen des Scheintodes (Leipzig, 1896).
Karma. oder Wissen, Wirken und Werden (Leipzig, (1897]).
Jehoshua der Prophet von Nazareth (Leipzig, (1897]).
Die Erkenntnislehre der Bhagavad Gita, im Lichte der Geheimlehre betrachtet (Leipzig, 1897).
Theosophie in China, Betrachtungen uber den Tao-Teh-Klng (Leipzig, 1897).
Die Religionslehre der Buddhisten (Leipzig, 1898).
Die Reinkarnation oder Wiederverkorperung (Leipzig, 1898).
Grundriss der Lehren des Theophrastus Paracelsus von Hohenheim (Leipzig, (1898]).
Denkwurdige Erinnerungen (Leipzig, [1898]).
Die Medizin des Theophrastus Paracelsus von Hohenheim (Leipzig, (1899]).
Kurzgefasste Grundriss der Geheimlehre (Leipzig, [1899]).
Populare Vortrage uber Geheimwissenschaft (Leipzig, 1899).
Tao-Teh-King (Leipzig, 1900).
Betrachtungen uber die Mystik in Goethes 'Faust' (Leipzig, [1900]).
Unter den Adepten. Vertrauliche Mittheilungen aus den Kreisen der indischen Adepten und christlichen Mystiker (Leipzig, 1901).
Mystenien, Symbole und magisch wirkende Krafte (Leipzig, 1902).
Was ist Theosophie? (Leipzig, 1903).
Sechs Zeugen fur die Wahrheit der Lehre von der Wuderverkorperung (Berlin, 1906).
Der wissenschaftliche Beweis der Unsterblichkeit und die occulte Philosophie (Leipzig, 1905).
Uber den Verkehr mit der Geisterwelt (Leipzig, 1905).
Chemie und Alchemie (Leipzig, 1907).
Die theosophische Verbruderung der Menschheit (Leipzig, 1907).
Philotheosophie (Leipzig, 1907).
Der Socialismus vom Standpunkte der occulten Wissenschaft aus betrachtet (Leipzig, 1907).
Hermetische Kindergeschichten (Leipzig, 1909).
With the Adepts. An Adventure among the Rosicrucians. second edition (London, 1910).
Unter den Adepten und Rosenkreuzern, second edition (Leipzig, (1912]).

Max Heindel
Die Weltanschauung der Rosenkreuzrr oder Mysterisches Christentum, translated by S. v. d. Wiesen (Leipzig, 1913).
Du Esoterik in Wagners 'Tannhauser', translated by Arminius (Leipzig, (1918]).
Vereinfachte wissenschaftliche Astrologie, translated by Richard Voss (Leipzig, 1920).
Die Rosenkreuzer-Mysterien (Leipzig, [1920]).
Die Botschaft der Sterne. translated by Rudolf von Sebottendorff (Leipzig, 1921).
Rosenkreuzer-Philosophie in Frage und Antwort (Leipzig, [1923]).

Karl Heise
Passionslegende und Osterbotschaft im Lichte der occulten Forschung (Leipzig, 1907).
Lourdes (Lorch, 1908).
Vom Pfad zum unermisslichen Lichte, Eine Studie uber den Buddhismus (Lorch, 1909).
Karma, das universale Moralgesetz der Welt (Lorch, n.d.).
Seelenwanderung (Lorch, n.d.).
Das Alter der Welt im Lichte der okkulten Wissenschaft (Leipzig, 1910).
Die astrale Konstitution des Menschen (Leipzig, 1911).
Geschichte des Weltrieges und zum Verstandnis der wahren Freimaurerei (Basle, 1919).
Die englisch-amerikanische Weltluge (mit einer Geheimakte aus englischen Freimaurerlogen (Constance, 1919).

Lazar Hellenbach
Mr Slade's Aufenthalt in Wien (Leipzig, 1878).
Ist Hansen ein Schwindler? Eine Studie uber den 'animalischen Magnetismus' (Leipzig, 1887).
Geburt und Tod als Wechsel der Anschauungsform oder die Doppel-Natur des Menschen (Leipzig, 1897).
Du Magre der Zahlen als Grundlage aller Mannigfaltigkeit, second edition (Leipzig, 1898).

Franz Herndl
Das Wortherkreuz. Mystisch-socialer Roman (Vienna, 1901).
Die Trutzburg. Autobiographische Skizzen des Einsiedlers auf der Insel Worth. Sozialreformatorischer Roman (Leipzig, 1909).

Wilhelm Hubbe-Schleiden
Jesus, ein Buddhist? Eibe unkirchliche Betrachtung (Brunswick, 1890).
Das Dasein als Lust, Leid und Liebe. Die altindische Weltanschauung in neuzeitlicher Darstellung (Brunswick, 1891).
Hellenbach, der Vorkampfer fur Wahrkeit und Menschlichkeit (Leipzig, 1891).
Karma, die theosophisch, Begrundung der Ethik (Brunswick, 1894).
Die Lehre der Wiederverkorperung im Christentum (Brunswick, 1894).
Die geistige und die geschichtliche Bedeutung der theosophischen Bewegung (Brunswick, 1894).
Indien und die Indier (Hamburg, 1898).
Das Streben nach Vollendung und desstn Voraussetzung (Hamburg, 1900).
Warum Weltmacht? Der Sinn unserer Kolonialpolitik (Hamburg, 1906).
Die Botschaft des Friedens (Leipzig, 1912).
Das Morgenrot der Zukunft (Leipzig, 1912).
Das Suchen des Meisters (Lorch, 1916).

Karl Kiesewetter
Gesschichte des neueren Occultismus. I. Teil. Geheimwissenschaftliche Systeme von Agrippa von Nettesheym bis zu Carl du Prel (Leipzig, 1891).
John Dee, ein Spiritist des 16. Jahrhunderts (Leipzig, 1893).
Franz Anton Mesmer's Leben und Lehre (Leipzig, 1893).
Gesschichte des neueren Occultismus II. Teil. Die Geheimwissenschaften (Leipzig, 1895).

Albert Kniepf
Die Weissagungen des altfranzosischen Sehers Michel Nostradamus und der heutige Krieg (Hamburg, 1914).

Ferdinand Maack
Zur Einfuhrung in das Studium des Hypnotismus und thierischen Magnetismus (Neuwied, 1888).
Uber Phosphoressenz-Strahlen. Ein Beitrag zum Neo-Okkultismus (Berlin, 1897).
Die Weisheit von der Welt-Kraft. Eine Dynamosophie (Leipzig, 1897).
Das sichtbare Newton'sche Spektrum als Ausgangspunkt fur dynamosophische Betrachtungen (Gross- Lichterfelde, 1897).
Okkultismus, Was ist er? Was will er? Wie erreicht er sein Ziel? (Berlin-Zehlendorf, 1898).
Die goldene Kette Homers. Ein zum Studium und zum Verstandnis der gesamten hermetischen Litteratur unentbehrliches Hilfsbuch (Lorch, 1905).
Das Schachraumspiel (Potsdam, 1908).

Carl du Prel
Das weltliche Kloster. Eine Vision (Leipzig, 1887).
Die monistisch, Seelenlehre (Leipzig, 1888).
Die Mystik der alten Griechen (Leipzig, 1888).
Das hypnotische Verbrechen und seine Entdeckung (Munich, 1889).
Studien aus dern Gebiete der Geheimwissenschaften (Leipzig, 1890).
Das Sprechen in fremden Zungen (Leipzig, 1892).
Justinus Kerner und die Seherin von Prevorst (Leipzig, 1893).
Die Entdeckung der Seele durch die Geheimwissenschaften, 2 vols. (Leipzig, 1894).
Der Tod, das Jenseits, das Leben im Jenseits (Munich, 1899).
Die vorgeburtliche Erziehung als Wig zur Menschenluchtung (Jena, 1899).
Die Magie als Naturwissenschaft, 2 vols. (Jena, 1899).

Hermann Rudolph
Die Constitution der Materie und der Zusammenhang zwischen ponderabler und imponderabler Materie (Berlin, 1898).
Keine Religion ist hoher als die Wahrheit (Leipzig, 1902).
Die 'Theosophische Gesellschaft' (Leipzig, 1902).
Das Christentum, vom Standpunkt, der occulten Philosophie aus betrachtet (Leipzig, 1902).
Warum vertritt die 'Theosophische Gesellschaft' das Prinzip der Toleranz? (Leipzig, 1902).
Karma, das Gesetz der Wiedervergeltung und Harmonie im Weltall (Leipzig, 1904).
Der verloren, Sohn (Ev. Lucae 15, 11-32) (Leipzig, 1904).
Die Lebendigen und die Toten (Leipzig, 1904).
Der Patriotismus und die theosophische Verbruderung der Menschheit (Leipzig, 1905).
Die Ehe und die Geheimlehre (Leipzig, 1905).
Kunst und Religion (Leipzig, 1907).
Bibt es eine Weiterbildung der Religion? (Leipzig, 1907).
Unser Sonnensystem (Leipzig, 1907).
Die Seelenlosen (Leipzig, 1909).
Die deutschen Marchen als Zeugen einer uralten Religion (Leipzig, 1909).
Die internationale theosophische Verbruderung und die kommende Rasse (Leipzig, 1912).

William Scott-Elliot
Atlantis nach okkulten Quellen, translated by F. P. (Leipzig, [1903]).
Das untergangene Lemuria, translated by A. von Ulrich (Leipzig, 1905).

Max Ferdinand Sebaldt von Werth (also zurote under the pseudonyms Maximilian Ferdinand and G. Herman)
Das 'Angewandte' Christentum 'Ernste Gedanken' uber die Fragen der Zeit, with Moritz von Egidy (Berlin, 1891).

Maximilian Ferdinand
D.I.S. 'Sexualreligion'. Enthullungen, 3 vols., Sexual-Mystik, Sexual-Moral, Sexual- Magie (Leipzig, 1897).
'Wanidis'. Der Triumph des Wahnes. D.I.S. Die arische 'Sexualreligion' als Volks- Veredelung in Zeugen, Leben und Sterben. Mit einem Anhang uber Menschenzuchtung von Carl du Prel (Leipzig, 1897).
G. Herman
'Genesis: das Gesetz der Zeugung, 5 vols. (Leipzig, 1898-1903).
Naturgeschichte der Geschlechtsliebe (Leipzig, 1899).
Analogien der Iggdrasil, second edition of 'Sexual-Moral' (Leipzig, 1905).
Mythologie des Diaphetur, second edition of 'Sexual-Mystik' (Leipzig, 1905).
Xenologie des Saeming, second edition of 'Sexual-Magie' (Leipzig, 1905).
'Nackte Wahrheit'. Aktenmassige Darstellung des Verhaltnisses zwischen Schonheits-Abenden und Nackt-Logen (Berlin, 1909).

Max Seiling
Mailander, ein neuer Messias (Munich, 1888).
Meine Erfahrungen auf dern Gebite des Spiritismus (Leipzig, 1898).
Goethe und der Okkultismus (Leipzig, 1901).
Ernst Haeckel und der 'Spiritismus' (Leipzig, 1901).
Pessimistische Weisheitskorner (Munich, 1901).
Goethe und der Materialismus (Leipzig, 1904).
Die Kardinalfrage der Menschhelt (Leipzig, 1906).

Peryt Shou
Der Weltentag oder die grosse Periode des Lichtes (Manvantara) (Leipzig, 1910).
Das Mysterium der Zentralsonne (Leipzig, 1910).
Die Esoterik der Atlantier in ihrer Beziehung zur aegyptischen, babylonischen und judischen Geheimlehre (Leipzig, 1913).
Die Heilkrafte des Logos (Berlin-Steglitz, 1913).
Der Verkehr mit Wesen hoherer Welten (Berlin-Steglitz, 1914).
Praktische Esoterik oder die Gesetze hoherer Welten (Leipzig, 1914).

G. W. Surya (pseudonym for Demeter Georgiewitz-Weitzer)
Moderne Rosenkreuzer oder die Renaissance der Geheimwissenschaften. Ein okkultwissenschaftlicher Roman (Leipzig, 1907).
Die Sonne, das Licht und die Heilkraft des Lichtes (Leipzig, 1907).
Der Triumph der Alchemie (Die Transmutation der Metalle) (Leipzig, 1908).
Okkulte Medizin (Leipzig, 1909).
Okkulte Astrophysik (Leipzig, 1910).
Schlangenbiss und Tollwut (Leipzig, 1913).
Rationelle Krebs- und Lupuskuren (Lorch, 1913).
Moderne Rosenkreuzer, second edition (Leipzig, 1914).

Ernst Tiede
Die Stimme im Verborgenen (Lorch, 1906).
Der Damon des deutschen Volkes (Lorch, 1907).
Astrologische Mutmassungen uber den Krieg der Deutschen 1914 (Leipzig, 1914).
Ur-Arische Golleserkenntnis. Ihr neues Erwachen im Sonnenrecht und die Erschliessung der kleinen und grossen Mysterien (Berlin, 1917).
Astrologisches Lexikon (Leipzig, [1922]).

Arthur Weber
Uber die Unsterblichkeit der menschlichen Seele (Lorch, 1903).
Die Bewusstseinreiche im Weltall (Leipzig, 1904).
Die sieben Grundkrafte oder Schwingungszustande in der Konstitution des Menschen (Leipzig, 1906).
Die Zitronenkur (Leipzig, 1910).

Paul Zillmann
Die neue Hochschule fur animalischen (Heil-) Magnetismus in Deutschland (Gross- Lichterfelde, 1898).
Zur Metaphysik des Klavierspieles (Gross-Lichterfelde, 1908).
Die Wald-Loge. Die okkulte Gemeinde Deutschlands (Gross-Lichterfelde, [1912]).

[b]II. Guido (van) List
(a) Newspaper Journalism

Articles in Ostdeutsche Rundschau. Wiener Wochenschrift fur Politik, Volkswirtschaft, Kunst und Literatur, edited by K. H. Wolf.
'Gotterdammerung', OR, 1 October 1893, pp. 1-3.

'Allerseelen und der vorchristliche Todtenkult des deutschen Volkes, OR, 31 October 1893, pp. 10-11.
'Der Weinkellerschlussel. Eine Humoreske aus der Casarenzeit', OR, 3 November 1893, p. 7; OR, 4 November 1893, p. 12; OR, 6 November 1893, p. 5; OR, 7 November 1893, p. 7; OR, 8 November 1893, p. 7; OR, 9 November 1893, p. 7; OR, 10 November 1893, p. 7; OR, 11 November 1893, p. 12; OR, 13 November 1893, p. 5; OR, 14 November 1893, p. 12; OR, 16 November 1893, p. 7; OR, 17 November 1893, p. 7; OR, 18 November 1893, p. 12; OR, 20 November 1893, p. 5; OR, 21 November 1893, p. 7; OR, 22 November 1893, p. 7.
'Die Zwolften', OR, 30 December 1893, pp. 9-12.
'Die deutsche Mythologie im Rahmen eines KalenderJahres', OR, 14January 1894, pp. 9-10; OR, 23 March 1894, pp. 1-2; OR, 24 March 1894, pp. 1-3; OR, 25 April 1894, pp. 1-2; OR, 27 April 1894, pp. 1-2; OR, 29 May 1894, pp. 1-2; OR, 1 June 1894, pp. 1- 3; OR, 13July 1894, pp. 1-2; OR, 14 July 1894, pp. 1-2; OR, 27 July 1894, pp. 1-3; OR, 28 July 1894, pp. 1-2; OR, 28 August 1894, pp. 1-2; OR, 29 August 1894, pp. 1- 2; OR, 27 September 1894, pp. 1-4; OR, 27 October 1894, pp. 1-2; OR, 30 October 1894, pp. 1-2; OR, 30 November 1894, pp. 1-3; OR, 30 December 1894, pp. 1-3.
'Die Blutezeit des deutschen Handwerkes im Mittelalter', OR, 13 February 1895, pp. 1- 3; OR, 14 February 1895, pp. 1-3.
'Donau-Delawaren (eine Humoreske aus dern Donauruderleben)', OR, 26 February 1895, pp. 1-3.
'Das Marcus Curtiusloch in Wien', OR, 3 May 1895, pp. 1-3.
'Ein Idyll aus dern alten Wien', OR, 30 May 1895, pp. 1-3.
'Ludwig Ritter von Mertens', OR, 28 June 1895, pp. 1-2.
'Was eine verregnete Raxbesteigung alles verschulden kann', OR, 14 July 1895, pp. 1-3.
'Chremisa. Ein Festgruss zum neunhundertJahrigen Jubilaum der Stadt Krems a.d. Donau', OR, 10 August 1895, pp. 1-2.
'Die alten Hofe Wiens', OR, 28 August 1895, pp. 1-2.
'Der deutsche Zauberglaube im Bauwesen', OR, 25 September 1895, pp. 1-2; OR, 26 September 1895, pp. 1-2.
'Die Grundung des Klosters Cotwich. Historische Novelle aus dern elften Jahrhundert', OR, 29 September 1895, p. 7; OR, 1 October 1895, p. 5; OR. 2 October 1895, p. 6; OR 3 October 1895, p. 5; OR, 4 October 1895, p. 7; OR, 5 October 1895, p. 7; OR 6 October 1895, p. 10; OR, 8
October 1895. p. 5; OR, 10 October 1895, p. 5; OR, 11 October 1895, p. 7; OR, 13 October 1895, p. 7; OR, 15 October 1895, p. 5.
'Mephistopheles', OR, 28 December 1895, pp. 1-2; OR, 31 December 1895, pp. 1-3.
'Die Juden als Staat und Nation', OR, 12 February 1896, pp. 1-2.
'Die alte Schule zu St. Anna in Wien', OR, 26 February 1896, pp. 1-2; OR, 28 February 1896, pp. 1-2.
'Die Liebe in der deutschen Mythologie', OR, 16 April 1896, pp. 1-2.
'Ostara's Einzug', OR, 22 May 1896, pp. 1-3.
'Schone Frauen', OR, 29 August 1896, pp. 1-3.
'Die Michaelskirche in Heiligenstadt in Wien', OR, 15 November 1896, pp. 9-10.
'Vom Jubilaumstheater in Wahring', OR, 12 April 1896, pp. 5-6; OR, 21 April 1896, pp. 1-2; OR, 28 April 1896, pp. 1-2; OR, 10 May 1896, pp. 1-3; OR, 31 May 1896, pp. 1-4; OR, 15 October 1896, pp. 1-3; OR, 22 December 1896, pp. 1-2.
Articles in Leipziger Illustrierte Zeitung.
'Die Hieroglyphik der Germanen', LIZ, 4 May 1905, pp. 680-1.
'Mistel und Weihnachtsbaum', LIZ, 21 December 1905, p. 950.
'Die Hieroglyphik der Germanen. II. Weitere Hieroglyphen der Heraldik', LIZ, 15 March 1906, pp. 417-18.
'Die Kunst des Feuerzundens und die Erfindung des Rades und des Wagens', LIZ, 16 August 1906, pp. 278-9.
'Die Hieroglyphik der Germanen. III. Der Einfluss der Kala auf die Entwicklung der heraldischen Hieroglyphen', LIZ, 31 January 1907, pp. 188-9.
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Re: The Occult Roots of Nazism, by Nicholas Goodrick-Clarke

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Part 2 of 2

(b) Periodical Articles

'Die symbolischen Bildwerke am Riesenthore der Stefanskirche zu Wien', Laufers Allgemeine Kunst-Chronik 12 (1889), 250-1, 283-4, 307-10.
'Ursprung und Wesen der Wappen', Der Sammler 13 (1891), 54-6, 65-7.
'Von der Wuotanspriesterschaft', Das Zwanzigste Jahrhundert 4 (1893), 119-26, 242-51, 343-52, 442-51.
'Die esoterische Bedeutung religioser Symbole', Die Gnosis I (1903), 323-7.
'Vom Wuotanstum zum Christentum', Der Deutsche 1 (1904), 403-12.
'Das Geheimnis der Runen', Neue Melaphysische Rundschau [9] 13 (1906), 23-4, 75-87, 104-26.
'Von der Armanenschaft der Arier', Neue Metaphysische Rundschau [9] 13 (1906), 162- 75, 214-26.
'Ursprung und Symbolik der Freimaurerei', Die Nomen I (18 October 1912), 5-8.
'Neuzeitliche Einherier', Osterreichische Illustrierte Rundschau 4 (1916), reprinted in Balzli, op. cit., pp. 116-24.
'Wer ist der Starke von Oben?', Prana 7 (1917), reprinted in Balzli, op. cit., pp. 125-33.
'Uber die Moglichkeit eines ewigen Weltfriedens', Prana 7 (1917), reprinted in Balzli, op. cit., pp. 134-8.

(c) Books

Camuntum. Historischer Roman aus dern 4. Jahrhundert n. Chr., 2 vols. (Berlin, 1888). Deutsch-Mythologische Landschaftsbilder (Berlin, 1891).
Tauf-, Hochzeits- und Bestattungs-Gebrauche und deren Ursprung (Salzburg, 1892).
Litteraria sodalitas Danubiana (Vienna, 1893).
Jung Diether's Heimkehr. Eine Sonnwend-Geschichte aus dern Jahre 488 n. Chr. (Brno, 1894).
Der Wala Erweckung (Vienna, 1894).
Walkuren-Weihe. Epische Dichtung (Brno, 1895).
Pipara. Die Germanin im Casarenpurpur. Historischer Roman aus dern ]. Jahrhundert n. Chr., 2 vols. (Leipzig, 1895).
Niederosterreichisches Winzerbuchlein (Vienna, 1898).
Der Unbesiegbare. Ein Grundzug germanischer Weltanschauung (Vienna, 1898).
Konig Vannius. Ein deutsches Konigsdrama (Brno, 1899).
Der Wiederaufbau van Carnuntum (Vienna, 1900).
Sommer-Sonnwend-Feuerzauber. Skaldisches Weihespiel (Vienna, 1901).
Alraunen-Maren. Kulturhistorische Novellen und Dichtungen aus germanischer Vorzeit (Vienna, 1903).
Das Goldstuck. Ein liebesdrama in funf Aufzugen (Vienna, 1903).
Das Geheimnis der Runen [GLB I] (Gross-Lichterfelde, 1908).
Die Armanenschaft der Ario-Gmnanen [GLB 2] (Leipzig and Vienna, 1908).
Die Rita der Ario-Germanen [GLB 3] (Leipzig and Vienna, 1908).
Die Namen der Volkerstamme Germaniens und deren Deutung [GLB 4] (Leipzig and Vienna, 1909).
Die Religion der Ario-Germanen in ihrer Esoterik und Exoterik (Zurich, 1909 or 1910).
Die Bilderschrift der Ario-Germanen (Ario-Germanische Hieroglyphik) [GLB 5] (Leipzig and Vienna, 1910).
Die Armanenschaft der Ario-Germanen. Zwezter Teil [GLB 2a] (Leipzig and Vienna, 1911).
Der Ubergang vom Wuotanstum zum Christentum (Zurich, 1911).
Die Armanenschaft der Ario-Germanen. Erster Teil, second edition (Vienna, [1913]).
Deutsch-Mythologische Landschaftsbilder, second edition, 2 vols. (Vienna, [1913]).
Die Ursprache der Ario-Germanen und ihre Mysteruensprache [GLB 6] (Leipzig and Vienna, [1914]).

(d) Biographical and Literary Studies

Johannes Balzli, Guido v. list. Der Wiederentdecker uralter arischer Weisheit (Leipzig and Vienna, 1917).
E. H., 'Guido List (Lebensbild eines Wiener Poeten)', Randgloss zur deutschen Literaturgeschichte 11 (1905), 1-58.
August Horneffer, 'Guido von List, der volkische Philosoph und Prophet', Am rauhen Stein 29 (1932), 35-45.
Inge Kunz, 'Herrenmenschentum, Neugermanen und Okkultismus. Eine soziologische Bearbeitung der Schriften von Guido List' (unpublished Dr. phil. thesis, University of Vienna, 1961).
[]. Lanz-Liebenfels), Guido von List, ein moderner Skalde (Gross-Lichterfelde, [1907]).
]. Lanz von Liebenfels, 'Guido von List. Eine ariomantische Studie' , Zeitschrift fur Menschenkenntnis und Schicksalsforschung 2 (1927), 74-89.
Philipp Stauff, 'Guido von List gestorben', Munchener Beobachter, 24 May 1919, p. 4.
Philipp Stauff, 'Von unseres Meisters letzter Zeit', in Guido von List, Die Rita der Ario- Germanen, third edition (Berlin, 1920), appendix pp. I-VIII.
Franz Wastian, 'Guido v. List, ein deutscher Erzieher', Sudmark-Kalender 13 (1910), 119-23.
Arthur Wolf-Wolfsberg, 'Guido von List, Der Skalde, Seher und Forscher', Zeitschrift fur Menschenkenntnis und Schicksalsforschung 2 (1927), 93-6.

III. Adolf Josef Lanz alias Jorg Lanz van Liebenfels

(a) Periodical Articles

'Berthold v. Treun. Eine Studie von Fr. G ... , O.C.', Mittheilungen des Alterthums-Vereins zu Wien 30 (1894), 137-40.
'Das Necrologium Sancrucense Modernum', Archiv fur Osterreichische Geschichte 89 (1900), 247-354.
'Anthropozoon biblicum', Vierteljahrsschrift fur Bibelkunde I (1903), 307-16, 317-55, 429-69; Vierteljahrsschrift fur Bibelkunde 2 (1904), 26-60, 314-34, 395-412.
'Zur Theologie der gotischen Bibel', Vierteljahrsschrift fur Bibelkunde 1 (1903), 497-8.
'Die Armee des schwarzen Papstes', Das freie Wort 2 (1903), 394-402, 451-9, 721-9.
'Die Urgeschichte der Kunste', Politisch-Anthropologische Revue 2 (1903), 134-56.
'Deutschland und die Jesuiten', Politisch-Anthropologische Revue 3 (1904), 389-91.
'Der grosse Kampf des Jesuitismus gegen den Katholizismus', Das freie Wort 3 (1904), 49- 56.
'Leo XIII., der "Friedenspapst''', Das freie Wort 3 (1904), 338-46.
'Politische Anthropologie', Das freie Wort 3 (1904), 778-95.
'Die Jesuiten vor "Pilatus"', Das freie Wort 4 (1905), 63-9, 118-23.
'Menschenveredelung', Das freie Wort 4 (1905), 189-92.
'Die Deutschen als Winschaftsgrossmacht in Osterreich. Ein freies Wort zum osterreichischen Problem', Das freie Wort 4 (1905), 582-90.
'Zur Anthropologie des Genies', Das freie Wort 4 (1905), 887-94.
'Eine neue Schule', Hammer 4 (1905), 369-71.
'Germanischer Advent', Hammer 5 (1906), 97-9.
'Ungarns wirtschaftlicher Bankerott', Hammer 5 (1906), 395-7.
'Der heilige Gral', Stein der Weisen 20 (1907), 218-26.
'Die Babenberger' and 'Kloster und heilige Statten in Osterreich', in Osterreichs Hort. Geschichts- und Kulturbilder aus den Habsburgischen Erblandern, edited by Albin von Teuffenbach zu Tiefenbach und Massweg (Vienna, 1910), pp. 22-49, 276-90.

(b) Books

Katholizimus wider Jesuitismus (Frankfurt, 1903).
Das Breve 'Dominus ac redemptor noster' (Frankfurt, [1904]).
Der Taxil-Schwindtl. Ein welthistorischer Ulk (Frankfurt, [1904]).
Theozoologie oder Die Kundt von den Sodoms-Afflingen und dem Gotter-Eltktron. Eine Einfuhrung in die alteste und neueste Weltanschauung und eine Rechtfertigung des Furstentums und des Adels (Vienna, [1905]).
Der Affenmensch der Bibel (Bibeldokumente I) (Gross-Lichterfelde, n.d.).
Die Theosophhit und die assyrischen 'Menschentiere' in ihrem Verhaltnis zu den neuesten Resultaten der anthropologischen Forschung (Bibeldokumente 2) (Gross-Lichterfelde, 1907).
Die Archaologie und Anthropologie und die assyrichen Menschenthiere (Bibeldokumente 3) (Gross-Lichterfelde, n.d.).
Die griechischen Bibelversionen (Septauginta und Hexapla), Vol. i. (Orbis antiquitatum Pars II, Tom. 1, Vol. i) (Vienna, 1908).
Die lateinischen Bibelversionen (Itala und Vulgata), Vol. i. (Orbis antiquitatum Pars II, Tom. 2, Vol. i.) (Vienna, 1909).
'Geschichte der Burg Werfenstein', in Ludwig Commenda, Neuer illustrierter Fuhrer durch Grein und Umgebung (Grein, 1910, pp. 84-95.
Weltende und Weltwende. Der Zusammenbruch der europaischen Kulturwelt (Lorch, 1923).
Praktisch-empirisches Handbuch der ariosophischen Astrologie. Bd. I Die Berechnung von Geburtshoroskopen (Dusseldorf-Unterrath, 1923).
Praktisch-empirisches Handbuch der ariosophischen Astrologie. Bd. 2 Die Deutung von Geburtshoroskopen (Astromantie) (Berlin, 1933).
Das Buch der Psalmen teutsch, da,s Gebetbuch der Ariosophen, Rassenmystiker und Anti- simiten. Bd.) Text (Dusseldorf-Unterrath, 1926).
Grundriss der ariosophischen Geheimlehre (Oestrich, 1925).
Ariosophische Rassenphrenologie (Dusseldorf-Unterrath, 1926).
Jakob Lorber, das grosste ariosophische Medium der Neuzeit.
I. Teil Lebensgang und die Mysterien der irdischen Welt.
II. Teil Die Mysterien der planetarischen Welt.
III. Teil Die Mysterien der makrokosmischen Welt.
IV. Teil Die Mysterien der mikrokosmischenmischen Welt. (Dusseldorf-Unterrath, 1926).
Das Sakrament der Ehe im Lichte der ariosophischen Theologie (Dusseldorf-Unterrath, 1926).
Die ariosophische Kabbalistik von Name und Ortlichkeit, with Meister Archibald and Meister Amalarich (Dusseldorf-Unterrath, 1926).
Abriss der ariosophischen Rassenphysiognomik (Pforzheim, 1927).
Ariosophische Urgeschichte der Handwerke und Kunste (Pforzheim, 1928).
Ariosophisches Wappenbuch (Pforzheim, 1928).

(c) Pamphlet-Series

Ostara. First Series. Graz, 1905, Rodaun, 1906-13, Modling, 1913-16. All titles written by Lanz von Liebenfels unless another author is indicated.
1 Die osterreichischen Deutschen und die Wahlreform (Graz, 1905).
2 Wahlreform, Gewerbereform, Rechtsreform. Von sc (Rodaun, March 1906).
3 Revolution oder Evolution? Eine freikonservative Osterpredigt fur das Herrentum europaischer Rasse (April 1906).
4 Ungarns wirtschaftlicher Bankerott und wie machen wir Ungarn kirre? (May 1906).
5 Landgraf werde hart, eine altdeutsche Volkssage neuzeittumlich erzalt von Adolf Hagen (June 1906).
6 Die Reichskleinodien zuruck nach dem Reich! Volkische Richtlinien fur unsere Zukunft von Harald Arjuna Gravell van Jostenoode (July 1906).
7 Ostara, die Auferstehung des Menschen. Eine Festschrift von Dr. phil. Adolf. Harpf (August 1906).
8 Die deutsch-osterreichischen Alpenlander als Fleisch- und Milchproduzenten. Eine volkswirtschaftliche Studie von Ingenieur L. von Bernuth (August 1906).
9 Der volkische Gedanke, das aristokratische Prinzip unserer Zeit, von Dr. phil. Adolf Harpf (September 1906).
10/13 Anthropogonika - Urmensch und Rasse im Schrifttum der Alten, ausgewahlte rassengeschichtliche Urkunden (October 1906).
11/12 Das Weibwesen, eine Kulturstudie, von Dr. phil. Adolf Harpf (January 1907).
14 Triumph Israels, von R. Freydank (March 1907). Das Ganze voran! (Spring 1907).
15 Weibliche Erwerbsfahigkeit und Prostitution, von Dr. Eduard Ritter von Liszt (April 1907).
16 Juda's Geldmonopol im Aufgang und Zenith, zwei Zeitgedichte, von Dr. Adolf Wahrmund (June 1907).
17 DieTitelfrage der Techniker (July 1907).
18 Rasse und Wohlfahrtspflege, ein Aufruf zum Streik der wahllosen Wohltaligkeit (December 1907).
19/20 Die Zeit des ewigen Friedens, eine Apologie des Krieges als Kulturund Rassenauffrischer, von Dr. Adolf Harpf (January 1908).
21 Rasse und Weib und seine Vorliebe fur den Mann der niederen Artung (March 1908).
22/23 Das Gesetzbuch des Manu und die Rassenpflege bei den alten Indo- Ariern (April 1908).
24 Uber Patentrecht und Rechtlosigkeit des geistigen Arbeiters. Von sc (May 1908).
25 Das Ariertum und seine Feinde, von Dr. Harald Gravell van Jostenoode (July 1908).
26 Einftihrung in die Rassenkunde.
27 Beschreibende Rassenkunde.
28 Antlitz und Rasse, ein Abriss der rassenkundlichen Physiognomik.
29 Allgemeine rassenkundliche Somatologie.
30 Besondere rassenkundliche Somatologie I.
31 Besondere rassenkundliche Somatologie II.
32 Vom Steuer-eintreibenden zum Dividenden-zahlenden Staat (1909).
33 Die Gefahren des Frauenrechtes und die Notwendigkeit der mannesrechtlichen Herrenmoral (1909).
34 Die rassenwirtschaftliche Losung des sexuellen Problems (1909).
35 Neue physikalische und mathematische Beweise fur das Dasein der Seele (1910).
36 Das Sinnes- und Geistesleben der Blonden und Dunklen (1910).
37 Charakterbeurteilung nach der Schadelform, eine gemeinverstandliche Rassen-Phrenologie (1910).
38 Das Geschlechts- und Liebesleben der Blonden und Dunklen I. Anthropologischer Teil (1910).
39 Das Geschlechts- und Liebesleben der Blonden und Dunklen II. Kuhurgeschichtlicher Teil (1910).
40 Rassenpsychologie des Erwerbslebens I. Die Verarmung der Blonden und der Reichtum der Dunklen (1910).
41 Rassenpsychologie des Erwerbslebens II. Die maskierte Dieberei als Erwerbsprinzip der Dunklen. Eine Auflarung fur Blonde (1910).
42 Die Blonden und Dunklen im politischen Leben der Gegenwart (1910).
43 Einfuhrung in die Sexual-Physik oder die Liebe als odische Energie (1911).
44 Die Komik der Frauenrechtlerei, eine heitere Chronik der Weiberwirtschaft (1911).
45 Die Tragik der Frauenrechtlerei, eine ernste Chronik der Weiberwirtschaft (1911).
46 Moses als Darwinist, eine Einfuhrungin die anthropologische Religion (1911).
47 Die Kunst schon zu lieben und glucklich zu heiraten, ein rassen-hygienisches Brevier fur Liebesleute (1911).
48 Genesis oder Moses als Antisimit, d.i. Bekampfer der Affenmenschen und Dunkelrassen (1911).
49 Die Kunst der glucklichen Ehe, ein rassenhygienisches Brevier fur Ehe-Rekruten und Ehe-Veteranen (1911).
50 Urheimat und Urgeschichte der blonden heroischen Rasse (1911).
51 Kallipadie, oder die Kunst der bewussten Kinderzeugung, ein rassenhygienisches Brevier fur Vater und Mutter (1911).
52 Die Blonden als Schopfer der Sprachen, ein Abriss der Ursprachenschopfung (Protolinguistik).
53 Das Mannesrecht als Retter aus der Geschlechtsnot der Weibetwirtschaft (1912).
54 Exodus, oder Moses als Prediger der Rassenauslese und Rassenmoral (1912).
55 Die soziale, politische und sexuelle Weiberwirtschaft unserer Zeit( 1912).
56 Die rassentumliche Erziehung und die Befreiung der Blonden aus der Schreckenherrchaft der Tschandala-Schule (1912).
57 Die rassentumliche Wirtschaftsordnung und die Befreiung der Blonden aus der Schreckenherrschaft der tschandalistischen Ausbeuter (1912).
58 Die entsittlichende und verbrecherische Weiberwirtschaft unserer Zeit (1912).
59 Das arische Christentum als Rassenkultreligion der Blonden, eine Einfuhrung in die H1. Schrift des Neuen Testamentes (1912).
60 Rassenbewusstlose und rassenbewusste Lebens- und Liebeskunst, ein Brevier fur die reife, blonde Jugend (1912).
61 Rassenmischung und Rassenentmischung (1912).
62 Die Blonden und Dunklen als Heerund Truppenfuhrer (1913).
63 Die Blonden und Dunklen als Truppen (1913).
64 Viel oder wenig Kinder (1913).
65 Rasse und Krankheit, ein Abriss der allgemeinen und theoretischen Rassenpathologie (1913).
66 Nackt- und Rassenkultur im Kampf gegen Mucker- und Tschandalenkultur (1913).
67 Die Beziehungen der Dunklen und Blonden zur Krankheit, ein Abriss der besonderen und praktischen Rassenpathologie (Vienna, 1913).
68 Der Wiederaufstieg der Blonden zu Reichtum und Macht, eine Einfuhrung in die Rassensoziologie (Vienna, 1913).
69 Der Gral als das Mysterium der arischchristlichen Rassenkultreligion (1913).
70 Die Blonden als Schopfer der technischen Kultur (Modling, 1913).
71 Rasse und Adel (1913).
72 Rasse und aussere Politik (1913).
73 Die Blonden als Musik-Schopfer (1913).
74 Rassenmetaphysik oder die Unsterblichkeit des hoheren Menschen (1914).
75 Die Blonden als Trager und Opfer der technischen Kultur (1914).
76 Die Prostitution in frauen- und mannesrechtlichen Beurteilung (1914).
77 Rassen und Baukunst im Altertum und Mittelalter (1914).
78 Rassenmystik, eine Einfuhrung in die ariochristliche Geheimlehre (1915).
79 Rassenphysik des Krieges 1914/15 (1915).
80 Einfuhrung in die praktische Rassenmetaphysik (1915).
81 Rassenmetaphysik des Krieges 1914/15 (1915).
82 Templeisen-Brevier, ein Andachtsbuch fur wissende und innerliche Ariochristen I. Teil (1915).
83 Rasse und Dichtkunst (1916).
84 Rasse und Philosophie (1916).
85 Rasse und Baukunst in der Neuzeit (1916).
86 Rasse und Malerei (1916).
87 Rasse und innere Politik (1916).
88 Templeisen-Brevier, ein Andachtsbuch fur wissende und innerliche Ariochristen 2. Teil (1916).
89 Rassenphysik der Heiligen (1917).
Ostara. Second Series. Magdeburg, 1922.
1 Die Ostara und das Reich der Blonden (1922).
Ostara. Third series. Vienna, 1927-31.
1 Die Ostara und das Reich der Blonden (1927).
2 Der Weltkrieg als Rassenkampf der Dunklen gegen die Blonden (1927).
3 Die Weltrevolution als Grab der Blonden (1928).
4 Der Weltfriede als Werk und Sieg der Blonden (1928).
5 Theozoologie oder Naturgeschichte der Gotter 1. Der 'alte Bund' und alte Gott (1928).
6/7 Theozoologie oder Naturgeschichte der Gotter II. Die Sodomssteine und Sodomswasser (1928).
8/9 Theozoologie oder Naturgeschichte der Gotter III. Die Sodomsfeuer und Sodomslufte (1928).
10 Anthropogonika, Urmensch und Rasse im Schrifttum der Alten (1931).
11 Der wirtschaftliche Wiederaufbau durch die Blonden, eine Einfuhrung in die privatwirtschaftliche Rassenokonomie (1929).
12 Die Diktatur des blonden Patriziates, eine Einfuhrung in die staatswirtschaftliche Rassenokonomie (1929).
13/14 Der zoologische und talmudische Ursprung des Bolschewismus (1930).
15 Theozoologie oder Naturgeschichte der Gotter IV. Der neue Bund und neue Gott (1929).
16/17 Theozoologie V. Der Gotter-Vater und Gotter-Geist oder die Unsterblichkeit in Materie und Geist (1929).
18 Theozoologie oder Naturgeschichte der Gotter VI. Der Gottersohn und die Unsterblichkeit in Keim und Rasse (1930).
19 Theozoologie VII. Die unsterbliche Gotterkirche (1930).
20 Rasse und Wohfahrtspflege, ein Aufruf zum Streik der wahllosen Wohltatigkeit (1930).
21 Rasse und Weib und seine Vorliebe fur den Mann der minderen Artung (1929).
22/23 Rasse und Recht und das Gesetzbuch des Manu (1929).
26 Einfuhrung in die Rassenkunde (1930).
27 Beschreibende Rassenkunde (1930).
28 Antlitz und Rasse, ein Abriss der rassenkundlichen Physiognomik (1931).
29 Allgemeine rassenkundliche Somatologie (1931).
33 Die Gefahren des Frauenrechts und die Notwendigkeit des Mannesrechts (1929).
34 Die rassenwirtschaftliche Losung des sexuellen Problems (1928).
35 Neue physikalische und mathematische Beweise fur das Dasein der Seele (1929).
36 Das Sinnes- und Geistesleben der Blonden und Dunklen (1929).
38 Das Geschlechts- und Liebesleben der Blonden und Dunklen I. Anthropologischer Teil (1929).
43 Einfuhrung in die Sexual-Physik oder die Liebe als odische Energie (1931).
47 Die Kunst, schon zu lieben und glucklich zu heiraten; ein rassenhygienisches Brevier fur Liebesleute (1928).
49 Die Kunst der glucklichen Ehe, ein rassenhygienisches Brevier fur Ehe- Rekruten und Ehe-Veteranen (1929).
51 Kallipadie oder die Kunst der bewussten Kinderzeugung, ein rassenhygienisches Brevier fur Vater und Mutter (1931).
61 Rassenmischung und Rassenentmischung (1930).
78 Rassenmystik, eine Einfuhrung in die ariochristliche Geheimlehre (1929).
90 Des hl. Abtes Bernhard von Clairvaux Lobpreis auf die neue Tempelritterschaft und mystische Kreuzfahrt ins hl. Land (1929).
91/93 Die Heiligen als Kultur- und rassengeschichtliche Hieroglyphen (1930).
94 Rasse und Bildhauerei I. Rassenanthropologischer Teil (1931).
95 Rasse und Bildhauerei II. Rassengeschichtlicher Teil (1931).
101 Johann Walthari Wolfl, Lanz-Liebenfels und sein Werk 1. Teil: Einfuhrung in die Theorie (1927).
Ariomantische Bucherei. Lucerne, 1933-c. 37. The series appeared under the various titles Ariomantische Britfe an meine Freunde, Briefe an meine Freunde, Luzerner Briefe an meine Freunde and was not issued through the book-trade, but as a private edition. After No. 24 the dating of these pamphlets is unreliable.
1 Blondheit und Rasse. Eine Einfuhrung in die Ariomantik. (1933).
2 Die arioheroische Rasse und das Wirtschaftsleben oder: Wie wird der Blonde reich? (1934).
3 Der elelektrische Urgott und sein grosses Heiligtum in der Vorzeit (1933).
4 Das wiederentdeckte Vineta-Rethra und die arisch-christliche Urreligion der Elektrizitat und Rasse (1934).
5 Praktische Einfuhrung in die arischchristliche Mystik I. Teil: Wesen und Zweck der Mystik (1934).
6 Praktische Einfuhrung in die arischchristliche Mystik I. Teil: Naturwissenschaftliche Begrundung (1934).
7 Praktische Einfuhrung in die arischchristliche Mystik III. Teil: Die mystische Vorbereitung (Praeambulum).
8 Praktische Einfuhrung in die arischchristliche Mystik IV. Teil: Lauterung (purgatio) und Beschauung (contemplatio) (1934).
9 Praktische Einfuhrung in die arischchristliche Mystik V. Teil: Die mystische Verzuckung u. Hochzeit (Ecstasis u. Unio) (1934).
10 Praktische Einfuhrung in die arischchristliche Mystik VI. Teil: Praxis, Geschichte und Literatur der Mystik (1934).
11 Uber den Umgang mit Tschandalen, ein neuer 'Knigge'. I. Teil (1934).
12 Uber den Umgang mit Tschandalen, ein neuer 'Knigge', II. Teil [1934].
13 Uber den Umgang mit Tschandalen, ein neuer 'Knigge', III. Teil [1934].
14 Ariomantische Boden- und Lebenspflege I. Tei1 [19351].
15 Ariomantische Boden- und Lebenspflege II. Teil [1935].
16 Ariomantische Boden- und Lebenspflege III. Teil [1935].
20 Die Theorie der natur- und artgemassen Ernahrungs- u. Lebensweise (1935).
21 Ariomantischer Brief uber Praxis und Kochkunst der naturgemassen Ernahrungsweise.
22 Ariomantischer Brief an Sephin uber Mode und Menschenkunde (1935).
23 Ariomantischer Brief an Peppo uber Praxis der naturgemassen Landwirtschaft [1935].
24 Ariomantischer Brief an Roderich uber die Urreligion der Engel und Walkuren im biblischen und nordischen Schrifttum [1935].
25 Ariomantischer Brief an Peppo uber Garten und Kuche als Grundlage der Gesundheit [1934].
26 Ariomantischer Brief an Walter uber die Priesterschaft des Orpheus und Musaeus-Moses [1929].
27 Uber Duft, Licht und Geist als Lebensnahrung [1930].
28 Uber die Priesterschaft des Pythagoras und Brahma (1929).
29 Ueber die Priesterschaft des Apollonius von Tyana und Frauja [1930].
30 Ueber die Priesterschaft des Ulfilas und die gotische Bibel [1930].
31 Die unterschlagene esoterische Lehre des Ulfilas [1930].
32 Ulfilas und das Schlusselworterbuch zur Esoterik des Altertums und Mittelalters. I. Teil: A-C. [1930].
33 Ulfilas und das Schlusselworterbuch zur Esoterik des Altertums und Mittelalters. II. Teil: D-J. [1930].
34 Ulfilas und das Schlusselworterbuch zur Esoterik des Altertums und Mittelalters. II.Teil: K-S. (1930].
35 Ulfilas und das Schlusselworterbuch zur Esoterik des Altertums und Mittelalters. IV. Teil: S-Z. [1930].
36 Jakob Lorber, der grosse Seher der vergangenen und kommenden Zeiten, I. Teil: Lorbers Leben.
37 Jakob Lorber, der grosse Seher vergangener und kommender Zeiten, II. Teil: Die Mysterien der irdischen Welt und des Mondes [1926].
38 Jakob Lorber, der grosse Seher vergangener und kommender Zeiten, III. Teil: Die Wunderwelt der Planeten Merkur, Mars und Jupiter.
39 Jakob Lorber, der grosse Seher vergangener und kommender Zeiten, IV. Teil: Die Wunderwelt der Planeten Saturn, Uranus und Neptun [1926].
40 Das Leben St. Benedikts von Nursia [1930].
41 Der Tod St. Benedikts von Nursia und seine Ordensregel I. Teil [1930].
42 Die Ordensregel St. Benedikts v. Nursia, II. Teil [1930].
43 Die Priesterschaft Benedikts v. Nursia, I. Teil: Ursprunge und Vorlaufer [1930].
44 Elektrotheologie von Ritus und Liturgie, I. Teil [1930].
45 Elektrotheologie von Ritus und Liturgie, II. Teil [1908].
46 Elektrotheologie des Sakraments der Taufe [1908].
47 Elektrotheologie der Sakraments der Firmung, Busse und Krankenolung [1908].
Elektrotheologische Handschriften. Burg Werfenstein, 1908, Manserie Szt. Balazs, 1930. The dating and place of publication is unreliable, since these pamphlets continue the themes of the late numbers of the Ariomantische Bucherei.
E1 Elektrotheologie des Sakraments der Eucharistie, Messe u. Gralsfeier I. Teil: Name und Einsetzung [1908].
E2 Elektrotheologie des Sakraments der Eucharistie, Messe und Gralsfeier II. Teil: Geschichte und Wesen [1908].
E3 Elektrotheologie des Sakraments der Ehe und Priesterweihe [1908].
E4 Die Priesterschaft Benedikts von Nursia, II. Teil: Die Einwirkung auf die Menschheitsentwicklung [1930].
E5 Die Priesterschaft St. Bernhards v. Clairvaux I. Teil [1930].
E6 Die Priesterschaft St. Bernhards v. Clairvaux II. Teil [1930].

(d) Ritual Books. Privately published.

Regularium Fratrum Ordinis Novi Templi (Werfenstein, 1921).
Tabularium ONT, 43 vols. (April 1923-April 1927).
Librarium ONT, c.15 vols. (1925-6).
Examinatorium ONT, 7 vols. (1925).
Festivarium NT oder Gedenk-und Festtagslesungen des Neutempleisen-Breviers. I. Buch: Legendarium. Templeisengeschichtliche- und templeisenwissenschaftliche Lesungen fur die Matutin (Szt. Balazs, n.d.).
Festivarium II. Buch: Evangelarium. Templeisenmoralische Lesungen fur die Prim.
Festivarium. III. Buch: Visionarium. Templeisenmetaphysische Lesungen fur das Completorium.
Imaginarium NT, Alt- und Neutempleisentum in Bildern (Werfenstein, Szt. Balazs, Staufen, n.d.).
Bibliomystikon oder Die Geheimbibel der Eingeweihten, 10 vols. (Pforzheim, then Untertullnerbach near Vienna, then Berlin, finally Szt. Balazs? 1930-c.38).
Das Buch der Psalmen teutsch, das Gebetbuch der Ariosophen, Rassenmystiker und Antisimiten 1. Bd: Text (Dusseldorf, 1926).
Geschichte der Mystik, 7 instalments (Thalwyl, post-1945).
Arithmosophikon. Ein modern-wissenschaftliches Lehrbuch der Kabbala und der Geistersprache der Zahlen, Buchstaben, Worte, Personen- und Ortsnamen, 19 instalments (Thalwyl, c.1949).

(e) Biographical Studies

Wilfried Daim, Der Mann, der Hitler die Ideen gab (Munich, 1958).
F. Dietrich, 'Georg Lanz von Liebenfels†', Die Arve, Heft 23 (May 1955), 1-5.
Rudolf J. Mund, Jorg Lanz v. Liebenfels und der Neue Templer Orden (Stuttgart, 1976).

IV. The Armanists

Ellegaard Ellerbek (i.e. Gustav Leisner)
Auf heldischer Heerfahrt im heiligen Jahr (Hanover, 1915).
Aus deutscher Mutternacht (Hanover, 1915).
PPPRRResident Bluff. Amerika-Skizzen (Hanover, 1916).
Versailler Visionen. Ein okkult-armanisches Bekenntnis zu Pauli Wort: 'Wisser Ihr nicht, dass Ihr Gotter seid?' (Berlin, 1919).
Sonne Sonnings Sohne auf Sonnensee (Berlin, 1920).
Wallfahrt zu Gott. Ein Spiel aus deutschem Streben ins Licht (Berlin, 1922).

Georg Hauerstein Sr.
Die Sippensiedlung (Isernhagen b. Hanover, 1914).

Franz Herndl
Das Wortherkreuz (Vienna, 1901).
Die Trutzburg. Autobiographische Skizzen des Einsiedlers auf der Insel Worth (Leipzig, 1909).

Franz X. Kiessling
Denkstatten deutscher Vorzeit im niederosterreichischen Waldviertel (Vienna, 1891).
Die drei Thayaburgen Buchenstein, Eibenstein, Unter-Thurnau, nebst der Ortlichkeiten Lehstein und einem kurzen, geschichtlichheraldischen Abrisse uber das Geschlecht der Herren von Tirna (Vienna, 1895).
Deutscher Turnerbund oder deutsche Turnerschaft? (Vienna, 1895).
Verwalschtes und verlorenes deutsches Blut. Eine Mahnung zur Pflege alldeutscher Gesinnung (Vienna, 1897).
Eine Wanderung im Poigreiche. Landschaftliche, vorgeschichtliche, muthologische und volksgeschichtliche Betrachtungen uber die Ortlichkeiten Horn, Rosenburg, Altenburg, Drei-Eichen, Messern, Rondorf, Haselberg und andere, sowie deren Umgebungen mit besonderer Berucksichtigung der deutschen Vorzeit und auf Grundlage von Muthe, Meinung und Sage des Volkes (Horn, 1898).
Uber Besiedlungsverhaltnisse, sowie volkische und glaubensthumliche Zustande in der Vorzeit Niederosterreichs, mit besonderer Berucksichtigung von Vindobona (Vindomina) - Wien und dessen Umgebung (Vienna, 1899).
Das deutsche Weihnachtsfest in Beziehung zur germanischen Muthe (Vienna, 1902).
Das deutsche Fest der Sommersonnwende, beleuchtet in Muthe, Meinung und Sage des Volkes (Vienna, 1903).

Bernhard Koerner
Genealogisches Handbuch burgerlicher Familien. Deutsches Geschlechterbuch, vols. 6-119, edited by Bernh. Koerner (Gorlitz, 1899-1944 ).

Josef Ludwig Reimer
Ein pangermanisches Deutschland (Leipzig, 1905).
Grundzuge deutscher Wiedergeburt (Leipzig, 1906).

Rudolf von Sebottendorff
Metoula-Fuhrer: Turkisch (Berlin, 1913).
'Erwin Haller. Ein deutscher Kaufmann in der Turkei', Munchener Beobachter, 31 August 1918-10 May 1919.
Die Symbole des Tierkreises. Zur Symbolik jedes Grads nach alten Quellen gesammelt (Leipzig, [1921]).
Die Hilfshoroskopie (Leipzig, [1921]).
Stunden- und Frage- Horoskopie. Mit Berucksichtigung der Perioden, Zyklen, Tattwas, kabbalistische Horoskopie (Leipzig, 1921).
Sterntafeln (Ephemeriden) von 1838-1922 (Leipzig, [1922]).
Praktischer Lehrgang zur Horoskopie (Leipzig, 1922).
Sonnen- und Mondorte. Sternzeit. Die Frage der Hauserberechnung (Leipzig, [1923]).
Geschichte der Astrologie. Band I. Urzeit und Altertum (Leipzig, 1923).
Die Praxis der alten turkischen Freimaurerei. Der Schlussel zum Verstandnis der Alchimie. Eine Darstellung des Rituals, der Lehre, der Erkennungszeichen orientalischer Freimaurer (Leipzig, [1924]).
Der Talisman des Rosenkreuzers. Roman (Pfullingen, [1925]).
'Die Levitation der Mewlewi', Die weisse Fahne 6 (1925), 390-3.
Astrologisches Lehrbuch (Leipzig, 1927).
Bevor Hitler kam. Urkundliches aus der Fruhzeit der national-sozialistischen Bewegung, second edition (Munich, 1934).

Philipp Stauff
Wegweiser und Wegwarte. Deutschvolkische Vorzeitung, 7 vols. (1907-14).
Der Krieg und die Friedensbestrebungen unserer Zeit. Gedankengange (Enzisweiler a. Bodensee, 1907).
Das deutsche Wehrbuch (Berlin, 1912).
Runenhauser (Berlin, 1912).
Semi-Gotha. Weimarer historisch-genealogisches Taschenbuch des gesamten Adels jehudaischen Ursprunges (Weimar, 1912).
Semi-Alliancen (Berlin, 1912).
Semi-Kurschner oder Literarisches Lexikon der Schriftsteller, Dichter, Bankiers, Geldleute, Ante, Schauspieler, Kunstler, Musiker, Offiziere, Rechtsanwalte, Revolutionare, Frauenrechtlerinnen, Sozialdemokraten usw., judischer Rasse und Versippung (Berlin, 1913).
Marchendeutungen. Sinn und Deutung der deutschen Volksmarchen (Berlin, 1914).
Semi-Imperator, 1888-1918 (Munich, 1919).
Meine geistig-seelische Welt (Berlin-Lichterfelde, 1922).

Tarnhari (i.e. Ernst Lauterer)
An unsere Getreum. Mahn- und Freundesworte an die Einsamen im Hause (Diessen, [1914]).
Aus den Traditionen der Laf-tar-ar-Sippe der der 'Lauterer'. Eine Weihegabe an alle Treubefundene (Diessen, (1915]).
An alle Deutschvolkischen! (Leipzig, 1920).
I. Hakenkreuz-Rundbrief der Nationalen Kanzlei (Leipzig, [1920]).

V. The Ariosophists

(a) Periodicals

Zeitschrift fur Menschenkenntnis und Menschenschicksal, 1 issue (Oestrich im Rheingau, October 1925). Continued as Zeitschrift fur Menschenkenntnis und Schicksalsforschung.
Zeitschrift fur Menschenkenntnis und Schicksalsforschung. Monthly. Dusseldorf-Unterrath, 1926-27. Edited by Herbert Reichstein.
Zeitschrift fur Geistes- und Wissenschaftsreform. Monthly. Pforzheim, then Pressbaum b. Vienna, then Berlin, 1928-33. Edited by Herbert Reichstein.
Der Wehrmann. Organ der 'Deutschen Wehrmann-Gesellschaft'. Monthly. Pforzheim 1931-32. Edited by F. I. Wehrmann.
Sig-Run (Pan-arische Jugendzeitschrift). Monthly. Pasing b. Munich, 1932. Edited by Wilhelm von Arbter.
Die neue Flagge. Monthly. Dresden, 1931-33. Edited by Georg Richter.
Arische Rundschau. Weekly. Berlin, 1933-? Edited by Herbert Reichstein and Karl Kern.

(b) Book-Series

Ariosophische Bibliothek. 23 vols. Herbert Reichstein: Oestrich, then Dusseldorf- Unterrath, then Pforzheim, 1925-29.
1 Lanz v. Liebenfels, Grundriss der ariosophischen Geheimlehre (1925).
2 Wehrmann, DieTragik der Germanen. Gottgeschopf Weib und sein Fall (1926).
3 Lanz v. Liebenfds, Ariosophische Rassenphrenologie (1926).
4 Wehrmann, Die Sendung der Germanen. Gottgeschopf Weib und sein Aufstieg (1926).
5 Reichstein, Warum Ariosophie? (1926).
6 Schmude, Ariosophische Gedichte und Spruche (1926).
Lanz v. Liebenfels, Jakob Lorber, das grosste ariosophische Medium der Neuzeit.
7. I. Teil: Lebensgang und die Mysterien der irdischen Welt (1926).
8 II. Teil: Die Mysterien der planetarischen Welt (1926).
9 Ill. Teil: Die Mysterien der makrokosmischen Welt (1926).
10 IV. Teil: Die Mysterien der mikrokosmischen Welt (1926).
11 Dietrich, Weisse und schwarze Magie (1926).
12 Lanz v. Liebenfels, Das Sakrament der Ehe im Lichte der ariosophischen Theologie (1926).
13 Tordai v. Szugy, Die Materie, eine grosse Illusion (1926).
14 Stromer-Reichenbach, Was wird? Vorausberechnung der deutschen Revolutions-Entwicklung (1926).
15 Lanz v. Liebenfels, Meister Archibald u. Meister Amalarich, Die ariosophische Kabbalistik von Name und Ortlichkeit (1926).
16/17 Lanz v. Liebenfels, Ariosophische Rassenphysiognomik (1927).
18 Die ariosophische Runen-Magie von Ihm ... selbst durch den heiligen ariosophischen Geist der Gegenwart (1928).
19 Lanz v. Liebenfels, Ariosophische Urgeschichte der Handwerke und Kunste (1928).
20/21 Lanz v. Liebenfels, Ariosophisches Wappenbuch (1928).
22 Richter, Heilmagnetismus und Gedankenkrafte (1929].
23 Rudiger, Tyrkreis und Tattwas im Lichte wissenschaftlicher Forschung (1929).
Dos Weistum des Volkes. 5 vols. Herbert Reichstein: Berlin, 1934-35.
1 Reichslein, Das religiose und rassische Weltgeschehen von Urbeginn bis heute (1934).
2 Reichstein, Geloste Ratsel altester Geschichte - von Atlantis, Edda und der Bibel (1934).
3 Reichstein, Enthalt die Bibel arisches Weistum? (1935).
4 Reichstein, Die Religion des Blutes (1935).
5 Reichstein, Nationalsozialismus und positives Christentum (1935).

(c) Books

Friedbert Asboga

Handbuch der Astromagie. Ein Lehrgang fur Suchende und Lebensreformer, 8 parts (Pfullingen, 1925-28).
Astromedizin, Astropharmazie und Astrodiatetik (Memmingen, 1931).

Robert H. Brotz
Grosses Lehr- und Handbuch der ariosophischen Graphologie, 19 instalments (Pforzheim, 1927).
Die Graphalogie als Hilfsmittel zur Krankheitserkennung, second edition (Zeulenroda, 1932).
Fra Dietrich (pseudonym for Theodor Czepl) Weisse und schwarze Magie (Dusseldorf- Unterrath, 1926).
'"Adveniat regnum tuum ... ''', Die Arve, Heft 15 (December 1951), 11-13.
'Sparta, das grosse Beispiel', Die Arve, Heft 18 (November 1952), 8-12.

Georg Hauerstein Jr.

Petena-Handschrift 5. Bildersammlung NT Vit. (Imaginarium NT II. Band) zur Templeisengeschichte (Petena, n.d.).
Petena-Handschrift 6. Organum NT Vit. Grundung, Regel und Geschichte des Vitaleisentums (Petena, n.d.).

Ernst Issberner-Haldane

Der Chiromant. Werdegang, Erinnerungen von Reisen und aus der Praxis eines Chirosophen, mit Vortragen und Betrachtung fur eine hohere Weltanschauung (Bad Oldesloe, 1925).
Wissenschaftliche Handlesekunst, 2 vols. (Berlin, 1921-2).
Menschen und Leute (Berlin, 1927).
Handschriftdeutung (Leipzig, 1928).
Yogha-Schulung fur westliche Verhaltnisse (Pforzheim, [1928]).
Praktische Anleitung zur Handschriftendeutung (Wolfenbuttel, 1929).
CharakterologischeTatsachen und deren Merkmale (Lorch, 1929).

Karl Kern

Rassen-Schutz (Stuttgan, 1927).
Mensch und Charakter von Johann Praetorius, edited by Karl Kern, c.5 instalments (Pressbaum, 1931-2).
Handbuch der Ariosophie Bd. I (Pressbaum, 1932).

B. Raynald

Emerich der Heilige. Der erste Christusritter und der Tempetherren-Orden in Ungarn (Budapest, 1930).

Herben Reichstein

Warum Ariosophie? (Dusseldorf-Unterrath, 1926).
Praktisches Lehrbuch der ariosophischen Kabbalistik, c. 12 instalments (Pressbaum, 1931).
Das Weistum des Volkes. Schriften uber Rasse, Religion und Volkstum, 5 vols. (Berlin, 1934-35).

Alfred Richter

Die urewige Weisheitssprache der Menschenformen (Leipzig, 1932).
Unsere Fuhrer im Licht, der Rassenfrage und Charakterologie (Leipzig, 1933).
Der Heilgruss. Seine Aty uno Bedeutung (Dresden, 1933).

Georg Richter

Warum lebe ich auf Erden? Ein Wegweiser fur suchende Seelen (Niedersedlitz, 1927).
Warum praktische Menschenkenntnis? (Niedersedlitz, 1929).
Heilmagnetismus und Gedankenkrafte (Pforzheim, 1929).
AEIOU. Kraft-Welle-Mensch (Dresden, 1931).
Erwachtes Germanien (Dresden, 1933).
Reichstag 1975. Vision (oder Wirklichkeit) (Dresden, 1933).

Frenzolf Schmid

Die Ur-Strahlen. Einc wissenschaftliche Entdeckung (Munich, 1928).
Das neue Strahlen-Heilveifahren. Die Therapie der Zukunft (Halle, 1929).
Urtexte der Ersten Gottlichen Offenbarung. Attalantische Urbibel (Pforzheim, 1931).

Detlef Schmude

Vom Schwingen und Klingen und gotllichen Dingen (Quedlingburg, [1919]).
Das Gebot der Stunde. Uber die Arbeit zur Siedlung (Berlin, 1920).
Durch Arbeit zur Siedlung (Berlin, 1922).
Ariosophische Gedichte und Spruche (Pforzheim, 1927).

Gregor Schwartz-Bostunitsch (formerly Grigorij Bostunic)
Masonstva i russkaya revoljucija (Novi Sad. 1922).
Des Henkers Tod. Drama in einem Akt (Graz, 1926).
Die Freimaurerei, ihr Ursprung, ihre Geheimmsse, ihr Wirken (Weimar, 1928).
Die Bolschewisierung der Welt (Munich, 1929).
Ein bulgarischer Faust (Pforzheim, 1930).
Doktor Steiner - ein Schwindler wie keiner. Ein Kapital uber Anthroposophie und die geistige Arbeit der 'Falschen Propheten' (Munich, 1930).
Der Zarenmord und die ratselhaften Zeichen am Tatort des Mordes (Munich, 1931).
Judischer Imperialismus (Landsberg, 1935).

Friedrich Schwicken (also used the pseudonym Sindbad)

Das Lebeselixieri n Bulwers Romanen und in den Schriften wirklicher Adepten (Leipzig, 1918).

Sindbad and Adolf Weiss

Die astrologische Synthese eine Kombinationslehre (Munich, 1925).
Bausteine de, Astrologie, 5 vols. (Munich, 1926-27).

Frodi Ingolfson Wehrmann

Die Wirkung der Sonne in den zwolf Tierkreisen (Berlin, 1923).
Die Tragik der Germanen. Gottgeschopf Weib und sein Fall (Dusseldorf-Unterrath, 1926).
Die Sendung der Germanen. Gottgeschopf Weib und sein Aufstieg (Dusseldorf- Unterrath, 1926).
Sonne und Mensch (Stuttgart, 1927).
Das Garma der Germanen (Berlin-Niederschonhausen, 1927).
Dein Schicksal (Pforzheim, 1929).

Hermann Wieland

Atlantis, Edda und Bibel. Das entdeckte Geheimnis der Heiligen Schrift des deutschen Volkes Rettung aus Not und Tod (Nuremberg, 1922).

VI. The Rune Occultists

(a) Periodicals

Deutsche Freiheit. Monthly. Munich, then Dinkelsbuhl, 1919-26. Edited by R. J. Gorsleben. Continued as Arische Freiheit.
Arische Freiheit. Monthly. Dinkelsbuhl, 1927. Edited by R. J. Gorsleben. Absorbed by Zeitschrift fur Geistes- und Wissenschaftsreform in 1928, then continued as Hag All All Hag.
Hag All All Hag. Monthly. Dinkelsbuhl, then Mittenwald, 1929-1934. Edited by R. J. Gorsleben, then Werner von Bulow. Continued as Hagal in July 1934.
Hagal. Monthly. Munich, then Mittenwald, July 1934-1939. Edited by Werner von Bulow.

(b) Books

Werner von Bulow

Marchendeutungen durch Runen (Dresden, 1925).
Der Ewigkeitsgehalt der eddischen Runen und Zahlen. Grundriss arischer Weisheit und Jungbrunnen des deutschen Volkstums (Munich, 1925).

Rudolf John Gorsleben

Allgemeine Flugblatter deutscher Nation, 5 issues, edited by R. John v. Gorsleben (Munich, 1914).
Der Rastaguar. Eine ernsthafte Komodie (Leipzig, 1913).
Die Uberwindung des Judentums in uns und ausser uns (Munich, 1920).
Die Edda [altere Edda]. (Gotterlieder) (Pasing, 1922).
Die Edda, ihre Bedeutung fur Gegenwart und Zukunft (Pasing, 1923).
Das Blendwerk der Gotter < Gylfaginning>. (Pasing, 1923).
Das Geheimnis von Dinkelsbuhl. Eine tiefgrundliche und doch kurzweilige Abhandlung uber den Ursprung der Stadt Dinkelsbuhl (Dinkelsbuhl, 1928).
Hoch-Zeit der Menschheit. Das Welt-Gesetz der Drei oder Entstehen - Sein - Vergehen in Ursprache - Urschrift - Urglaube. Aus den Runen geschopft (Leipzig, 1930).

Siegfried Adolf Kummer

Heilige Runenmacht. Wiedergeburt des Armanentums durch Runenubungen und Tanze (Hamburg, 1932).
Runen-Magie (Dresden, 1933).
Walhall. Hand- und Bilderschrift fur Runenkunde, Mystik und Vorgeschichte. Briefe I, 2. (Obersteina b. Radeberg, 1934).
Runen-Raunen. Eine Sammlung eingesandter Berichte nach der Runenkunde (Obersteina b. Radeberg, 1934).

Georg Lomer

Hakenkreuz und Sowjetstern (Bad Schmiedeberg, 1925).
Die Gotter de, Heimat. Grundzuge einer germanischer Astrologie (Bad Schmiedeberg, 1927).
Wir und die Juden im Lichte der Astrologie (Hanover, 1928).
Die Evangeliem als Himmelsbotschaft (Hanover, 1930).

Friedrich Bernhard Marby

'Die Kreuzesform in Fleisch und Blut'. Arischchristliches Buhnenspiel (Stuttgart, 1924).
Runenschrift, Runenwort, Runengymnastik (Stuttgart, 1931).
Marby-Runen-Gymnastik (Stuttgart, 1932).
Runen raunen richtig Rat! Runen-Ubungen als Notwende und Heilsweg (Stuttgart, 1934).
Rassisch, Gymnastik als Aufrassungsweg (Stuttgart, 1935).
Der Weg zu den Muttern inmitten der Kette der Wiedergeburten. Mit dem Anhang: Von den Geheimnissen alter Turme und Kirchen (Stuttgart, 1957).
Sonne und Planeten im Tierkreis (Stuttgart, 1975).

VII. SS Ariosophists

Gunther Kirchhoff

'Politische Notwendigkeiten', typescript dated 11 August 1934, Bundesarchiv, Koblenz, NS21/31.
'Rotbart von Kyffhauser', typescript dated 1 September 1934, Bundesarchiv, Koblenz, NS21/31.
'Die FAMA von Christian Rosenkreuz', typescript dated May 1936, Bundesarchiv, Koblenz, NS21/31.
'Heimat-Geschichte des Ufgaues!', undated typescript, Bundesarchiv, Koblenz, NS21/31.
'Das politische Ratsel Asien aus Ortung erschlossen', in: Rudolf J. Mund, Der Rasputin Himmlers (Vienna, 1982), pp. 260-9.

Otto Rahn

Kreuzzug gegen den Gral (Freiburg, 1933).
Luzifers Hofgesind. Eine Reise zu Europas guten Geistern (Leipzig, 1937).

Karl Maria Wiligut (alias Karl Maria Weisthor and Jarl Widar)

Seyfrieds Runen (Rabensteinsage) (Vienna, 1903).
'Uraltes Familien-Siegel des Hauses Wiligut', Hag All All Hag 10 (1933), Heft 2/3, 290-3.
'Gotos Raunen - Runenwissen!, 'Runen raunen ... ' and 'Die Vierheiten', Hagal 11 (1934), Heft 7, 7-15.
'Die Zahl: Runen raunen, Zahlen reden ... ', Hagal 11 (1934), Heft 8, 1-4.
'Die Schopfungsspirale, das "Weltenei"!', Hagal 11 (1934), Heft 9, 4-7.
'Bericht uber die Dienstreise von SS-Oberfuhrer Weisthor nach Gaggenau/Baden und Umgebung vom 16.-24. Juni 1936', typescript, Bundesarchiv, Koblenz, Nachlass Darre AD26.
'Bericht uber die Auffindung des Irminkreuzes als Ortung im sudlichen Niedersachsen, also die 5. Irminskreuzortung', typescript dated July 1936, Bundesarchiv, Koblenz, Nachlass Darre AD26.

(b) Biographical Studies

Rudolf J. Mund, Der Rasputin Himmlers. Die Wiligut-Saga (Vienna, 1982).
--, Eine notwendige Erklarung, Das andere Kreuz (Vienna, 1983).


Ackermann, Josef. Heinrich Himmler als Ideologe (Gottingen, 1970).
Appell, J. W. Die Ritter-, Rauber- und Schauer-romantik (Leipzig, 1859).
Besser, Joachim. 'Die Vorgeschichte des Nationalsozialismus in neuem Licht', Die Pforte 2 (1950), 763-84.
Butler, Rohan d'O. The Roots of National Socialism 1783-1933. (London, 1941).
Cohn, Norman. The Purssuit of the Millennium, third edition (New York, 1970).
--, Warrant for Genocide. The myth of the Jewish world-conspiracy and the Protocols of the Elders of Zion (London, 1967).
---, Europe's Inner Demons. An enquiry inspired by the Great Witch-Hunt (London, 1975).
Coleman, William Emmette. 'The source of Madame Blavatsky's writings', in Vsevolod Soloviev, A Modern Priestess of Isis (London, 1895), pp. 353-66.
Dikenmann, U. 'Hans Lanz von Liebenfels, ein mittelalterlicher Emporkommling', Thurgauisch, Beitrage 21 (1911), 34-48.
Eckstein, Friedrich. 'Alte unnennbare Tage!' Erinnerungen aus siebzig Lehr- und Wanderjahren (Vienna, 1936).

Epstein, Klaus. The Genesis of German Conservatism (Princeton, 1966).

Fest, Joachim. Hitler, translated by Richard and Clara Winston (London, 1974).

Field, Geoffrey G. Evangelist of Race. The Germanic vision of Houston' Stewart Chamberlain (New York, 1981).

Franz-Willing, Georg. Ursprung der Hitlerbewegung 1919-1922, second edition (Preussisch Oldendorf, 1974).

Frecot, Janos, Geist, Johann Friedrich and Kerbs, Diethart. FIDUS 1868-1948: Zur asthetischen Praxis burgerlicher Fluchtbewegungen (Munich, 1972).

Gasman, Daniel. The Scientific Origins of National Socialism. Social Darwinism in Ernst Haeckel and the German Monist League (London, 1971).

Greiner, Josef. Das Ende des Hitler-Mythos (Zurich, 1947).

Hamel, Iris. Volkischer Verband und nationale Gewerkschaft. Der Deutschnationale Handlungsgehilfen-Verband 1893-1933 (Frankfurt, 1967).

Heer, Friedrich. Der Glaube des Adolf Hitler. Anatomie einer politischen Religiositat (Munich, 1968).

Henry, Clarissa and Hillel, Mare. Children of the SS (London, 1975).

Hermand, Jost. 'Gralsmotive um die Jahrhundertwende', Vierteljahresschrift fur Literaturwissenschaft und Geistesgeschichte 36 (1962), 521-43.

Herwig. (i.e. Eduard Piehl). Georg Schonerer und die Entwicklung des Alldeutschtumes in der Ostmark, 4 vols. (Vienna, 1912-23).

Howe, Ellie. Urama's Children. The strange world of the astrologers (London, 1967).
---, 'Rudolph Freiherr von Sebottendorff' (unpublished typescript, 1968).
---, The Magicians of the Golden Dawn. A documentary history of a magical order 1887-1923 (London, 1972).
---, 'Fringe Masonry in England, 1870-85', Ars Quatuor Coronatorum 85 (1972), 242-80.

Howe, Ellic and Moller, Helmut. 'Theodor Reuss. Irregular Freemasonry in Germany, 1900-23', Ars Quatuor Coronatarum 91 (1978), 28-47.

Hunger, Ulrich. Die Runenkunde im Dritten Reich. Ein Beitrag zur Wissenschafts- und Ideologiegeschichte des Nationalsozialismus (Frankfurt, 1984).

Huser, Karl. Wewelsburg 1933-1945. Kult- und Terrorstatte der SS (Paderborn, 1982).

Jasper, Gotthard. 'Aus den Akten der Prozesse gegen die Erzberger-Morder', Vurteljahreshefte fur Zeitgeschichte 10 (1962), 430-53.

Jenks, William A. Vienna and the young Hitler (New York, 1960).
---, Austria under the Iron Ring 1879-1893 (Charlottesville, 1965).
Jetzinger, Franz. Hitler's Youth, translated by Lawrence Wilson (Westport, Conn., 1976).

Joachimsthaler, Anton. Die Breitspurbahn Hitlers. Eine Dokumentation uber die geplante transkontinentale 3-Meter-Breitspureisenbahn der Jahre 1942-1945 (Freiburg, 1981).

Jones, J. Sydney. Hitler in Vienna 1907-13. Clues to the future (London, 1983).

Kater, Michael H. Dos 'Ahnenerbe' der SS 1935-1945. Ein Beitrag zur Kulturpolitik des Dritten Reiches (Stuttgart, 1974).

Kersten, Felix. The Kersten Memoirs 1940-1945, translated by Constantine Fitzgibbon and James Oliver (London, 1956).

Klemperer, Klemens von. Germany's New Conservatism. Its history and dilemma in the twentieth century (Princeton, 1968).

Kubizek, August. Young Hitler. The story of our friendship, translated by E. V. Anderson (Maidstone, 1973).

Kuhn, Alvin Boyd. Theosophy A modern revival of ancient wisdom (New York, 1930).

Laqueur, Walter Z. Young Germany. A history of the German youth movement (London, 1962).
---, Russia and Germany. A century of conflict (London, 1965).

Lebovics, Herman. Social Conservatism and the Middle Classes in Germany 1914-1933 (Princeton, 1969).

Liljegren, S. B. 'Quelques romans anglais. Source partielle d'une religion moderne', in Melanges d'histoire litteraire generale, edited by Fernand Baldensperger, 2 vols. (Paris, 1930), II, 60-77.
---, Bulwer-Lytton's Novels and Isis Unveiled (Uppsala, 1957).

Lohalm, Uwe. Volkischer Radikalismus. Die Geschichte des Deutschvolkischen Schutzund Trutz-Bundes 1919-1923 (Hamburg, 1970).

McIntosh, Christopher. The Rosy Cross Unveiled (Wellingborough, 1980).

Mohler, Armin. Die konservative Revolution in Deutschland 1918-1932. Ein Handbuch (Darmstadt, 1972).

Mosse, George L. 'The mystical origins of National Socialism', Journal of the History of Ideas 22 (1961), 81-96.
---, The Crisis of German Ideology. Intellectual origins of the Third Reich (New York, 1964).
---, The Nationalization of the Masses (New York, 1975).

Muller- Fraureuth, Carl. Die Ritter- und Rauberromane (Halle, 1894).

Mullern-Schonhausen, Johannes von. Die Losung des Ratsel's Adolf Hitler. Der Versuch einer Deutung der geheimnisvollsten Erscheinung der Weltgeschichte (Vienna, [1959]).

Murphet, Howard. Hammer on the Mountain. The Life of Henry Steel Olcott (1832- 1907) (Wheaton, Ill. , 1972).
--, When Daylight Comes. A biography of Helena Petrovna Blavatsky (Wheaton, Ill., 1975).

Phelps, Reginald H. 'Die Hitler-Bibliothek', Deutsche Rundschau 80 (1954), 923-31.
---, 'Theodor Fritsch und der Antisemitismus', Deutsche Rundschau 87 (1961), 442-9.
---, 'Anton Drexler - Der Grunder der NSDAP', Deutsche Rundschau 87 (1961), 1134-43.
---, "'Before Hitler came": Thule Society and Germanen Orden', Journal of Modern History 25 (1963), 245-61.
---, 'Hitler and the Deutsche Arbeiterpartei', American Historical Review 68 (1963), 974-86.

Poliakov, Leon. The Aryan Myth. A history of racist and nationalist ideas in Europe (London, 1974).

Pulzer, Peter G. J. The Rise of Political Anti-Semitism in Germany and Austria (New York, 1964).

Ravenscroft, Trevor. The Spear of Destiny. The occult power behind the spear which pierced the side of Christ (London, 1972).

Rhodes, James M. The Hitler Movement. A modern millenarian revolution (Stamford, Calif., 1980).

Ringer, Fritz, K. The Decline of the German Mandarins. The German academic community 1890-1933 (Cambridge, Mass., 1969).

Roberts, J. M. The Mythology of the Secret Societies (London, 1972).

Rogalla von Bieberstein, Johannes. Die These von der Verschworung 1776-1945. Philosophen, Freimaurer, Juden, Liberale und Sozialisten als Verschworer gegen die Sozialordnung (Frankfurt, 1978).

Soloviev, Vsevolod. A Modern Priestess of Isis (London, 1895).

Speer, Albert. Inside the Third Reich (London, 1970).
--, The Spandau Diaries (London, 1976).

Stark, Gary D. Entrepreneurs of Ideology. Neoconservative publishers in Germany 1890-1933 (Chapel Hill, 1981).

Stern, Fritz. The Politics of Cultural Despair. A study in the rise of the Germanic Ideology (Berkeley, 1974).

Viatte, Auguste. Les sources occultes du romantisme, 2 vols. (Paris, 1928).

Waite, Robert G. L. Vanguard of Nazism. The Free Corps movement in postwar Germany 1918-1923 (Cambridge, Mass., 1970).

Waite, Robert G. L. The Psychopathic God: Adolf Hitler (New York, 1977).

Webh, James. The Flight from Reason. Volume I of the Age of the Irrational (London, 1971).
---, The Occult Establishment (La Salle, Ill., 1976).
---, The Harmonious Circle. The lives and work of G. I. Gurdjieff, P. D. Ouspensky, and their followers (London, 1980).

Whiteside, Andrew Gladding. Austrian National Socialism before 1918 (The Hague, 1962).
---, The Socialism of Fools. Georg Ritter von Schonerer and Austrian Pan-Germanism (Berkeley, 1975).

Williams, Gertrude Marvin. Priestess of the Occult (Madame Blavatsky) (New York, 1946).

Wilson, Bryan R. 'Millennialism in comparative perspective', in Millennial Dreams In Action, edited by Sylvia L. Thrupp, Comparative Studies in Society and History 2 (The Hague, 1962), pp. 93-114.
---, Religion in Secular Society (London, 1966).

Wulff, Wilhelm Th.H. Tierkreis und Hakenkreuz. Als Astrologe am Himmlers Hof(Gutersloh, 1968).

Yates, Frances A. The Rosicrucian Enlightenment (London, 1972).
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Re: The Occult Roots of Nazism, by Nicholas Goodrick-Clarke

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Adelmann-Huttula, Willy, 165
Aemilius, Fra, 215
Agrippa von Nettesheim, 27, 62
Albertus Magnus, 102
Alsberg, Max, 142
Altmann, Max, 27
Amalarich, Fra, 120
Ammon, Otto, 13
Anders, Richard, 160, 182, 183, 188
Andreae, Johann Valentin, 58
Arbter, Wilhelm von, 173
Archibald, Fra, 120
Arco auf Valley, Count, 148
Asboga, Friedbert, 116
Axelrod, Tobias, 148

Badeni, Count Casimir, 10, 81
Bal, Jerome, 45
Baltrusch, Elsa, 191
Balzli, Johannes, 27, 45, 47
Bartels, Adolf, 131
Baum, Johannes, 27, 165
Beranek, 43
Berger, Rudolf, 42-3
Bergson, Henri, 102
Bernuth, Ludwig von, 43, 99
Bertram, Fra, 120
Besant, Annie, 25, 26, 101, 213
Bierbaumer, Kathe, 147
Bismarck, Otto von, 3-4, 8, 10, 38, 193
Blavatsky, Helena Petrovna 2, 18-23, 24, 25,
28, 30, 52-4, 61, 65, 101-2, 213, 218-19
Bockel, Ono, 124
Bohme, Edwin, 26, 30
Boehme, Jakob, 24, 27, 59, 102, 213
Bolsche, Wilhelm, 95, 101
Braunlich, 131
Brandler-Pracht, Karl, 27, 29, 103
Brass, Hermann, 43
Braun, Karl Alfred, 147
Breymann, Hans, 73
Brockhusen, Eberhard von, 45, 47, 123, 131
132, 133, 155
Brotz, Robert H., 165, 168, 171
Brucher, Martin, 159
Brunner, Alfred, 131
Bruno, Giordano, 62, 88
Bulow, Werner von, 46, 159-60, 182, 192
Bulwer-Lytton, Sir Edward, 19, 27, 55, 218-19,
Burger-Villingen, Robert, 129
Buttmann, Rudolf, 147

Chamberlain, Houston Stewart, 125, 194
Chlodio, Fra, 120
Class, Heinrich, 126
Comenius, Jan Amos, 102
Crowley, Aleister, 223-4
Curt, Fra, I 12, 113
Czepl, Theodor, 112, 119, 168, 180

Dahn, Hans, 149
Dannehl, Franz, 150
Darre, Richard Walther, 178, 184
Daumenlang, Anton, 150
Davis, Andrew Jackson, 24
Dessoir, Max, 23
Deunov, Petr, 169
Devaswara Lama, 167
Diefenbach, Wilhelm, 113
Drexler, Anton, 147, 150
Duensing, Konrad, 171

Ebertin, Elsbeth, 162
Ebertin, Reinhold, 168
Eckart, Dietrich, 46, 149, 154, 156, 199-200,
Eckhart, Meister, 103, 213
Eckhartshausen, Karl von, 26
Eckloh (Haus), 129
Eckstein, Friedrich, 28
Eder, Franz Xaver, 147
Edmonds, judge, 24
Egloffstein, Wladimir von, 55
Eher, Franz, 146
Eisner, Kurt, 144, 146, 147, 148
Ellerbek, Ellegaard, 46, 86, 154
Encausse, Gerard (Papus), 25, 213
Engelhardt, G., 168
Engelhardt, Karl, 45
Erwin, Fra, 112
Erzberger, Matlhias, 133, 156
Evola, Julius, 190

Feder, Gotlfried, 147, 149
Fidus (Hugo Hoppener), 51, 113
Forster, Paul, 125
Frank, Hans, 221
Frederick I Barbarossa (Emperor), 87
Frederick II, Elector of the Palatine, 59
Frederick IV (Emperor), 87
Frederick William II of Prussia, 59, 140
Freese, G. W., 131, 144
Freilitzsch, Franz von, 147
Friedrich, Wilhelm, 25, 51, 52
Fritsch, Theodor, 93, 123-8, 149

Gaisberg, Friedrich von, 73
Gaubatz, Georg, 142, 144
Gensch (Dr), 131
Georgiewitz-Weitzer, Demeter (G. W. Surya),
27, 55, 168
Gerlach, Dankwart, 43
Gerstner, Herbert, 168
Glasenapp, Conrad, 43
Gobineau, Arthur de, 13, 124f, 194
Goering, Hermann, 117, 221
Goring, Hugo, 25, 30, 43
Gotz, Ludwig, 173
Gorsleben, Rudolf john, 46, 155-60, 162, 171,
177, 183, 185, 213
Gravell van Jostenoode, Harald Arjuna, 43,
99, 100-1
Grassinger, Hans Georg, 146
Grill, 196
Gritzner, Erich, 71
Grobe-Wutischky, Arthur, 103
Gunther, Hans F. K., 156
Gurdjieff, George Ivanovitch, 169, 221
Gutberlet, Wilhelm, 147

Haeckel, Ernst, 13, 102
Hanig, Hans, 165
Hagn, Theoderich, 224
Hamann, Johann Georg, 27, 103
Hammer-Purgstall. Josef 1'on, 61
Hanftmann, B., 45
Hanisch, Reinhold, 196
Harden, Maximilian, 133
Hargrove, E. T., 25
Harpf, Adolf, B, 99
Harrer, Karl, 146, 150-1, 202
Hartmann, Eduard von, 23
Hartmann, Franz, 24-7, 28, 30, 44-45, 54, 55,
59, 60, 61, 100, 213
Hartmann, Kurt, 172
Hauerstein, Georg sen., 45, 65, 117, 123
Hauerstein, Georg jun., 116f, 121, 122
Haushofer, Karl, 220-1, 223
Heimerdinger, Erwin von, 131, 132-3
Heindl, 142
Heinsch, Josef, 160
Heise, Heinrich, 55
Heise, Karl, 27, 44, 45, 55
Hellenbach, Lazar von, 23, 28
Hellwig, Karl August, 43, 45, 123, 126, 129
Helmuth, Karl, 27
Hering, Johannes, 127, 131, 144, 149, 156, 201
Herndl, Franz, 28, 109
Herzog, Karl, 44
Hess, Rudolf, 149, 199-200, 220-1
Heuss, Theodor, 147
Hewalt (Mr), 166
Hilm, Karl, 44
Himmler, Heinrich, 6, 46, 97, 162, 165, 170,
177-8, 183-90, 192, 202, 20~ 221
Hitler, Adolf, 5, 14, 16, 46, 150-1, 174, 175,
186, 192-203, 217-225
Hochberg, Friedrich Franz von, 115-6, 171
Horbiger, Hanns, 174
Hoffmann, Johannes, 148
Holmes, Mrs Rice, 24
Horn, Paul, 121, 122, 169
Horst, Walter, 168
Hubbe-Schleiden, Wilhelm, 23-4, 25, 28, 55
Hund, Gotthelf von, 61, 65
Hussein Pasha, 137-8

Imand, Berta Anna, 141
Iro, Karl, 39
Issberner- Haldane, Ernst, 117, 165-8, 1 71, 172

Jacolliot, Louis, 219
Jahn, Friedrich Ludwig, 9
Jeffersen (Dr), 166
Judge, William Quan, 26
Judt, Alfred, 173
Jurgens, Heinrich, 165
Jung-Stilling, Johann Heinrich, 27, 103

Kellner, Karl, 61
Kemnitz, Mathilde von, 159
Kern, Karl, 168, 173, 175
Khull, Ferdinand, 43
Kiesewetter, Karl, 24
Kiessling, Franz, 38, 179
Kirchhoff, Gumher, 160, 184-6
Kirchemayr, Heinrich, 37
Kiss, Edmund, 188
Kitchener, Herbert Lord, 113
Kniepf, Albert, 26, 103
Knobelsdorfg, Manfred von, 187
Koerner, Bernhard, 43, 45, 64 f, 72-3, 123,
131, 132, 185
Koot Hoomi, 21, 54
Kraeger, Heinrich, 131
Kraus, Karl, 1 13
Krause, Ernst, 13
Krenn, Walter, 119
Krohn, Friedrich, 151
Kubizek, August, 193, 195, 199
Kummer, Siegfried Adolf, 161-2
Kunze, Dora, 147
Kurz, Heinz, 147

Lachmann, Ernst, 175
Ladislaus, Fra, 120
Lagarde, Paul de, 4
Lang, Marie, 30
Langbehn, Julius, 4
Langgassner, Amon, 9
Lanz, Friedolin, 117
Lanz, Herwik, 117
Lanz von Liebenfels, Jorg, 2, 5, 7, 11, 13, 14,
30, 43, 46, 55, 90-1, 127, 131, 149, 151,
164, 165, 166, 167, 168, 169, 172, 173, 174,
175, 177, 180, 192, 193, 194, 195, 196, 197,
198, 200, 202, 221, 224;
millenarianism, 96-9, 104; occultism, 100--
5, 209-13; ONT, 61, 109-22, 132, 164, 167,
171, 173, 197; theozoology and 'Ario-
Christianity" 91-6
Lapouge, Vacher de, 125
Lavard, Sir Austen Henry, 93
Leadbeater, Charles Webster, 25, 213
Leers, Joachim von, 188
Lehmann, Julius Friedrich, 147
Leiningen-Billigheim, Karl zu, 28
Levi, Eliphas, 61, 213
Levien, Max, 148
Levine-Nissen, Eugen, 148
Ley, Willy, 219
Libra, C., 103
Liebermann von Sonnenberg, Max, 124
Linden, Amonius von der, 27
List, Guido (von), 2, 5, 7, 9, II, 13, 30, 33-48,
90, 100, 103, 113, 123, 126-7, 132, 142,
143, 145, 149, 151, 152, 154, 15~ 160, 162,
165, 172, 177, 179, 18~ 183, 184, 18~ 192,
19~ 198-201, 202, 213, 221, 22~
folklore and occultism, 66-77, 84;
millenarianism, 78-89, 98; HAO, 46-7,
64-5, 86, 129, 132; Wotanist religion, 49-
Lowenstein, Prince Max von. 169
Lomer, Georg, 162, 165, 175
Lotter, Michael, 150
Ludendorff, Erich, 159, 199-200
Lueger, Karl, 43

Maack, Ferdinand, 26
Mailander, Alois, 28, 55
Marby, Friedrich Bernhard, 46, 160-2, 174
March Albert, 159
Maschlufskv, Philipp, 28
Maximilian I (Emperor), 87
Mecklenburg, Grand Duke Johann Albrecht
yon, 133
Mesch, Lorenz, 133, 156
Meyrink, Gustav, 28, 165
Moeller van den Bruck, Arthur, 4
Moltke, Helmuth von, 38
Morawe, Christian Friedrich, 171
Morya, 21, 54
Mussolini, Benito, 172, 221

Nauhaus, Walter, 143, 149
Neumann, Wilhelm A., 99
Neupert, Karl E., 174
Nietzsche, Friedrich, 194
Nostradamus, Michael, 103, 164
Nilse, Karl, 159, 160

Olcott, Henry Steel, 23, 24
Oppel, Alfred Martin, 27
Ortwin, Master, 121
Ossendowski, Ferdynand, 218
Ostwald, Wilhelm, 102

Paracelsus, 24, 25, 59, 103
Paragini, 166
Payns, Hugo de, 112
Penka, Carl, 92
Petter, Carl Reinhold, 159
Pfefferkorn, Johann, 63
Pfister-Schwaighusen, Hermann von, 43
Pickl-Scharfenstein, Wilhelm von, 43
Pico della Mirandola, Giovanni, 62
Pioda, Alfredo, 25
Pollner, Otto, 103
Potsch, Leopold, 193
Pohl, Hermann, 126-8, 130-3, 142-4
Polzer, Aurelius, 38, 40, 43, 82
Praetorius, Johann, 173
Prel, Carl du, 23, 28, 103
Pretzsche, Ernst, 222-4
Ptak, Karl, 40

Raatz, Paul, 26
Rahn, Otto, 188-9
Ramachiro, 167
Rathenau, Walther, 154
Raynald. B., 121
Reichstein, Herbert, 46, 117, 164-76, 192
Reimer, Josef Ludwig, 44
Reuchlin, Johann, 62-3
Reuss, Theodor, 59, 61
Reuler, Otto Sigfrid, 159
Richter, Alfred, 161, 172
Richter, Georg, 161, 172-3
Richter. Sigmund, 59
Rittlinger, Herbert, 152
Rohm, Karl, 27
Rohmeder, Wilhelm, 43, 128, 149
Rosenberg, Alfred, 149, 154, 170, 220, 223
Rosenkreutz, Christian, 58
Rudolph, Hermann, 26, 30
Rudiger, Ernst, 180, 182
Ruttinger, Julius. 126, 130

St Benedict of Nursia, 103, 104
St Bernhard of Clairvaux, 103, 108, 112f, 210
St Bruno, 103
Saint-Yves d'Alveydre, Joseph, 218
Schaefer, Friedrich, 159
Schaefer-Gerdau, Kathe, 159, 183
Schalk, Friedrich, 179
Schappeller, Karl, 174
Schemua, Blasius von. 44, 54. 113
Schiller, Friedrich, 182, 188
Schlogl, Nivard, 91-2
Schmid, Frenzolf, 174, 175
Schmidt, Friedrich von, 74
Schmidt, Karl Otto, 165
Schmidt-Falk, Elsa, 199-200
Schmude, Detlef. 112, 113, 114-7, 168, 216
Schonerer, Georg von, 2, 10, 11, 37-8, 39, 40.
82, 92, 120, 124, 202;
Los von Rom movement, 12-13, 40, 68, 81
Schulz, Arthur, 43
Schulz, Heinrich, 133. 156
Schulze, Ida, 160
Schwanz (Songmaster), 171
Schwanz-Boslunilsch, Gregor, 162, 169-70.
Schweiger-Lerchenfeld, Amand von, 43
Schwicken, Friedrich. 55, 121
Scott-Elliot, William, 52, 101
Sebaldt, Max Ferdinand. 30. 51-2
Sebottendorff, Heinrich von. 140-1
Sebottendorff, Rudolf von. 48, 123, 133,
135-52, 201, 223
Sebottendorff, Siegmund von, 140-1
Seiling, Max, 43, 55
Shou, Pervl, 143, 165
Silesius, Angelus. 102, 213
Simons, Gustav, 113
Simony, Oskar, 28
Slade, Henry, 24
Spunda, Franz, 165
Stauf von der March, Ottokar, 40
Stauff, Berta, 154
Stauff, Philipp, 44, 45, 48, 123, 127, 129,
131-2, 149. 154, 201
Stein, Walter Johannes, 221-3
Steiner, Rudolf, 26, 28, 30, 60, 101, 170, 221,
Steinhoff, Grete, 172
Steininger, Babette, 199-200
Streicher, Julius, 156
Strindberg, August, 113
Stromer von Reichenbach, Karl, 168, 175

Tarnhari (Ernst Lauterer), 45-6, 84f, 86, 155,
Teltscher, Friedrich, 182
Termudi, 138
Thaler, Marie, 180
Thaler, Willy, 180
Thurn und Taxis, Prince Gustav von, 148, 223
Tiede, Ernst, 103, 151, 169
Tillessen, Heinrich, 133, 156
Tingley, Katherine, 25. 26
Tordai von Szugy. Wilhelm, 121, 169
Tranker, Heinrich, 27
Trithemius, Johann, 62, 72

Unbescheid. Hermann, 73

Vollrath, Hugo. 27
Voss, Klara, 139

Wachler, Ernst, 43. 162
Wachtmeistcr, Countess Constance, 25
Wagner, Richard, 38, 41, 43, 130. 193, 194,
197, 200
Wahrmund, Adolf, 99
Wannieck, Friedrich, 37, 43, 44. 54
Wannieck, Friedrich Oskar, 43, 44. 65. 199
Warnsdon, Nittel von, 40
Weber, Arthur, 26. 27, 44
Wecus, Edmund von. 169
Wehrmann, Frodi Ingolfson, 46, 165--6, 168,
Weitbrecht, Konrad, 116
Wentworth, Kate, 24
Westarp, Countess Heila von, 148, 223
Westcou, William Wvnn, 59, 65
Wichtl, Friedrich, 156
Wiegershaus, Friedrich, 43
Wieland, Hermann, 171, 213
Wilhelm I (Kaiser), 10, 38
Wilhelm II (Kaiser), 144
Wilhelm, Fra, 120
Wiligut, Karl Maria (Weisthor), 159, 160, 162,
177-91, 192
Wiligut, Malwine, 182, 190
Wilser, Ludwig, 13, 92, 131
Winter, Heinrich, 65
Winterstein, Franz, 43
Wittek, Anna, 40
Wolfl, Johann Walthari, 117-19
Wollner, Johann Christoph von, 59
Wolf, Karl Heinrich, 37, 38, 39, 40
Wolff, Karl, 187, 190
Woltmann, Ludwig, 13, 14, 92, 93
Wulzogen, Ernst von, 45
Wright, C. F., 25
Wschiansky, Fanny, 39
Wunsche, August, 99
Wulff, Wilhelm Th. H., 165, 168
Wulfila, 99, 210

Zillmann, Paul, 25-6, 30, 43, 60, 101
Zollner, Friedrich, 28
Zschaetzsch, Karl Georg, 213
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