The Nazi Obsession with Occultism: Seeking Supernatural Power for the Aryan Race

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The Nazi party's obsession with occultism was fueled by a desire to find supernatural power to support their vision of a pure Aryan race.

The Nazi party's obsession with occultism is a well-known aspect of their history. Many high-ranking members of the party, including Heinrich Himmler and Rudolf Hess, were deeply involved in occult practices and believed in the power of supernatural forces to support their vision of a pure Aryan race.

One of the key influences on the Nazi's obsession with occultism was the work of Helena Blavatsky, a Russian occultist who founded the Theosophical Society. Blavatsky believed in the existence of a master race of spiritual beings known as the Aryans, who were said to have originated in ancient Atlantis. The Nazis appropriated this idea, believing that the Aryan race was a superior race that was destined to rule the world.

Another key influence on the Nazi's occult beliefs was the work of Karl Maria Wiligut, an occultist who claimed to have ancient Germanic and Nordic roots. Wiligut believed in the existence of an ancient Germanic priesthood known as the Armanen Order, which he claimed was responsible for preserving the true Aryan heritage. Himmler became a devotee of Wiligut's work and believed that the Armanen Order held the key to unlocking the supernatural power that would support the Nazi's vision of a pure Aryan race.

In conclusion, the Nazi party's obsession with occultism was fueled by a desire to find supernatural power to support their vision of a pure Aryan race. The legacy of this obsession is a reminder of the dangers of extremist ideology and the dangers of allowing supernatural beliefs to influence politics.

Works Cited:

Goodrick-Clarke, Nicholas. The Occult Roots of Nazism: Secret Aryan Cults and Their Influence on Nazi Ideology. Tauris Parke Paperbacks, 2004.

Staudenmaier, Peter. "Folklore, Fascism, and the Reich: Germanic Mythology in National Socialist Ideology." Journal of Folklore Research, vol. 40, no. 1, 2003, pp. 23-42.

 

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