Muße und Kult: Mit einer Einführung von Kardinal Karl Lehmann (German Edition)

As romantic reactionaries and millenarians, the Ariosophists stood on the margin of practical politics, but their ideas and symbols filtered through to several anti-Semitic and nationalist groups in late Wilhelmian Germany, from which the early Nazi Party emerged in Munich after the First World War. This study traces that survival of Ariosophy through personal contacts and literary influences. The possibility that List and Lanz von Liebenfels may have already had an influence on Adolf Fiitler in his pre-war Vienna days is also investigated.

Ariosophy continued to be fostered in the s by small coteries that propagated racist mystery- religions during the Weimar Republic in the hope of a national revival. In this account of their succession, it is shown how the fantasies of Ariosophy, besides being symptoms of anxiety and cultural nostalgia, illuminate the ultimate dream-world of the Third Reich.

The constitutional changes of ended absolutism and introduced representative government and fulfilled the demands of the classical liberals, and the emperor henceforth shared his power with a bicameral legislature, elected by a restricted four-class franchise under which about 6 per cent of the population voted.

Because liberalism encouraged free thought and a questioning attitude towards institutions, the democratic thesis of liberalism increasingly challenged its early oligarchic form. A measure of its appeal is seen in the decline of the parliamentary strength of parties committed to traditional liberalism and the rise of parties dedicated to radical democracy and nationalism, a tendency that was reinforced by the widening of the franchise with a fifth voter class in This development certainly favoured the emergence of Pan- Germanism as an extremist parliamen- tary force.

The other political changes in Austria concerned its territorial and ethnic composition. Separated from both Germany and Hungary, the lands of the Austrian half of the empire formed a crescent-shaped territory extending from Dalmatia on the Adriatic coast through the hereditary Habsburg lands of Carniola, Carinthia, Styria, Austria, Bohemia, and Moravia to the eastern provinces of Galicia and Bukovina. The somewhat incongruous geographical arrangement of this territory was compounded by the settlement of ten different nationalities within its frontiers.

Most of the Germans — about 10 million in — lived in the western provinces of the state and constituted about 35 per cent of its 28 million inhabitants. In addition to Germans, Austria contained 6,, Czechs 23 per cent of the total population , 5,, Poles 18 per cent , 3,, Ruthenes or Ukrainians 1 3 per cent , 1 ,, Slovenes 5 per cent , , Serbo-Croats 3per cent , , Italians 3 per cent , and and , Romanians 1 per cent. The population and nationality figures for the provinces of the state indicate more dramatically the complexity of ethnic relationships: Against the background of democratization, some Austrian Germans began to fear that the supremacy of German language and culture in the empire, a legacy of rationalization procedures dating from the late eighteenth century, would be challenged by the non- German nationalities of the state.

This conflict of loyalties between German nationality and Austrian citizenship, often locally sharpened by anxieties about Slav or Latin submergence, led to the emergence of two distinct, although practically related, currents of German national- ism. Pan-Germanism was more overtly political, concerned with transforming the political context, rather than defending German interests.

By a considerable number of wttwcA-cultural Vereine were operating in the provinces and Vienna. They occupied themselves with the discussion and commemoration of figures and events in German history, literature and mythology, while investing such communal activities as choral singing, gymnastics, sport and mountain- climbing with volkisch ritual.

In a federation of these Vereine , the Germanenbund, was founded at Salzburg by Anton Langgassner. Member Vereine of the federation held Germanic festivals, instituted a Germanic calendar, and appealed to all classes to unite in a common Germanic Volkstum nationhood. Their chief social bases lay in the provincial intelligentsia and youth. The government regarded such nationalism with wariness and actually had the Germanenbund dissolved in ; it was later re-founded in as the Bund der Germanen.

In more than Vereine of this kind belonged to the federation, distributed throughout Vienna, Lower Austria, Styriaand Carinthia, Bohemia and Moravia.

Monatsdigest

It is against this ongoing mission of the volkisch-cuhurA Vereine in the latter decades of the century that one may understand the inspiration and appeal of his nationalist novels and plays in the pre-occult phase of his literary output between and The Pan-German movement originated as an expression of youthful ideals among the student fraternities of Vienna, Graz, and Prague during the s. Certain fraternities, agitated by the problem of German nationality in the Austrian state after 1 , began to advocate kleindeutsch nationalism; that is, incorporation of German- Austria into the German Reich.

This cult of Prussophilia led to a worship of force and a contempt for humanitarian law and justice. Georg von Schonerer first associated himself with this movement when he joined a federation of kleindeutsch fraternides in at Vienna. His ideas, his temperament, and his talent as an agitator, shaped the character and destiny of Austrian Pan-Germanism, thereby creating a revolutionary movement that embraced populist anti-capitalism, anti- liberalism, anti-Semitism and prussophile German nationalism.

Having first secured election to the Reichsrat in , Schonerer pursued a radical democratic line in parliament in common with other progressives of the Left until about By then he had begun to demand the economic and political union of German-Austria with the German Reich, and from he published a virulently nationalist newspaper, Unverfalschte Deutsche Worte [Unadulterated German Words], to proclaim his views. The essence of Schonererite Pan-Germanism was not its demand for national unity, political democracy, and social reform aspects of its programme which it shared with the conventional radical nationalists in parliament , but its racism — that is, the idea that blood was the sole criterion of all civic rights.

The Pan-German movement had become a minor force in Austrian politics in the mid- s but then languished after the conviction of Schonerer in for assault; deprived of his political rights for five years, he was effectively removed from parliamentary activity. Not until the late s did Pan-Germanism again attain the status of a popular movement in response to several overt challenges to German interests within the empire. It was a shock for those who took German cultural predominance for granted when the government ruled in that Slovene classes should be introduced in the exclusively German school at Celje in Carniola.

This minor controversy assumed a symbolical significance among German nationalists out of all proportion to its local implications. These decrees provoked a nationalist furore throughout the empire. The democratic German parties and the Pan-Germans, unable to force the government to cancel the language legislation, obstructed all parliamentary business, a practice which continued until When successive premiers resorted to rule by decree, the disorder overflowed from parliament onto the streets of the major cities.

During the summer of bloody conflicts between rioting mobs and the police and even the army threatened to plunge the country into civil war. Hundreds of German Vereine were dissolved by the police as a threat to public order. It is in this background of events involving parliamentary breakdown, public disorder, rampant German chauvinism, and the electoral gains of the Pan-Germans in , that one may find the roots of a new rancorous nationalist mood among Germans in the decade that witnessed the emergence of Ariosophy.

Their reasons for supporting the party often amounted to little more than the electoral expression of a desire to bolster German national interests within the empire, in common with the myriad volkisch-cuhural Vereine. For wherever they looked in the course of the past decade, Austrian Germans could perceive a steadily mounting Slav challenge to the traditional pre- dominance of German cultural and political interests: Many Austrian Germans regarded this political challenge as an insult to their major owning, tax-paying and investment role in the economy and the theme of the German Besitzstand property-owning class in the empire was generally current at the turn of the century.

Both List and Lanz condemned all parliamentary politics and called for the subjection of all the nationalities in the empire to German rule. The strident anti-Catholicism of Ariosophy may also be traced to the influence of the Pan-German movement. Although predisposed towards the volkisch paganism of the Germanenbund, Schonerer had begun by 1 8 90 to think of a denominational policy by which he might counter the Catholic Church, which he regarded as alien to Germandom and a powerful electoral force. The episcopate advised the emperor, the parish priests formed a network of effective propagandists in the country, and the Christian Social party had deprived him of his earlier strongholds among the rural and semi-urban populations of Lower Austria and Vienna.

He thought that a Protestant conversion move- ment could help to emphasize in the mind of the German public the association of Slavdom — after hated and feared by millions— with Catholicism, the dynasty, and the Austrian state. The conservative- clerical- Slavophile governments since had indeed made the emergence of a populistic and anti-Catholic German reaction plausible and perhaps inevitable.

Many Germans thought that the Catholic hierarchy was anti-German, and in Bohemia there was resentment at the number of Czech priests who had been given German parishes. In order to exploit these feelings, Schonerer launched his Los von Rom break with Rome campaign in The alliance remained uneasy: For their part, the missionary pastors complained that the political implications of conversion alienated many religious people who sought a new form of Christian faith, while those who were politically motivated did not really care about religion. The rate of annual conversions began to decline in , and by had returned to the figure at which it had stood before the movement began.

Although a movement of the ethnic borderlands, its social bases were principally defined by the professional and commercial middle classes. The greatest success of the Los von Rom movement therefore coincided chronologically and geographically with the prestige of the Pan-German party: This mood was an essential element of Ariosophy.

List cast the Catholic Church in the role of principal antagonist in his account of the Armanist dispensation in the mythological Germanic past. This wholly imaginary organization was held responsible for all political developments contrary to German nationalist interests in Austria and impugned as a Catholic conspiracy. He abandoned his Cistercian novitiate in a profoundly anti-Catholic mood in , joined the Pan-German movement, and is said to have converted briefly to Protestantism. When the Social Darwinists invoked the inevitability of biological struggle in human life, it was proposed that the Aryans or really the Germans need not succumb to the fate of deterioration, but could prevail against the threats of decline and contamination by maintaining their racial purity.

This shrill imperative to crude struggle between the races and eugenic reform found broad acceptance in Germany around the turn of the century: If some aspects of Ariosophy can be related to the problems of German nationalism in the multi-national Habsburg empire at the end of the nineteenth century, others have a more local source in Vienna. Unlike the ethnic borderlands, Vienna was traditionally a German city, the commercial and cultural centre of the Austrian state. However, by , rapid urbanization of its environs, coupled with the immigration of non-German peoples, was transforming its physical appearance and, in some central districts, its ethnic compo- sition.

Old photographs bear an eloquent testimony to the rapid transformation of the traditional face of Vienna at the end of the nineteenth century. During the s the old star-shaped glacis of Prince Eugene was demolished to make way for the new Ringstrasse, with its splendid new palais and public buildings.

A comparison of views before and after the development indicates the loss of the intimate, aesthetic atmosphere of a royal residence amid spacious parkland in favour of a brash and monumental metropolitanism. It may be that List rejected urban culture and celebrated rural-medieval idylls as a reaction to the new Vienna. Between and the population of the city had increased nearly threefold, resulting in a severe housing shortage.

By no less than 43 per cent of the population were living in dwellings of two rooms or less, while homelessness and destitution were widespread. In only some 6, Jews had resided in the capital, but by this number had risen to ,, which was more than 8 per cent of the total city population; in certain districts they accounted for 20 per cent of the local residents. Germans with volkisch attitudes would have certainly regarded this new influx as a serious threat to the ethnic character of the capital. The s subsequently witnessed a wave of German theosophical publishing.

Mystical and religious speculations also jostled with quasi-scientific forms e. Social Darwinism, Monism of volkisch ideology in Germany. It is furthermore significant that several important ariosophical writers and many List Society supporters lived outside Austria. The particular appropriateness of theosophy for a vindication of elitism and racism is reserved for a later discussion.

Although still outwardly brilliant and prosperous, Vienna had become embedded in the past.

Some bourgeois and petty bourgeois in particular felt threatened by progress, by the abnormal growth of the cities, and by economic concentration. These anxieties were compounded by the increasingly bitter quarrels among the nations of the empire which were, in their turn, eroding the precarious balance of the multi-national state. Such fears gave rise to defensive ideologies, offered by their advocates as panaceas for a threatened world. That some individuals sought a sense of status and security in doctrines of German identity and racial virtue may be seen as reaction to the medley of nationalities at the heart of the empire.

Widerwartig war mir das Rassenkonglomerat, das die Reichshauptstadt zeigte, widerwartig dieses game Volkergemischvon Tschechen, Polen, Ungam, Ruthenen, Serben und Kroaten. Mir erschien die Riesenstadt als die Verkorperung der Blutschande. The city seemed the very embodiment of racial infamy. Its principal ingredients have been identified as Gnosticism, the Hermetic treatises on alchemy and magic, Neo- Platonism, and the Cabbala, all originating in the eastern Mediterranean area during the first few centuries AD.

Gnosticism properly refers to the beliefs of certain heretical sects among the early Christians that claimed to posses gnosis, or special esoteric knowledge of spiritual matters. Although their various doctrines differed in many respects, two common Gnostic themes exist: The Gnostic sects disappeared in the fourth century, but their ideas inspired the dualistic Manichaean religion of the second century and also the Hermetica.

These Greek texts were composed in Egypt between the third and fifth centuries and developed a synthesis of Gnostic ideas, Neoplatonism and cabbalistic theosophy. Since these mystical doctrines arose against a background of cultural and social change, a correlation has been noted between the proliferation of the sects and the breakdown of the stable agricultural order of the late Roman Empire. Prominent humanists and scholar magicians edited the old classical texts during the Renaissance and thus created a modern corpus of occult specu- lation.

However, a reaction to the rationalist Enlightenment, taking the form of a quickening romantic temper, an interest in the Middle Ages and a desire for mystery, encouraged a revival of occultism in Europe from about Germany boasted several renowned scholar magicians in the Renaissance, and a number of secret societies devoted to Rosicrucianism, theosophy, and alchemy also flourished there from the seventeenth to the nineteenth centuries.

However, the impetus for the neo-romantic occult revival of the nineteenth century did not arise in Germany. It is attributable rather to the reaction against the reign of materialist, rationalist and positivist ideas in the utilitarian and industrial cultures of America and England. The modern German occult revival owes its inception to the popularity of theosophy in the Anglo-Saxon world during the s.

Here theosophy refers to the international sectarian movement deriving from the activities and writings of the Russian adventuress and occultist, Helena Petrovna Blavatsky Her colourful life and travels in the s and s, her clairvoyant powers and penchant for supernatural phenomena, her interest in American spiritualism during the s, followed by her foundation of the Theosophical Society at New York in and the subsequent removal of its operations to India between and , have all been fully documented in several biographies.

Madame Blavatsky s first book, Isis Unveiled , was less an outline of her new religion than a rambling tirade against the rationalist and materialistic culture of modern Western civilization. Her use of traditional esoteric sources to discredit present-day beliefs showed clearly how much she hankered after ancient religious truths in defiance of contemporary' agnosticism and modern science. In this enterprise she drew upon a range of secondary sources treating of pagan mythology and mystery religions, Gnosticism, the Hermetica, and the arcane lore of the Renaissance scholars, the Rosicrucians and odier secret fraternities.

Coleman has shown that her work comprises a sustained and frequent plagiarism of about one hundred contemporary texts, chiefly relating to ancient and exotic religions, demonology, Freemasonry and the case for spiritualism. Her fascination with Egypt as the fount of all wisdom arose from her enthusiastic reading of the English author Sir Edward Bulwer-Lytton. His later works, Zanoni 1 , A Strange Story 1 , and The Coming Race , also dwelt on esoteric initiation and secret fraternities dedicated to occult knowledge in a way which exercised an extra- ordinary fascination on the romantic mind of the nineteenth century.

This work betrayed her plagiarism again but now her sources were mainly contemporary works on Hinduism and modern science. This new interest in Indian lore may reflect her sensitivity to changes in the direction of scholarship: Now the East rather than Egypt was seen as the source of ancient wisdom. Later theosophical doctrine conse- quendy displays a marked similarity to the religious tenets of Hinduism. The Secret Doctrine claimed to describe the activities of God from the beginning of one period of universal creation until its end, a cyclical process which continues indefinitely over and over again.

The story related how the present universe was born, whence it emanated, what powers fashion it, whither it is progressing, and what it all means. The first volume Cosmogenesis oudined the scheme according to which the primal unity of an unmanifest divine being differentiates itself into a multiformity of consciously evolving beings that gradually fill the universe. The divine being manifested itself initially through an emanation and three subsequent Logoi: In the first round the universe was characterized by the predominance of fire, in the second by air, in the third by water, in the fourth by earth, and in the others by ether.

This sequence reflected the cyclical fall of the universe from divine grace over the first four rounds and its following redemption over the next three, before everything contracted once more to the point of primal unity for the start of a new major cycle. Madame Blavatsky illustrated the stages of the cosmic cycle with a variety of esoteric symbols, including triangles, triskelions, and swastikas. So extensive was her use of this latter Eastern sign of fortune and fertility that she included it in her design for the seal of the Theosophical Society. This electro- spiritual force was in tune with contemporary vitalist and scientific thought.

The second volume Anthropogenesis attempted to relate man to this grandiose vision of the cosmos. Not only was humanity assigned an age of far greater antiquity than that conceded by science, but it was also integrated into a scheme of cosmic, physical, and spiritual evolution. These theories were partly derived from late nineteenth- century scholarship concerning palaeontology, inasmuch as Blavatsky adopted a racial theory of human evolution.

She extended her cyclical doctrine with the assertion that each round witnessed the rise and fall of seven consecutive root-races, which descended on the scale of spiritual development from the first to the fourth, becoming increasingly enmeshed in the material world the Gnostic notion of a Fall from Light into Darkness was quite explicit , before ascending through progressively superior root-races from the fifth to the seventh. According to Blavatsky, present humanity constituted the fifth root- race upon a planet that was passing through the fourth cosmic round, so that a process of spiritual advance lay before the species.

The fifth root-race was called the Aryan race and had been preceded by the fourth root-race of the Atlanteans, which had largely perished in a flood that submerged their mid-Atlantic continent. The Adanteans had wielded psychic forces with which our race was not familiar, their gigantism enabled them to build Cyclopean structures, and they possessed a superior technology based upon the successful exploitation of Fohat.

The third Lemurian root-race flourished on a continent which had lain in the Indian Ocean. The individual human ego was regarded as a tiny fragment of the divine being. Through reincarnation each ego pursued a cosmic journey through the rounds and the root- races which led it towards eventual reunion with the divine being whence it had originally issued. This path of coundess rebirths also recorded a story of cyclical redemption: The process of reincarnation was fulfilled according to the principle of karma, whereby good acts earned their performer a superior reincarnation and bad acts an inferior reincarnation.

This chiliastic vision supplemented the psychological appeal of belonging to a vast cosmic order. These adepts were not gods but rather advanced members of our own evolutionary group, who had decided to impart their wisdom to the rest of Aryan mankind through their chosen representative, Madame Blavatsky. Like her masters, she also claimed an exclusive authority on the basis of her occult knowledge or gnosis. Her account of prehistory frequently invoked the sacred authority of elite priesthoods among the root- races of the past.

When the Lemurians had fallen into iniquity and sin, only a hierarchy of the elect remained pure in spirit. This remnant became the Lemuro- Atlantean dynasty of priest-kings who took up their abode on the fabulous island of Shamballah in the Gobi Desert. Firstly, the fact of a God, who is omnipresent, eternal, boundless and immutable. Secondly, the rule of periodicity, whereby all creation is subject to an endless cycle of destruction and rebirth.

These rounds always terminate at a level spiritually superior to their starting-point. Thirdly, there exists a fundamental unity between all individual souls and the deity, between the microcosm and the macrocosm. Only the hazy promise of occult initiation shimmering through its countless quo- tations from ancient beliefs, lost apocryphal writings, and the traditional Gnostic and Hermetic sources of esoteric wisdom can account for the success of her doctrine and the size of her following amongst the educated classes of several countries.

Theosophy offered an appealing mixture of ancient religious ideas and new concepts borrowed from the Darwinian theory of evolution and modern science. This syncretic faith thus possessed the power to comfort certain individuals whose traditional outlook had been upset by the discrediting of orthodox religion, by the very rationalizing and de- mystifying progress of science and by the culturally dislocative impact of rapid social and economic change in the late nineteenth century.

Mosse has noted that theosophy typified the wave of anti-positivism sweeping Europe at the end of the century and observed that its outre notions made a deeper impression in Germany than in other European countries. Its advent is best understood within a wider neo-romantic protest movement in Wil- helmian Germany known as Lebensreform life reform. This movement represented a middle-class attempt to palliate the ills of modern life, deriving from the growth of the cities and industry. The political atmosphere of the movement was apparently liberal and left-wing with its interest in land reform, but there were many overlaps with the volkisch movement.

Marxian critics have even interpreted it as mere bourgeois escapism from the consequences of capitalism. In July the first German Theosophical Society was established under the presidency of Wilhelm Hiibbe-Schleiden at Elberfeld, where Blavatsky and her chief collaborator, Henry Steel Olcott, were staying with their theosophical friends, the Gebhards. At this time Hiibbe-Schleiden was employed as a senior civil servant at the Colonial Office in Hamburg. He had travelled widely, once managing an estate in West Africa and was a prominent figure in the political lobby for an expanded German overseas empire.

Olcott and Hiibbe-Schleiden travelled to Munich and Dresden to make contact with scattered theosophists and so lay the basis for a German organization. Unfortunately for Hiibbe-Schleiden, his presidency lapsed when the formal German organization dissolved, once the scandal became more widely publicized following the exodus of the theo- sophists from India in April In Hiibbe-Schleiden stimulated a more serious awareness of occultism in Germany through the publication of a scholarly monthly periodical, Die Sphinx , which was concerned with a discussion of spiritualism, psychical research, and paranormal phenomena from a scientific point of view.

Its principal contributors were eminent psychologists, philosophers and historians. Another important member of the Sphinx circle was Karl Kiesewetter, whose studies in the history of the post-Renaissance esoteric tradition brought knowledge of the scholar magicians, the early modern alchemists and contem- porary occultism to a wider audience.

Besides this scientific current of occultism, there arose in the 1 s a broader German theosophical movement, which derived mainly from the popularizing efforts of Franz Hartmann Hartmann had been born in Donauworth and brought up in Kempten, where his father held office as a court doctor.

After military service with a Bavarian artillery regiment in , Hartmann began his medical studies at Munich University. After completing his training at St Louis he opened an eye clinic and practised there until He then travelled round Mexico, settled briefly at New Orleans before continuing to Texas in , and in went to Georgetown in Colorado, where he became coroner in Besides his medical practice he claimed to have a speculative interest in gold- and silver-mining.

However, following his discovery of Isis Unveiled l, theosophy replaced spiritualism as his principal diversion. He resolved to visit the theosophists at Madras, travelling there by way of California, Japan and South-East Asia in late While Blavatsky and Olcott visited Europe in early , Hartmann was appointed acting president of the Society during their absence. He remained at the Society headquarters until the theosophists finally left India in April 1 However, once he had established himself as a director of a Lebensreform sanatorium at Hallein near Salzburg upon his return to Europe in , Hartmann began to disseminate the new wisdom of the East to his own countrymen.

In the second half of this decade the first peak in German theosophical publishing occurred. The chief concern of these small books lay with abstruse cosmology, karma, spiritualism and the actuality of the hidden mahatmas. In Paul Zillmann founded the Metaphysische Rundschau [Metaphysical Review], a monthly periodical which dealt with many aspects of the esoteric tradition, while also embracing new parapsychological research as a successor to Die Sphinx. Wright were travelling through Europe to drum up overseas support for their movement.

Hartmann supplied a fictional story about his discovery of a secret Rosicrucian monastery in the Bavarian Alps, which fed the minds of readers with romantic notions of adepts in the middle of modern Europe. This Wald-Loge Forest Lodge was organized into three quasi-masonic grades of initiation. In his capacity of publisher, Paul Zillmann was an important link between the German occult subculture and the Ariosophists of Vienna, whose works he issued under his own imprint between and Theosophy remained a sectarian phenomenon in Germany, typified by small and often antagonistic local groups.

In late 1 the editor of the Neue Metaphysische Rundschau received annual reports from branch societies in Berlin, Cottbus, Dresden, Essen, Graz, and Leipzig and bemoaned their evident lack of mutual fraternity. April ], opened a theosophical centre in the capital, while at Leipzig there existed another centre associated with Arthur Weber, Hermann Rudolf, and Edwin Bohme. While these activities remained largely under the sway of Franz Hartmann and Paul Zillmann, mention must be made of another theosophical tendency in Germany. Steiner published a periodical, Luufer, at Berlin from to Astrological periodicals and a related book-series, the Astrologische Rundschau [Astrological Review ] and the Astrologische Bibliothek [Astrological library ], were also issued here from Meanwhile, other publishers had been entering the field.

Karl Rohm, who had visited the English theosophists in London in the late s, started a firm at Lorch in Wiirttemberg after the turn of the century. Although initially concerned with translations of American material, this firm was to play a vital role in German esoteric publishing during the s. Georgiewitz-Weitzer, who wrote his own works on modern Rosicrucians, alchemy and occult medicine under the pseudonym G. The Leipzig bookseller Heinrich Tranker issued an occult book- series between and , which included the works of Karl Helmuth and Karl Heise.

From Antonius von der Linden began an ambitious book- series, Geheime Wissenschaften [Secret Sciences] , which consisted of reprints of esoteric texts from the Renaissance scholar Agrippa von Nettesheim, the Rosicrucians and eighteenth-century alchemists, together with commentaries and original texts by modern occultists. From this brief survey it can be deduced that German occult publishing activity reached its second peak between the years and 19 The story of this tradition is closely linked with Friedrich Eckstein The personal secretary of the composer Anton Bruckner, this brilliant polymath cultivated a wide circle of acquain- tance amongst the leading thinkers, writers and musicians of Vienna.

His penchant for occultism first became evident as a member of a Lebensreform group who had practised vegetarianism and discussed the doctrines of Pythagoras and the Neo-Platonists in Vienna at the end of the s. His esoteric interests later extended to German and Spanish mysticism, the legends surrounding the Templars, and the Freemasons, Wagnerian mythology, and oriental religions. In he befriended the Viennese mathematician Oskar Simony, who was impressed by the metaphysical theories of Professor Friedrich Zollner of Leipzig.

Zollner had hypothesized that spiritualistic phenomena confirmed the existence of a fourth dimension. Eckstein and Simony were also associated with the Austrian psychical researcher, Lazar von Hellenbach, who performed scientific experiments with mediums in a state of trance and contributed to Die Sphinx. Following his cordial meeting with Blavatsky in , Eckstein gathered a group of theoso- phists in Vienna. During the late s both Franz Hartmann and the young Rudolf Steiner were habitues of this circle. Eckstein was also acquainted with the mystical group around the illiterate Christian pietist, Alois Mailander , who was lionized at Kempten and later at Darmstadt by many theosophists, including Hartmann and Hubbe-Schleiden.

Eckstein corresponded with Gustav Meyrink, founder of the Blue Star theosophical lodge at Prague in , who later achieved renown as an occult novelist before the First World War. New groups devoted to occultism arose in Vienna after the turn of the century. There existed an Association for Occultism, which maintained a lending-library where its members could consult the works of Zollner, Hellenbach and du Prel.

The Association was close to Philipp Maschlufsky, who began to edit an esoteric periodical, Die Gnosis, from Although modern occultism was represented by many varied forms, its function appears relatively uniform. The attraction of this world-view was indicated at the beginning of this chapter.

Occultism had flourished coincident with the decline of the Roman Empire and once again at the waning of the Middle Ages. It exercised a renewed appeal to those who found the world out of joint due to rapid social and ideological changes at the end of the nineteenth century. Certain individuals, whose sentiments and education inclined them towards an idealistic and romantic perspective, were drawn to the modern occult revival in order to find that sense of order, which had been shaken by the dissolution of erstwhile conventions and beliefs.

Since Ariosophy originated in Vienna, in response to the problems of German nationality and metropolitanism, one must consider the particular kind of theosophy which the Ariosophists adapted to their volkisch ideas. Schorske has attempted to relate this cultivation of the self to the social plight of the Viennese bourgeoisie at the end of the century. He suggests that this class had begun by supporting the temple of art as a surrogate form of assimilation into the aristocracy, but ended by finding in it an escape, a refuge from the collapse of liberalism and the emergence of vulgar mass-movements.

When theosophy had become more widely publicized through the German publishing houses at the turn of the century, its ideas reached a larger audience. Whereas the earlier Austrian theosophical movement had been defined by the mystical Christianity and personal gnosticism of cultivated individuals, its later manifestation in Vienna corresponded to a disenchantment with Catholicism coupled with the popularization of mythology, folklore and comparative religion. The impetus came largely from Germany, and both List and Lanz drew their knowledge of theosophy from German sources.

Zillmann was the first to publish both List and Lanz on esoteric subjects. Theosophy in Vienna after 1 appears to be a quasi-intellectual sectarian religious doctrine of German importation, current among persons wavering in their religious orthodoxy but who were inclined to a religious perspective. Given the antipathy towards Catholicism among volkisch nationalists and Pan- Germans in Austria at the turn of the century, theosophy commended itself as a scheme of religious beliefs which ignored Christianity in favour of a melange of mythical traditions and pseudo-scientific hypotheses consonant with contemporary anthropology, etymology, and the history of ancient cultures.

Furthermore, the very structure of theosophical thought lent itself to volkisch adoption. The implicit elitism of the hidden mahatmas with superhuman wisdom was in tune with the longing for a hierarchical social order based on the racial mystique of the Volk. Meaning of "kardinal" in the German dictionary. Synonyms and antonyms of kardinal in the German dictionary of synonyms.

Examples of use in the German literature, quotes and news about kardinal. Die Person Kurt Eisners und die Francesco Antonio Zaccaria, The presentation of the indulgence argument between Luther and Cajetan before, during and after the Augsburg Imperial Diet of centers on the most momentous conflict in the early Reformation time. April wurde er als solcher vom Kardinals- Collegium Johann Michael Sailer, Permanent Wien Wiener Kunstgewerbe — Permanent Mak Design Labor.

Der Sammler Wolfgang Hahn und die 60er Jahre. Highlights aus der Mumok-Sammlung. Highlights aus der mumok Sammlung. Zwei Pinguine reisen um die Welt. Hof, 86 72, www. Permanent Naturhistorisches Museum 1. Mancher Wiener - und nicht wenige Wienerinnen - werden sich deshalb den einen oder anderen fernliegenden Kulturgenuss versagen, sich den Mann ohne Eigenschaften, die neue Metternich-Biographie oder die Juli-Vogue unter den Arm klemmen und den Kultursommer unter einem Sonnenschirmchen an der Copa Beach verbringen.

Permanent Our Place in Space. Astronomie und Kunst im Dialog. Notgalerie Seestadt Urbanes Feld Porzellanmuseum im Augarten 2. Remise — Verkehrsmuseum der Wiener Linien 3. Sigmund Freud Museum 9. Freud and the Writers of Young Vienna. Stiegenhaus im MAK 1. Technisches Museum Wien Permanent Die Zukunft der Stadt — weiter gedacht. Interaktive Ausstellung zum Stromnetz. Jahrhundert bis in die Gegenwart. Permanent Viktor Frankl Museum 9. Permanent Vin Vin Gallery 4. Permanent Testimony — Truth or Politics. Formen der Erinnerung an die Jugoslawien-Kriege. Waschsalon im Karl-Marx-Hof Permanent Nigerian Cultural Days.

World Press Photo Wienbibliothek im Rathaus 1. Wien Energie-Welt Spittelau 9. Permanent Wien Museum Karlsplatz 4. Permanent Wien im Zeitraffer. Die Wiedervereinigung der beiden Koreas Hotel Europa oder der Antichrist Rosa oder die barmherzige Erde Liebesgeschichten und Heiratssachen Eines langen Tages Reise in die Nacht Der Bau Burgtheater-Kasino 1. Europa flieht nach Europa Et il sera beau in franz. Die Zukunft reicht uns nicht Klagt, Kinder, klagt!

Puppets on a Swing Jump for Joy Schwendermarkt Brechtliederabend Interkulturelle Polit-Performance , 07 38, www. ImproMontag Theater Center Forum 9. Das perfekte Desaster Dinner Kaputtschino Theater Drachengasse 1. Victor oder Die Kinder an der Macht Auf dem Land Urschi der Millionentrampel Stegreif Klassik Liebe in der Lederhos'n Stegreif Klassik Das Freudenhaus vom Liebhartsthal Stegreif Klassik Vierlinge in Ottakring Stegreif Klassik Tunnel 8.

My Jihad Vienna's English Theatre 8. The Odd Couple Volkskundemuseum Wien 8. Kaspar Hauser Theatergruppe Zenith Volkstheater 7. Das Mordsweib vom Hunglbrunn. Pro et Contra Boris Eifman F23 wir fabriken Modern meets Don Quijote 2. Nurejew-Gala Theater Akzent 4. Zeitspringer Unicorn Art Mollardgasse 14, Wien 6. Negotiations Alexander Gottfarb Weltmuseum Wien 1. Joke's on You Casa Nova 1. Homo Idioticus Gloria Theater Das Neue Metropol The Manne-quins Travestie Theater Akzent 4.

Dance Night Vienna Dance Center Contest meets Show Performing Center Austria. Mozart Ensemble Wien Dompfarramt — Curhaus 1. Musica imperialis Franziskanerkirche 1. Wiener Royal Orchester Karlskirche 4. Orchester , Solisten der Salzburger Konzertgesellschaft Vienna Concert Orchestra Kirche St. Supercussion Vienna Carmina Burana u.

Synonyms and antonyms of kardinal in the German dictionary of synonyms

Wiener Hofburg-Orchester, Gert Hofbauer Symphonisches Schrammelquintett Wien Kursalon im Stadtpark 1. Oto Vrhovnik Saxophon Boulangerie mit Olga Neuwirth. I am from Austria Ronacher 1. Tanz der Vampire Eine Nacht in Venedig Theater Akzent 4. Wiener Mozart Orchester Akademischer Orchesterverein, Marta Gardolinksa Wiener Residenzorchester Peterskirche 1. Classic Ensemble Vienna Kammermusik der Wiener Philharmoniker Stephansdom 1. Oregon State University Chamber Choir Antonio Vivaldi — Die vier Jahreszeiten Theatercouch Gay Guys Sing — Heroes Kammerorchester der Volksoper Wien.

Musik-U Jazzclub 9. Sascha and The Soultunes Alice in Chains Arena Bar 5. Tribute to Georg Danzer Belvedere 3. Dein Ernst Davis Rusty Nail Rock Flex 1. La Coka Nostra The Boys you know Graben 1. Elvis Week Vienna Hotel Imperial 1. Robert Bachner Quartett Konzerthaus 3.

Aniada a Noar Singen im Sommer Maria Theresien-Platz 1. Andy Lee Lang Trio Lee Konitz Quartett Schmid — Breinschmid — Donchev Vienna Big Band Unit feat. Gregor Storf Quartett Swing Circle Sargfabrik Ensemble Metekhi Stephansplatz 1. Aquarium — Partyline der Musikuni live: Loyko Theater am Spittelberg 7. Mujeres de Tango Die Blues Schrammeln Tunnel 8. Jazz Session mit Michael Seyfried Venster99 9.

Best of Austria meets Classic — Zur Musik-X Altes Rathaus 1. Cornelia Mayer Zither Konzerthaus 3. The Recycling of Jazz X Schwarzberg 4. Wohnzimmertag der Erste Belvedere 3. Der Traum von Europa Stationenlesung; Anmeldung! Das ist ja wohl der Horror! Die rote Frau Metropol Changing Perceptions — Fotografie Workshops Back to the Club! Mit Baby im Museum: Sag's durch die Blume Belvedere 21 3. Auftakt zum Sommerleseclub 6 bis 14 J. Pack die Badehose ein More Than A Selfie! Pi, Pa, Porzellan — nur nicht fallen lassen Workshop, ab 4 J. MS Admiral Tegetthoff 2. IceMaker Workshop, 4 bis 10 J.

Das Krokodil und die Sonne und andere Sterngeschichten 5—8 J. Space4Kids 7 bis 10 J. Bilderbuch am Himmel ab 12 J. Solaris ab 11 J. Ein Streifzug durch das Sonnensystem Prater, Wiese zwischen Luftburg und Schweizerhaus 2. Kinder-Circus Louis Knie jun. Wiener Kinderlesefest Gratisbuchaktion , http: Mini Mobil Erlebnisbereich, 2 bis 8 J. Aus dem Weg — hier kommen wir! Workshop, 4 bis 7 J. Die Aha-Tour Workshop, 8—12 J.

• Meaning of "kardinal" in the German dictionary!
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Blubber di Blubb Workshop, 4 bis 7 J. Zoom Ozean Spielund Erlebnisbereich, bis 6 J. Was passiert, wenn niemand da ist? Power — Muskelkraft oder Kraftwerk? Don Quixote Ballettratten Theater am Spittelberg 7. Valentina und die geheimnisvolle Quelle im Zauberwald Zauberzirkus, ab 3 J.

Theater der Jugend — Renaissancetheater 7. Theater der Jugend — Theater im Zentrum 1. Fr, Mo, Di Gaudiopolis — Stadt der Freude performativer Museumsrundgang mit anschl. Lustfeuerwerker, Ameisler und Abtrittanbieter, wer kennt diese Berufe noch? Bei den Ausgrabungen 1. Wien auf den zweiten Blick: Servus Piefke Belvedere 3. Wie kommen Amor, Silber und eine antike Vase ins Bild? Sag's durch die Blume! Zur ungarischen Kunst der Zwischenkriegszeit Musik liegt in der Luft: Sprachkunst — Bildkunst Die Wiener Altstadt zwischen Hofburg und St.

Wien — vom Hakenkreuz zum Russenstern Eingang der Schottenkirche 1. Der Hase mit den Bernsteinaugen Esperantomuseum 1. Nicht nur ein Heuriger: Die Hermesvilla und ihre Geschichte Hietzinger Friedhof Dritte Mann Tour ab 12 J. Kaiser Franz Josef Anmeldung info kapuzinergruft.

Zu Gast im Salon: Kunstreise New York — Paris Anmeldung vermittlung kunstforumwien.

New York — Paris — Hollywood: Peter Paul Rubens — Maria Lassnig Ein Maler als Modell Gott erhalte unsern Kaiser! The Heidi Horten Collection Altstadt zwischen alten Stadtmauern und dem Judenplatz Dunkle Geschichten aus dem Alten Wien Von der Postsparkasse zur Postmoderne Besuch von Schloss Loosdorf; Anmeldung mak.

Tour of the MAK in engl. Durchgang neben der Kirche , www. Tour in English Quer durch das mumok Ein Wiener Diwan Museumsquartier 7. Die pathologischanatomische Sammlung im Narrenturm Anmeldung erforderlich , Nationalpark-Boot 1. Manufaktur und Museum Wien — meine wilden 80er Tour mit Renate TP: Dialog im Dunkeln Reservierung erforderlich! Eros um TP: Musik liegt in der Luft Zeitreise durch die Geschichte der Musikinstrumente Vienna International Center Urania Sternwarte 1. VinziDorfWien Volkskundemuseum Wien 8.

Testimony — Truth or Politics. Unbekanntes unterirdisches Wien Eintritte nicht inkl. Entdecken Sie das Alte Wien! Vor der Secession 1. First Vienna Food Tour Wien auf den ersten Blick: Die Wiener Altstadt zwischen St. Stadtgeschichte als Kurzgeschichte Mit Haut und Haar.

Josef Pieper

Liebe, Tod und Leidenschaft. Der Wiener Zentralfriedhof — Stadt der Toten. To Russia with love. Show your Pride Radfahrerinnen und Radfahrer willkommen! Lobau — Rettet die Lobau! Radfahrerinnen und Radfahrer willkommen , www. Wald- und Wiesenlauf Laufen, Nordic Walking , www. Yoga der Weisheit X-Cross Run 2 km Kids Challenge ab Madame Baheux , http: Sommerfest der Brotfabrik Diskussionen u. Flohmarkt im Innenhof Fasanviertel, 3.

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Swing 'n' Roll King D. Theorie Praxis Techno live: Man Swinge den Spritzwein! Sample Sale Gatterburggasse Flohmarkt am Naschmarkt Nordbahnhalle 2. Piazza Star 22 Bauernmarkt Stadlau Sportzentrum Marswiese Kinderflohmarkt am Sportfest Stadlauer Park Wochenmarkt Kooperation von WUK bio. Vienna Dungeon Show Hoher Markt 4 1. Der Weiberkrieg von Sumsenbach Stegreif Klassik 3. Die Erbschleicher Stegreif Klassik 4. Der Niggl macht einen Seitensprung Stegreif Klassik 8.

Die Patentjungfrau Stegreif Klassik Blasi die Sexbombe Stegreif Klassik Das Hoserl der Kathrein Stegreif Klassik. Das Mordsweib vom Hunglbrunn Wiener Lustspielhaus 1. Der eingebildete Kranke neu verschrieben. Warum habe ich alles und nicht mehr? Absolute Weltklapse — eine Einweisung Anekdoten aus meinem Leben Iss was G'Scheitz Vollpension Wiener Lustspielhaus 1. Show Arena Bar 5. Starlights from Old Broadway Der Ring des Nibelungen. From Berlin with Love Ludique! Pflanz der Vampire — Das Grusical. Musik-E Altes Rathaus 1.

Mozartkonzerte im Sommer Deutschordenshaus 1. So, Do, Fr Mozart Ensemble Wien Ehrbar Saal 4. Vienna Concert Orchestra 5. Orchester , Solisten der Salzburger Konzertgesellschaft 7. Viennese Legacy Kursalon im Stadtpark 1. Dozentenkonzert Wiener Musikseminar Wiener Musikseminar — Teilnehmerkonzert Deutsche Streicherphilharmonie, Wolfgang Hentrich The World Orchestra Festival: Gala Concert I Gala Concert II The World Peace Choral Festival: Wiener Mozart Orchester St.

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Full text of "The Occult Roots Of Nazism"

Antonio Vivaldi — Die vier Jahreszeiten 6. Solisten des Wiener KammerOrchesters A. Vivaldi, Die vier Jahreszeiten , www. Church of Misery Kleine Halle: Mitten im Dritten Cafe Schopenhauer Gipsy Swing Sommerfestival Chelsea 8. Helene Fischer Flex 1. Cornelia Mayer Zither Galerie Slavik 1. Wienerliedstammtisch Haus der Musik 1.

Elvis Week Vienna Herrgott aus Sta Sangam ndische klassische Musik und Kathak Tanz Local Karl Ratzer Quintett The Stanley Clarke Band Roy Ayers Ubiquity Christian Sands Trio Nicolas Simion Sextett Jan Sturiale 'Roadmaps' Dweezil Zappa plays Frank Zappa Praterstern 2. Roland Sulzer Schutzhaus Predigtstuhl Weana Spatz'n Club Summerstage 9. Rian Szene Wien Iced Earth Theater am Spittelberg 7. The Led Farmers 6. Omar Bashir Group feat. Jacqueline Patricio Da Luz Trio Spittelberg Crew and Friends Rory Six Trabrennbahn Krieau 2.

Judas Priest Wuk 9. The Naked And Famous. Musik-X Dritte Mann Museum 4. Studio Dan Strenge Kammer: Shakuhachi-Konzert Theater am Spittelberg 7. Zeichnen nach der Antike Zeichnen in der Glyptothek, Anmeldung: Entdecke die Rampensau in Dir Clowns und ihre Geschichten 6. Kinder Architekturzentrum Wien 7. Lego Bauevent Workshop 2. Klimt ist nicht das Ende. Aufbruch im Mitteleuropa Unteres Belvedere: Kreativworkshop, 6 bis 12 J.

Das Unsichtbare wird sichtbar 9. Zeitreise mit Polaroids Ferienspiel, 10 bis 13 J. Einmal Bildhauer sein Workshop, 6 bis 12 J. Buchseiten im Blumenfieber Ferienspiel, 3 bis 6 J. Mal Dir deinen Sommer bunt! Berufsausbildungszentrum des bfi Wien RoboManiac Robotik-Feriencamp, 7 bis 10 J.

RoboManiac Robotik-Feriencamp, ab 5 J. RoboManiac RobotikFeriencamp, 11 bis 14 J. Spielgeschichten mit Paul ab 5 J. Designe dein Lieblingsteil 9. Ob Sonne oder Regen, die Ferien werden bunt! Von Flamingos und PomPoms