Rudolf Hess and the Jewish Drug
Relevant Chapters
At Nuremberg, Rudolf Hess was apparently preparing to make what he referred to as a “great revelation” that appears to betray a connection to the CIA’s own attempts at “mind-control” through the use of various psychotropic drugs, particularly LSD, experimentation which they reportedly inherited from the Nazis. Prisoner liaison Gustave M. Gibert discovered what this may have been in Hess’ British medical records, where he presented his doctor with a list of world leaders he believed had been hypnotized by a secret Jewish drug that would put them in a mental state where they would do things they normally would not. Included in the list were Prime Minister Winston Churchill, his deputy Anthony Eden, Umberto II of Italy, Claus von Stauffenberg—who was one of the leaders of the failed July 20 plot of 1944 to assassinate Hitler—and Hess himself.[1]
Before Hitler rejected the idea, Hess wanted to establish a large Central Institute for Occultism with faculties like a modern university with his astrologer Dr. Schulte Strathaus.[2] Strathaus was an enthusiastic supporter of the Munich doctor and parapsychologist Albert von Schrenck-Notzing (1862 – 1929), who was connected to the birth of the field of psychiatry and the study of hypnotism.[3] Research psychiatrist E. Fuller Torrey in The Mind Game aligns hypnotic techniques with witchcraft.”[4] People have been employing hypnotic-type states for thousands of years, and in many cultures and religions. Hypnosis is what has been referred to in the past as casting a spell, or the trance or altered states of consciousness of mystics, mediums and shamans.
Albert von Schrenck-Notzing (1862 – 1929)
According to William Kroger and William Fezler in Hypnosis and Behavior Modification, “For centuries, Zen, Buddhist, Tibetan, and Yogic methods have used a system of meditation and an altered state of consciousness similar to hypnosis.”[5] When Ernest Hilgard, an American psychologist and professor at Stanford University—who became famous in the 1950s for his research on hypnosis—was asked what was the difference between hypnosis as used by a trained practitioner and that used by shamans or witch doctors, he responded, “Trained practitioners know a great deal about contemporary psychotherapy and hypnosis is merely adjuvant. In this they differ from those whose practices are essentially magical.”[6]
As shown in “The Consolation of Theosophy II,” an article by Frederick C. Crews for The New York Review of Books, several scholars have established that Freud was among the key figures who developed therapy through the retrieval of forgotten trauma, through a debt to Mesmer.[7] Western scientists first became involved in hypnosis around 1770, through the influence of occultist Franz Anton Mesmer. The theories and practices of mesmerism greatly influenced the up-and-coming field of psychiatry with such early practitioners as Jean Martin Charcot, Pierre Janet and Freud. Adam Crabtree’s From Mesmer to Freud: Magnetic Sleep and the Roots of Psychological Healing traces Mesmer’s use of hypnotism to uncover the influence of unconscious mental activity as the source of repressed thoughts or impulses in the theories of Freud. Jonathan Miller traced the steps by which psychologists gradually stripped Mesmerism of its occult associations, reducing it to mere hypnosis and thus paving the way for recognition of non-conscious mental functioning.[8]
Max Theon (1848 – 1927), born Louis-Maximilian Bimstein, Grand Master of the Hermetic Brotherhood of Luxor (HBofL)
Schrenck-Notzing became involved in the Cosmic Movement, established by Max Theon (1848 – 4 March 1927), born Louis-Maximilian Bimstein, a Polish Jewish Kabbalist and occultist. Theon was the Grand Master of the Hermetic Brotherhood of Luxor (HBofL), related to the “Brotherhood of Luxor” mentioned by Helena Blavatsky. Most of its members were also prominent members of the Theosophical Society.[9] The order’s teachings drew heavily from the sex magic of Paschal Beverly Randolph, who influenced groups such as the Ordo Templi Orientis (OTO) later headed by Aleister Crowley.
Theon gathered a number of students, including Charles Barlet and a Zionist and Kabbalist named Louis Themanlys, and they established the Cosmic Movement based on material channeled by Theon’s wife, which includes an account of creation that incorporates elements of Lurianic Kabbalah.[10] In 1934, Themanlys published Les merveilles du Becht (“Wonders of Becht”), the first book in French about the Baal Shem Tov. Also interested in the cosmic work were Tomáš Masaryk (who became the first President of Czechoslovakia), the poets Helene Vacaresco and Anna de Noailles, Dr. Serge Voronoff, the occultist and friend of Richard Wager, Edouard Schuré, the psychologist Albert von Schrenck-Notzing, the Princess of Rohan in Vienna, the Hellenist Mario Meunier, General Zinovy Peshkov, the Marchioness Ali Maccarani of Florence, and others.[11] According to a document authored by Peter Davidson, a Scottish Freemason who had been in contact with Francis George Irwin, the order was established by Theon, who when in England was initiated as a Neophyte by “an adept of the serene, ever-existing and ancient Order of the original HB of L.”[12] Theon recruited Davidson to join him in administering the HBofL. Together with Thomas H. Burgoyne, Theon and Davidson adapted Randolph’s The Mysteries of Eros and Eulis!, placing more emphasis on practical sex magic in the brotherhood’s curriculum.[13]
Eduard Schuré (1841 – 1929)
Eduard Schuré (1841 – 1929), a French publicist of esoteric literature, was listed by Lanz von Liebenfels, one of the early architects of the racial theories of the Nazis, as a representative of the tradition of “Ariosophy,” along with Eliphas Lévi, Josephin Péladan, Papus, H.P. Blavatsky, Franz Hartmann, Annie Besant, Charles Leadbeater. Schuré called the three most significant of his friendships those with Richard Wagner, Marguerita Albana Mignaty and Rudolf Steiner.[14] Impressed by Wagner’s Tristan and Isolde, he sought out the composer’s personal friendship. In 1873, he met Friedrich Nietzsche who shared his enthusiasm for Wagner. In 1884, he met H.P. Blavatsky and joined the Theosophical Society.
At the end of the nineteenth century, largely unacknowledged by historians of the human sciences, psychical researchers such as von Schrenck-Notzing, Frederic and Arthur Myers, Edmund Gurney, Julian Ochorowicz, Charles Richet, Max Dessoir, Richard Hodgson and Henry and Eleanor Sidgwick were actively involved in the development of the emerging science of psychology. “While rooted in attempts to test controversial claims of telepathy, clairvoyance and survival of death,” explains Sommer, “these contributions enriched early psychological knowledge quite independently of the still hotly debated evidence for ‘supernormal’ phenomena.”[15] Joseph Jastrow, one of the founding members of the American Society for Psychical Research, reminisced about the problem of psychical research, “which in the closing decades of the nineteenth century was so prominent that in many circles a psychologist meant a ‘spook hunter’.”[16]
For the most part, as indicated by Andreas Sommers, historians have failed to assess the wider implications of the fact that William James, the founder of academic psychology in America, considered himself a psychical researcher and sought to assimilate the scientific study of mediumship, telepathy and other paranormal subject into the new field. In 1884, William James became a founding member of the American Society for Psychical Research (ASPR) and, in 1894 and 1895, a president of the SPR, and he reviewed and defended the work of the SPR in psychology and science periodicals like Mind, the Psychological Review, Nature and Science.
Freud, Carl Jung and Sandor Ferenczi along with other members of the growing world of psychoanalysis, in front of Clark University (1909)
Dr. Wilhelm Hübbe-Schleiden (1846-1916)
Sigmund Freud and William James met once in 1909, at a gathering of psychologists at Clark University in Worcester, Massachusetts. Several other psychologists who had also attended soon came to achieve renown in their own right, including Carl Jung, Alfred Adler, and Ernest Jones, who had arrived with Freud. But it was Freud who was the star attraction at the conference, and it was his Five Lectures on Psycho-Analysis that James had come to hear. In the late 1880s, Freud studied hypnotism under Hippolyte Bernheim (1840 – 1919) in Nancy, together with Wilhelm Hübbe-Schleiden. Bernheim was a Jewish physician and neurologist from France, chiefly known for his theory of suggestibility in relation to hypnotism.[17] Bernheim also had a significant influence on Freud, who had visited Bernheim in 1889, and witnessed some of his experiments. Freud would later refer to himself a pupil of Bernheim, and it was out of his practice of Bernheim’s suggestion and hypnosis that psychoanalysis would evolve.[18] Freud had already translated Bernheim’s On Suggestion and its Applications to Therapy in 1888, and later described how “I was a spectator of Bernheim’s astonishing experiments upon his hospital patients, and I received the profoundest impression of the possibility that there could be powerful mental processes which nevertheless remained hidden from the consciousness of man.”[19]
Hübbe-Schleiden was an associate of Henry Steel Olcott and Annie Besant, who founded the German Theosophical Society, to which belonged Franz Hartmann and Rudolf Steiner. It has been suggested that the hasty attempt to found a German branch of the Theosophical Society sprang from Blavatsky’s desire for a new center after a scandal involving charges of charlatanism against the theosophists at Madras early in 1884 by Richard Hodgson of the SPR.[20] Hübbe-Schleiden was also a founding member of the formation of the German Gesellschaft für psychologische Forschung (“Society for Psychological Research”), established in 1890 with von Schrenck-Notzing and fellow SPR member Max Dessoir (1867 – 1947).[21] According to Andreas Sommer, Dessoir and Schrenck-Notzing closely followed the example of SPR member William James by acting as conduits for French and English strands of experimental psychology.[22]
Dessoir, who was born in Berlin into a German Jewish family, was an associate of Pierre Janet and Freud. Dessoir was an amateur magician who had used the pseudonym “Edmund W. Rells,” and was interested in the history and psychology of magic. Dessoir is also known for his coinage of the term “Parapsychologie” in an attempt to delineate the scientific study of a certain class of “abnormal,” though not necessarily pathological mental phenomena. He published a series of articles entitled The Psychology of Legerdemain, which were printed in five weekly installments for the Open Court journal in 1893.[23] He was a professor at Berlin from 1897 until 1933, when the Nazis forbade him to teach.
The Gesellschaft was an amalgamation of two previously existing associations: the Psychologische Gesellschaft (“Psychological Society”) in Munich, cofounded by Schrenck-Notzing, and the Gesellschaft für Experimental-Psychologie (“Society of Experimental Psychology”) in Berlin under the leadership of Dessoir. Both organizations were founded as psychical research societies similar to the SPR in England, whose research program, which included studies of telepathy, apparitional experiences, mediumship, and hypnotism, they attempted to emulate. In her study of fin-de-siecle German occultism, Corinna Treitel noted that although historians have been reluctant to explore the co-emergence of psychical research and academic psychology, there is much evidence to suggest that a history of German psychology would not be complete without it.[24]
The foundation of the Psychologische Gesellschaft in 1886 was preceded in January of the same year by Hübbe-Schleiden’s periodical The Sphinx, which was a powerful influence in the German occult revival until 1895. Both Dessoir and Schrenck-Notzing were regular contributors. The focus of publication was the promotion of the “transcendental psychology” of Carl du Prel (1839 – 1899), a German philosopher and writer on mysticism and the occult, as outlined in his Philosophie der Mystik. According to Sommer, “It was owing to the purpose of establishing du Prel’s transcendental psychology, whose empirical foundations were research into dreams, mesmerism, somnambulism, and hypnotism, that The Sphinx became one of the most important—if not the most important—early German periodicals serving as a conduit for the latestworks in hypnotism from France and England.”[25] The fourth edition of Freud’s The Interpretation of Dreams (1914) positively cites du Prel as both a mystic and one whose conclusions parallel and apply Freud’s work.[26]
Schrenck-Notzing and medium Eva Carrière producing an ectoplasm
Schrenck-Notzing devoted his time to the study of paranormal events connected with mediumship, hypnotism and telepathy. He investigated spiritualist mediums such as Willi Schneider, Rudi Schneider, and Valentine Dencausse.[27] Also a witness to these experiments was author Thomas Mann, who detailed his experiences with Willy and Rudi Schneider in Okkulte Erlebnisse (“Occult Experiences”). Schrenck-Notzing investigated the medium Eva Carrière. Carrière was well known for running around the séance room naked indulging in sexual activities with her audience. During the course of the séance sittings with Schrenck-Notzing, her companion Juliette Bisson would put her finger into Eva’s vagina to ensure no “ectoplasm” had been placed there beforehand to deceived the investigators, and she would also strip nude at the end of a séance, demanding another full gynecological exam.[28] Carrière’s psychic performances were investigated by Arthur Conan Doyle, and Harry Houdini dismissed her performance as a magician’s trick, the Hindu needle trick.[29] Schrenck-Notzing, however, believed the ectoplasm she produced was real. However, Schrenck-Notzing theorized that her ectoplasm “materializations” did not have anything to do with spirits, but were the result of “ideoplasty” in which the medium could form images onto ectoplasm from her mind.[30]
In the early 1890s, Prof Charles Robert Richet (1850 – 1935), the president of the British SPR, invited Schrenck-Notzing to attend sittings with the notorious Italian medium Eusapia Paladino, who converted previous sceptics, such as Cesare Lombroso, Enrico Morselli and Pierre Curie, to a belief in paranormal phenomena.[31] Richet was a French physiologist at the Collège de France known for his pioneering work in immunology. In 1913, he won the Nobel Prize in Physiology or Medicine “in recognition of his work on anaphylaxis.” Richet devoted many years to the study of paranormal and spiritualist phenomena, coining the term “ectoplasm.” Richet also believed in the inferiority of blacks, was a proponent of eugenics and presided over the French Eugenics Society towards the end of his life.
Paladino claimed powers such as the ability to levitate tables, communicate with the dead through her spirit guide John King, and to produce other supernatural phenomena. Joseph Jastrow, in his book The Psychology of Conviction (1918), included a chapter denouncing Palladino as a fraud. Harry Houdini and Joseph Rinn also claimed her feats were conjuring tricks. Max Dessoir and Albert Moll of Berlin detected the precise substitution tricks that were used by Palladino. Dessoir and Moll wrote: “The main point is cleverly to distract attention and to release one or both hands or one or both feet. This is Paladino’s chief trick.”[32]
While Paladino would cheat whenever she was given the opportunity, she was nevertheless reported to have produced, sometimes under good conditions of experimental control, levitations and remote manipulations of objects, materializations of human forms and the development of bizarre pseudopodia. Many skeptical scientists who came to investigate her left as believers. For example, Cesare Lombroso, one of the chief enemies of psychical research and spiritualism in Italy, attended sittings with Palladino in the 1890s with the intent of exposing her, but left completely convinced and embraced the spirit hypothesis to explain some of these phenomena. Most other investigators of Palladino and other mediums, such as Charles Richet, Enrico Morselli, Théodore Flournoy and Schrenck-Notzing, however, rejected the spirit hypothesis and favored a psychodynamic explanation in terms of “teleplasty” or “ideoplasty,” describing the materializations as “externalized dreams” of physical mediums.[33]
The definitive blow to Paladino, and the credibility of mediums and seances in general, came when James’ student the Harvard psychologist Hugo Münsterberg—who worked for the German Propaganda Kabinett that counted George Sylvester Viereck, Otto Kahn’s friend Hanns Heinz Ewers, among its members and resources, who were all intimately acquainted with Aleister Crowley—with the help of a hidden man lying under a table, caught her levitating the table with her foot.[34] Münsterberg’s report, originally published in the Metropolitan Magazine in 1910, reprinted with minor changes in American Problems in 1912, was summarized in the New York Times and many other papers across the country and beyond, and publicized in both the popular and scientific press as the final verdict on paranormal phenomena for public general in general.[35] Münsterberg’s conclusion was that, “Her greatest wonders are absolutely nothing but fraud and humbug; this is no longer a theory but a proven fact.”[36] At the same time, however, Münsterberg believed that Paladino might not be held fully responsible for her deceptions, proposing that it was “improbable that Madame Palladino, in her normal state is fully conscious of this fraud. I rather suppose it to be a case of complex hysteria in which a splitting of the personality has set in.”[37]
In 1912, the SPR extended a request for a contribution to a special medical edition of its Proceedings to Sigmund Freud. Though according to Ronald W. Clark, “Freud surmised, no doubt correctly, that the existence of any link between the founding fathers of psychoanalysis and investigation of the paranormal would hamper acceptance of psychoanalysis” as would any perceived involvement with the occult. Nonetheless, Freud did respond, contributing an essay titled “A Note on the Unconscious in Psycho-Analysis” to the Medical Supplement to the Proceedings of the Society for Psychical Research.[38]
The uncle to Jung’s grandfather was Johann Sigmund Jung (1745 – 1824), a member of the Illuminati.[39] In his autobiography, Jung attributes the roots of his destiny as the founder of analytical psychology to his ancestor Dr. Carl Jung of Mainz (d. 1645), whom he portrays as a follower of the Rosicrucian and alchemist Michael Maier.[40] Jung indicated that his own grandfather, Carl Gustav Jung Sr., famous as a doctor in Basel, rector of the University and a Grand Master of Swiss Masons, and that his coat of arms included Rosicrucian and Masonic symbolism. During his student days, he entertained acquaintances with the family legend that his paternal grandfather was the illegitimate son of Goethe and his German great-grandmother, Sophie Ziegler.[41]
Jung’s mother, Emilie Preiswerk, was the youngest child of a distinguished Basel churchman and academic, Samuel Preiswerk (1799 – 1871), an antistes of the Swiss Reformed Church and a proto-Zionist, who taught Jung’s father Paul Hebrew at Basel University. Emilie’s father, who learned Hebrew because he believed it was spoken in heaven, accepted the reality of spirits, and kept a chair in his study for the ghost of his deceased first wife, who often came to visit him. Emilie herself often demonstrated “mediumistic powers” in her late teens and continued to enter curious trance states throughout her life, and during them she would communicate with the spirits of the dead.[42] In the doctoral thesis that emerged from these proceedings, On the Psychology and Pathology of So-called Occult Phenomena, Jung described séances held with his cousin Helene Preiswerk, whom Jung refers to her as a “young woman with marked mediumistic faculties,” and other family members.
In 1900, Carl Jung moved to Zürich and began working at the Burghölzli psychiatric hospital under Eugen Bleuler (1857 – 1939), a Swiss psychiatrist and eugenicist, whose thought was derived from Spinoza and Nietzsche. Bleuler was already in communication with Freud, who eventually developed a close friendship with Jung. For six years they cooperated in their work. As sitters in Schrenck-Notzing psychical research seances, Bleuler and Jung confirmed reports of movements of objects and other phenomena previously observed with Willi Schneider’s brother Rudi and his predecessors.
Eugen Bleuler (1857 – 1939)
Swiss psychiatrist Ernst Rüdin (1874 – 1952) developed the concept of “empirical genetic prognosis” of mental disorders, having worked as assistant to Bleuler, who was renowned for his work on schizophrenia.[43] Rüdin headed the Rockefeller-funded Kaisser Wilhelm institution in Münich. In 1932, Rüdin was designated president of the worldwide International Federation of Eugenics Organizations (IFEO) at the Third International Eugenics Congress in New York. When Hitler came to power, his regime appointed him head of the Racial Hygiene Society. Rüdin and his staff, as part of the Task Force of Heredity Experts chaired by SS chief Heinrich Himmler, drew up the Nazi sterilization law. It is estimated that between 220 000 and 269 500 individuals with schizophrenia were sterilized or killed. This total represents between 73 percent and 100 percent of all individuals with schizophrenia living in Germany between 1939 and 1945.[44] Rüdin has been cited as a more senior and influential architect of Nazi crimes than the infamous Josef Mengele who had attended his lectures and been employed by his Institute.
Records of the sittings with Rudi were compiled by Gerda Walther after Schrenck-Notzing’s death and published by his widow with a foreword by Bleuler.[45] Gerda Walther was also a close friend of Edith Stein (1891 – 1942), a German Jewish philosopher who converted to Catholicism and became a Discalced Carmelite nun. She was born into an observant Jewish family, but had become an atheist by her teenage years. From reading the works of the Marrano of the Carmelite Order, Teresa of Ávila, she was drawn to the Catholic faith. She was baptized on 1 January 1922 into the Catholic Church. In her childhood, Walther came into contact with her parents’ social democratic friends, including August Bebel, Klara Zetkin, Rosa Luxemburg, Wilhelm Liebknecht and Adolf Geck. Walther, who is considered an exponent of phenomenology, later became a student of philosopher Edmund Husserl (1859 – 1938), who was a major influence on Martin Heidegger, whom she met in 1929. She was executed at Auschwitz and eventually canonized as a martyr and saint of the Catholic Church. She was beatified in 1987 by Pope John Paul II as St. Teresa Benedicta of the Cross.
Anthony Masters in The Man Who Was M: The Life of Charles Henry Maxwell Knight, has claimed that Hess’ trip was part of a scheme devised by British Intelligence officer Ian Fleming, creator of James Bond, modelled on sorcerer John Dee. Masters also claims that Hess selected the date of the flight after he was informed by his astrologer Schulte-Strathaus, that there was going to be a rare alignment of six planets in the astrological sign of Taurus at the time of the full moon on May 11, 1941, exactly one day after his landing in Scotland. Hitler, who had not authorized the flight, saw it as a betrayal or the act of a mentally ill person. He ordered that all supporters should be arrested. On the morning of May 14, Schulte Strathaus was arrested and taken for questioning by the Gestapo. In the course of the investigation, Gerda Walther was arrested and interrogated about her correspondence with Schulte Strathaus. During the interrogation, Walther explained that she had seen Schulte Strathaus as an “enthusiastic supporter of Schrenck.”[46] Schulte Strathaus transferred to the Sachsenhausen concentration camp.[47]
In his statement to the court at Nuremberg, Hess claimed that he had predicted in advance that numerous of his former Nazi colleagues would make false confessions and incriminate their associates, and he implied that it may have been the result of mind-control. Hess cites a large Paris newspaper Le Jour which apparently revealed that the Moscow show trails employed “rather mysterious means.” He quoted the Vökisch Observer which reprinted from Le Jour: “These means make it possible for the selected victims to be made to act and speak according to the orders given them.” According to Hess, “The latter point is of tremendous importance in connection with the actions, the hitherto inexplicable actions of the personnel in the German concentration camps, including the scientists and physicians who made these frightful and atrocious experiments on the prisoners, actions which normal human beings, especially physicians and scientists, could not possibly carry out.” This explanation, according to Hess, is equally applicable to those who gave the order to perform these atrocities, all the way to Hitler himself. Hess mentions the testimony of Field Marshal Milch and that of a number of his comrades who told him that during the last years, Hitler’s “eyes and facial expression had something cruel in them, and even had a tendency towards madness.” Hess also remarked that those assigned to him while he was captive in England also were in “an abnormal state of mind,” as their eyes were “glassy and like eyes in a dream.” The same was the case with the British Army doctor who attended him, whom he named Dr. Johnston, a Scotsman. Lastly, Hess notes that reports of the Moscow trials also described the defendants has having strange eyes.
Final statement Rudolf Hess
[1] Nuremberg: Nazis on Trial. Episode 3. BBC Documentary (2006).
[2] Joseph Howard Tyson. The Surreal Reich (iUniverse, 2010), p. 361.
[3] Gerda Walther. Zum anderen Ufer. Vom Marxismus und Atheismus zum Christentum (Reichl Verlag, St. Goar 1960), S. 473f., 591.
[4] E. Fuller Torrey. The Mind Game (New York: Emerson Hall Publishers, Inc., 1972), p. 70.
[5] William Kroger & William Fezler. Hypnosis and Behavior Modification: Imagery Conditioning (Philadelphia: J. B. Lippincott Co., 1976), p. 412.
[6] Letter to the authors (September 15, 1985), Martin and Deidre Bobgan. Hypnosis: Medical, Scientific, or Occultic? (Santa Barbara: EastGate Publishers, 2001) p. 91.
[7] See, e.g., Henri F. Ellenberger. The Discovery of the Unconscious: The History and Evolution of Dynamic Psychiatry (Basic Books, 1970); Malcolm Macmillan, Freud Evaluated: The Completed Arc (North-Holland, 1991; second edition forthcoming from MIT Press, 1997); and Adam Crabtree, From Mesmer to Freud: Magnetic Sleep and the Roots of Psychological Healing (Yale University Press, 1993).
[8] Jonathan Miller. “Going Unconscious,” in Hidden Histories of Science, edited by Robert B. Silvers (New York Review Books, 1995), pp. 1-35; cited in Frederick C. Crews, “The Consolation of Theosophy II” The New York Review of Books Vol. 43, No. 15 (October 3, 1996).
[9] Joscelyn Godwin, Christian Chanel &, John Patrick Deveney. The Hermetic Brotherhood of Luxor: Initiatic and Historical Documents of an Order of Practical Occultism (Samuel Weiser, 1995).
[10] Max Théon & Alma Théon. La Tradition Cosmique, 6 Vols, (Bibliothèque Chacornac/Publications Cosmiques, Paris, 1903).
[11] Pascal Themanlys. “Le Mouvement Cosmique.” Retrieved from http://www.abpw.net/cosmique/theon/mouvem.htm
[12] Godwin, Chanel & Deveney. The Hermetic Brotherhood of Luxor, p. 95
[13] Nevill Drury. Stealing Fire from Heaven: The Rise of Modern Western Magic (New York: Oxford University Press, 2011), p. 104.
[14] Paul M. Allen, biographical introduction to Schuré’s The Great Initiates.
[15] Andreas Sommer. “Policing Epistemic Deviance: Albert von Schrenck-Notzing and Albert Moll.” Medical History, 2012 Apr; 56(2): 255–276.
[16] Jastrow. Autobiography. in Carl Murchison [ed.] A History of Psychology in Autobiography, vol. 1 (Worcester, MA: Clark University Press, 1930), pp. 135–62, cited in Sommer. “Policing Epistemic Deviance.”
[17] R. Gregory ed. The Oxford Companion to the Mind (1987), p. 332.
[18] Sigmund Freud. Introductory Lectures of Psychoanalysis (PFL 1) p. 501-2.
[19] Cited in Ernest Jones. The Life and Work of Sigmund Freud (1964) p. 211.
[20] Goodrick-Clarke. The Occult Roots of Nazism, p. 23.
[21] Andreas Sommer. “Normalizing the Supernormal: The Formation of the “Gesellschaft Für Psychologische Forschung” (“Society for Psychological Research”), c. 1886–1890.” Journal of the History of the Behavioral Sciences, 2013 January; 49(1): 18–44.
[22] Andreas Sommer. “Policing epistemic deviance: Albert Von Schrenck-Notzing and Albert Moll(1).” Medical History. 56: 255–276.
[23] Colin Williamson. Hidden in Plain Sight: An Archaeology of Magic and the Cinema (Rutgers University Press, 2015), p. 203.
[24] C. Treitel. A science for the soul. Occultism and the genesis of the German modern (Baltimore: Johns Hopkins University Press, 2004), p. 45
[25] Andreas Sommer. “Normalizing the Supernormal: The Formation of the “Gesellschaft Für Psychologische Forschung” (“Society for Psychological Research”), c. 1886–1890.” Journal of the History of the Behavioral Sciences, 2013 Jan; 49(1): 18–44.
[26] Jason Josephson-Storm. The Myth of Disenchantment: Magic, Modernity, and the Birth of the Human Sciences (Chicago: University of Chicago Press, 2017), p. 179-80.
[27] Andreas Sommer. “Policing Epistemic Deviance: Albert von Schrenck-Notzing and Albert Moll.” Medical History, 2012 Apr; 56(2): 255–276.
[28] Kalush. The Secret Life of Houdini: The Making of America’s First Superhero (Atria Books, 2006). p. 419.
[29] Harry Houdini. A Magician among the Spirits (Cambridge Library Collection - Spiritualism and Esoteric Knowledge). (Cambridge University Press, 2011).
[30] M. Brady Brower. Unruly Spirits: The Science of Psychic Phenomena in Modern France (University of Illinois Press, 2010), p. 120.
[31] Sommer. “Policing Epistemic Deviance.”
[32] Joseph Jastrow. The Psychology of Conviction (Houghton Mifflin Company, 1918), pp. 100–111.
[33] Sommer. “Policing Epistemic Deviance.”
[34] C.E.M. Hansel. ESP and Parapsychology: A Critical Re-Evaluation (Prometheus Books, 1980). pp. 58–64.
[35] Sommer. “Policing Epistemic Deviance.”
[36] Hugo Münsterberg. American Problems from the Point of View of a Psychologist (New York: Moffat, Yard, 1912).
[37] Ibid.
[38] James P. Keeley. “Subliminal Promptings: Psychoanalytic Theory and the Society for Psychical Research.” American Imago, vol. 58 no. 4, 2001, pp. 767–791.
[39] Terry Melanson. “Was Carl Jung’s Ancestor an Illuminatus?” Bavarian-Illuminati.com ((17/2/2009)). Retrieved from http://www.bavarian-illuminati.info/2009/02/was-carl-jungs-ancestor-an-illuminatus/
[40] Hereward Tilton. The Quest for the Phoenix: Spiritual Alchemy and Rosicrucianism in the Work of Count Michael Maier (1569-1622), (Walter de Gruyter, 2003), p. 23.
[41] Gerhard Wehr. Jung: A Biography (Boston/Shaftesbury, Dorset: Shambhala, 1987), p. 14.
[42] Gary Lachman. Jung the Mystic (Penguin Publishing Group. Kindle Edition), p. 18.
[43] Müller A, Hell D. “Eugen Bleuler and forensic psychiatry.” International Journal of Law and Psychiatry (2002; 25) pp. 351-360.
[44] E. Fuller Torrey and Robert H. Yolken. “Psychiatric Genocide: Nazi Attempts to Eradicate Schizophrenia,” Schizophrenia Bulletin (Volume 36, Issue 1).
[45] Ibid.
[46] Gerda Walther. Zum anderen Ufer. Vom Marxismus und Atheismus zum Christentum (Reichl Verlag, St. Goar 1960), S. 473f., 591.
[47] Susanne Meinl. Bodo Hechelhammer: Geheimobjekt Pullach (Berlin: Christoph Links Verlag, 2014), S. 55 ff.