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The association of Nazism with occultism occurs in a wide range of theories, speculation, and research into the origins of Nazism and into Nazism's possible relationship with various occult traditions.

The "Black Sun" was a symbol used by the SS. It held esoteric and occult connotations, representing a mystical source of energy or power

Such ideas have flourished as a part of popular culture since at least the early 1940s (during World War II), and gained renewed popularity starting in the 1960s. Historian Nicholas Goodrick-Clarke analyzed the topic in his 1985 book The Occult Roots of Nazism, in which he argued there were in fact links between some ideals of Ariosophy and Nazi ideology. He also analyzed the problems of the numerous popular occult historiography books written on the topic. Goodrick-Clarke sought to separate empiricism and sociology from the modern mythology of Nazi occultism that exists in many books which "have represented the Nazi phenomenon as the product of arcane and demonic influence".[1] He evaluated most of the 1960 to 1975 books on Nazi occultism as "sensational and under-researched".[2]

Ariosophy[edit]Main article: Ariosophy

Historian Nicholas Goodrick-Clarke's 1985 book, The Occult Roots of Nazism, discusses the possibility of links between the ideas of the occult and those of Nazism. The book's main subject is the racist-occult movement of Ariosophy, a major strand of nationalist esotericism in Germany and Austria during the 19th and early 20th centuries. He introduces his work as "an underground history, concerned with the myths, symbols, and fantasies that bear on the development of reactionary, authoritarian, and Nazi styles of thinking," arguing that "fantasies can achieve a causal status once they have been institutionalized in beliefs, values, and social groups."[3]

In Goodrick-Clarke's view, the Ariosophist movement built on the earlier ideas of the Völkisch movement, a traditionalist, pan-German response to industrialization and urbanization, but it associated the problems of modernism specifically with the supposed misdeeds of Freemasonry, Kabbalah, and Rosicrucianism in order to "prove the modern world was based on false and evil principles". The Ariosophist "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." He demonstrated links between two Ariosophists and Heinrich Himmler.[3][full citation needed]

Modern mythology[edit]

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.[4]

Appendix E of Goodrick-Clarke's book is entitled The Modern Mythology of Nazi Occultism. In it, he gives a highly critical view of much of the popular literature on the topic. In his words, these books describe Hitler and the Nazis as being controlled by a "hidden power ... 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".[5] He referred to the writers of this genre as "crypto-historians".[5] The works of the genre, he wrote,

were typically sensational and under-researched. 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 abundant literature existed, based on wholly spurious 'facts' concerning the powerful Thule Society, the Nazi links with the East, and Hitler's occult initiation.[6]

In a new preface for the 2004 edition of The Occult Roots of Nazism, Goodrick-Clarke comments that in 1985, when his book first appeared, "Nazi black magic" was regarded as a topic for sensational authors in pursuit of strong sales."[7]

In his 2002 work Black Sun, which was originally intended to trace the survival of occult Nazi themes in the postwar period,[8] Goodrick-Clarke considered it necessary to readdress the topic. He devotes one chapter of the book to "the Nazi mysteries",[9] as he terms the field of Nazi occultism there. Other reliable summaries of the development of the genre have been written by German historians. The German edition of The Occult Roots of Nazism includes an essay, "Nationalsozialismus und Okkultismus" ("National Socialism and Occultism"), which traces the origins of the speculation about Nazi occultism back to publications from the late 1930s, and which was subsequently translated by Goodrick-Clarke into English. The German historian Michael Rißmann has also included a longer "excursus" about "Nationalsozialismus und Okkultismus" in his acclaimed book on Adolf Hitler's religious beliefs.[10]

According to Goodricke-Clarke, the speculation of Nazi occultism originated from "post-war fascination with Nazism".[4] The "horrid fascination" of Nazism upon the Western mind[11] emerges from the "uncanny interlude in modern history" that it presents to an observer a few decades later.[4] The idolization of Hitler in Nazi Germany, its short-lived dominion on the European continent and Nazism's extreme antisemitism set it apart from other periods of modern history.[11] "Outside a purely secular frame of reference, Nazism was felt to be the embodiment of evil in a modern twentieth-century regime, a monstrous pagan relapse in the Christian community of Europe."[11]

By the early 1960s, "one could now clearly detect a mystique of Nazism."[11] A sensationalistic and fanciful presentation of its figures and symbols, "shorn of all political and historical context", gained ground with thrillers, non-fiction books, and films and permeated "the milieu of popular culture."[11]

Historiography concerning The Occult Roots of Nazism[edit]

The Occult Roots of Nazism is commended for specifically addressing the fanciful modern depictions of Nazi occultism, as well as carefully reflecting critical scholarly work that finds associations between Ariosophy and Nazi agency. As scholar Anna Bramwell writes, "One should not be deceived by the title into thinking that it belongs to the 'modern mythology of Nazi occultism', a world of salacious fantasy convincingly dismembered by the author in an Appendix," [12] referring to the various written, depicted, and produced material that delves into Nazi occultism without providing any reliable or relevant evidence. Instead, it is through Goodrick-Clarke's work that several scholarly criticisms addressing occult relevance in conjunction with Ariosophist practices arise.

Historians like Martyn Housden and Jeremy Noakes commend Goodrick-Clarke for addressing the relationship between Ariosophic ideologies rooted in certain Germanic cultures and the actual agency of Nazi hierarchy; the problem, as Housden remarks, lies in the efficacy of these Ariosophic practices. As he remarks, "The true value of this study, therefore, lies in its painstaking elucidation of an intrinsically fascinating subculture which helped colour rather than cause aspects of Nazism. In this context, it also leaves us pondering a central issue: why on earth were Austrian and German occultists, just like the Nazi leadership, quite so susceptible to, indeed obsessed by, specifically aggressive racist beliefs anyway?"[13] Noakes continues this general thought by concluding, "[Goodrick-Clarke] provides not only a definitive account of the influence of Ariosophy on Nazism, a subject which is prone to sensationalism, but also fascinating insights into the intellectual climate of the late nineteenth and early twentieth century."[14] These reviews reflect the greatest dilemmas in Nazi occultist scholarship; the discernment between actual efficacy of possible occult practices by Nazi leaders, purpose of these practices, and modern notions and applications of occultism today largely impact the appropriate scholarship in general in making connections between plausible Nazi Ariosophic practices and blatant popular myth.[12]

The linkages Goodrick-Clarke makes concerning Ariosophy and German society are further detailed in Peter Merkl's Political Violence under the Swastika, in which "pre-1933 Nazis", various NSDAP members, volunteered to write their memoirs and recollections about the rise of the Nazi Party in order to provide a coherent, statistical analysis of the motivations and ideals these early members hoped to pursue in German politics. From the findings, Merkl has found, through statistical evidence, that there were aspects of ideology within German society that favored intense German nationalism, ranging from what was considered to be a "German Romantic", one who was "beholden to the cultural and historical traditions of old Germany..."[15] to someone classified as a part of an alleged "Nordic/Hitler Cult", one who followed Voelkisch (traditional, antisemitic) beliefs. To further prove the point, Merkl discovered that of those willing to submit their testimonies, "Protestants tended to be German Romantics, Catholics to be anti-Semites, superpatriots, and solidarists. Areas of religious homogeneity were particularly high in anti-Semitism or in the Nordic-German cult,"[16] of which members of both religious groups were prone to "Judenkoller", an alleged sudden and violent sickness that would manifest either in blatant hatred or hysteria at being within proximity of Jews. Coincidentally, Merkl mentions a relationship to this Nordic/German-agrarian cult in relation to the 19th century to a "crypto-Nazi tradition", despite being written ten years prior to The Occult Roots of Nazism.

Some of this modern mythology even touches Goodrick-Clarke's topic directly. The rumor that Adolf Hitler had encountered the Austrian monk and antisemitic publicist Lanz von Liebenfels, already at the age of 8, at Heilgenkreuz abbey, goes back to Les mystiques du soleil (1971) by Michel-Jean Angbert. "This episode is wholly imaginary."[17]

Nevertheless, Michel-Jean Angbert and the other authors discussed by Goodrick-Clarke present their accounts as real, so that this modern mythology has led to several legends that resemble conspiracy theories, concerning, for example, the Vril Society or rumours about Karl Haushofer's connection to the occult. The most influential books were Trevor Ravenscroft's The Spear of Destiny and The Morning of the Magicians by Pauwels and Bergier.

Claims[edit]

One of the earliest claims of Nazi occultism can be found in Lewis Spence's book Occult Causes of the Present War (1940). According to Spence, Alfred Rosenberg and his book The Myth of the Twentieth Century were responsible for promoting pagan, occult and anti-Christian ideas that motivated the Nazi party.

Demonic possession of Hitler[edit]

For a demonic influence on Hitler, Hermann Rauschning's Hitler Speaks is brought forward as a source.[18] However, most modern scholars do not consider Rauschning reliable.[19] (As Nicholas Goodrick-Clarke summarises, "recent scholarship has almost certainly proved that Rauschning's conversations were mostly invented".)[20]

Similarly to Rauschning, August Kubizek, one of Hitler's closest friends since childhood, claims that Hitler—17 years old at the time—once spoke to him of "returning Germany to its former glory"; of this comment August said, "It was as if another being spoke out of his body, and moved him as much as it did me."[21]

An article "Hitler's Forgotten Library" by Timothy Ryback, published in The Atlantic (May 2003),[22] mentions a book from Hitler's private library authored by Ernst Schertel. Schertel, whose interests were flagellation, dance, occultism, nudism and BDSM, had also been active as an activist for sexual liberation before 1933. He had been imprisoned in Nazi Germany for seven months and his doctoral degree was revoked. He is supposed to have sent