Eyes Wide Open: Sex, Zionism, Anti-Semitism and Stanley Kubrick

Dream Story

Eyes Wide Shut was based on Dream Story (Traumnovelle), by Arthur Schnitzler (1862 – 1931), a friend of both Sigmund Freud and Theodor Herzl

Movie director Stanley Kubrick, widely considered one of the greatest filmmakers of all time, is recognized for imparting his films with his knowledge of deep politics, including Dr. Strangelove (1964), a former Nazi and scientist, suggesting Operation Paperclip, and A Clockwork Orange (1971) about mind-control. It has been claimed that when Kubrick’s 2001: A Space Odyssey, was in post-production in early 1968, NASA secretly approached him to direct the first three Moon landings.[1] Kubrick died on March 7, 1999, six days after showing the final cut of Eyes Wide Shut, an erotic mystery psychological drama, featuring a secret society performing masked orgies at Mentmore Towers, a nineteenth-century English country house built between 1852 and 1854 for the Rothschild family in the village of Mentmore in Buckinghamshire.

Eyes Wide Shut was developed in 1968 after Kubrick read Dream Story (Traumnovelle), by Arthur Schnitzler (1862 – 1931)—a friend of both Sigmund Freud and Theodor Herzl—when Kubrick was looking for a project to follow 2001: A Space Odyssey. Like several other leading Jewish intellectuals, Schnitzler was a member the Pernerstorfer Circle, which contributed to the development of Pan-German, which originally sought to unify all the German-speaking people. From the late nineteenth century, many Pan-Germanist thinkers, since 1891 organized in the Pan-German League, had adopted openly ethnocentric and racist ideologies, and ultimately gave rise to the foreign policy Heim ins Reich pursued by Nazi Germany under Austrian-born Adolf Hitler from 1938, one of the primary factors leading to the outbreak of World War II.

The godfather of the Pan-German movement was Georg von Schönerer (1842 – 1921), who exerted a significant influence on young Hitler.[2] Schönerer’s father, Mathias, a railroad contractor in the employ of the Rothschilds, left him a large fortune. His wife was a great-granddaughter of Rabbi Samuel Löb Kohen, who died at Pohrlitz, South Moravia, in 1832.[3] Like many other Austrian pan-Germans, Schönerer hoped for the dissolution of the Austro-Hungarian Empire and an Anschluss with Germany. Schönerer’s movement only allowed its members to be Germans and none of the members could have relatives or friends that were Jews or Slavs, and before any member could get married they had to prove “Aryan” descent and have their health checked for any potential defects.[4] Schönerer, who had adopted the swastika as a völkisch symbol, would go on to exercise a great influence on Hitler and the Nazi Party as a whole. Schönerer’s efforts were also reflected in the founding of the Neuen Richard-Wagner-Vereins (“New Richard Wagner Association”) to “free German art from adulteration and Judaization.”[5]

Members of the circle of Engelbert Pernerstorfer (1850 – 1918) were among the charter members of the Leserverein der deutschen Studenten Wiens, which was committed to a combination of socialism and extreme German nationalism, stimulated by Bismarck’s creation of a united German empire, and influenced by the ideas of Schopenhauer, Wagner and Nietzsche. The list of Pernerstorfer’s Jewish supporters included Victor Adler (1852 – 1918), a founding figure of the Social Democratic Workers’ Party of Austria; Heinrich Friedjung (1851 – 1920), who became Austria’s foremost German nationalist historian; the Jewish composer Gustav Mahler (1860 – 1911), a follower of Schönerer influenced by Wagner; Sigmund Freud; Freud’s friends Arthur Schnitzler and Heinrich Braun (1854 – 1927), later a prominent Social-Democrat in Germany. Adler married Braun’s wife Emma, and their son was Friedrich became a close friend of Albert Einstein.[6] One Austrian historian recalled a student meeting where Adler and Friedjung joined others in singing “Deutschland über alles,” while Mahler accompanied them on the piano with “O du Deutschland, ich muss marchieren” (“O you Germany, I must march”).[7]

Members of the Pernerstorfer circle, especially Adler, Pernerstorfer and Friedjung, were the moving spirits, together with von Schönerer, in founding the Deutsche Klub, the political organization formed to carry on the work of the Leseverein after its dissolution, and were the major contributors to the charter of the deutschnational movement. “The charter, which influenced all the mass political movements of modern Austria, centered on demands for radical social and political reform as well as for the satisfaction of extreme German nationalist ambitions.”[8]

It was at this time that Herzl joined the Leseverein. Leon Kellner, a Viennese contemporary and author of an early biography, reported that in December 1880, Herzl was chairman of the Akademische Lesehalle’s social club, which organized beer-drinking evenings featuring German nationalist songs. According to Kellner, “At that time the waves of the German nationalist movement were rising high in this student association; Herzl was one of its most enthusiastic champions.”[9] Schnitzler, a fellow student and friend of Herzl during his university years, described him as a “German-national student and spokesman in the Akademische Lesehalle.”[10]

In a letter to Arthur Schnitzler, Freud confessed “I have gained the impression that you have learned through intuition—although actually as a result of sensitive introspection—everything that I have had to unearth by laborious work on other persons.”[11] Schnitzler’s works were also often controversial for their open description of sexuality. Schnitzler was branded as a pornographer after the release of his play Reigen of 1900, in which ten pairs of characters are shown before and after the sexual act, leading and ending with a prostitute. A diary which Schnitzler kept from the age of 17 until two days before his death, and which runs to almost 8,000 pages, recorded his sexual conquests. He was often in relationships with several women at once and for a period of some years recorded every orgasm. In response to an interviewer who asked him what he thought about the criticism that his works all seemed to be devoted to the same subjects, he replied “I write of love and death. What other subjects are there?”[12]

Young Vienna

Old Café Griensteidl in Vienna, before 1897

The opening to Also sprach Zarathustra, by the German composer Richard Strauss (1864 – 1949), and named after Nietzsche’s book of the same name, became one of the best-known pieces of film music when Kubrick used it in 2001: A Space Odyssey. In 1900, Hugo von Hofmannsthal Strauss, for whom he later wrote libretti for several of his operas. According to Goodrick-Clarke, Frederick Eckstein, founder of the Theosophical Society of Vienna, and a member with his friend Freud of the Pernerstorfer Circle, “cultivated a wide circle of acquaintance amongst the leading thinkers, writers and musicians of Vienna.”[13] Eckstein was among a circle of many artists, musicians, and writers known as Jung Wien (“Young Vienna”), who met in Café Griensteidl and other nearby coffeehouses in the late nineteenth century, along with Hugo von Hofmannsthal, Arthur Schnitzler, Arnold Schoenberg, Alexander Zemlinsky, Hermann Bahr, Rudolf Steiner, Hugo Wolf, and Stefan Zweig. Many of these personalities formed part of what was called belonged to the homoerotic cult known as the George-Kreis (“George-Circle”), founded by Stefan George (1868 – 1933), that included many Jewish artists and intellectuals and associated with Jung Wien, and went on to fundamentally influence the Nazi movement.

In 1889, Strauss left his post with the Bavarian State Opera after being appointed Kapellmeister to Wagner’s patron, Charles Alexander, Grand Duke of Saxe-Weimar-Eisenach (1818 – 1901), in Weimar. Charles Alexander was the grandson of Karl August, Duke of Saxe-Weimar-Eisenach (1757 – 1828), a member of the Illuminati, who established what was to become known as Weimar Classicism at his court in Weimar, notably by bringing Johann Wolfgang von Goethe there.[14] Strauss served as the assistant conductor of the Bayreuth Festival during which time he befriended Cosima Wagner who became a close friend. Strauss’ first opera to achieve international fame was Salome, which featured an erotic “Dance of the Seven Veils,” shocked opera audiences from its first appearance. Gustav Mahler could not gain the consent of the Vienna censor to have it performed; therefore it was not given at the Vienna State Opera until 1918. The Austrian premiere was given at the Graz Opera in 1906, with Arnold Schoenberg, Giacomo Puccini, Alban Berg, and Gustav Mahler in the audience.

In 1899, Kraus renounced Judaism, and in the same year he founded his own magazine, Die Fackel (“The Torch”). In its first decade, contributors included such well-known writers and artists as Peter Altenberg, Richard Dehmel, Egon Friedell, Oskar Kokoschka, Else Lasker-Schüler, Adolf Loos, Heinrich Mann, Arnold Schoenberg, August Strindberg, Georg Trakl, Frank Wedekind, Franz Werfel, Houston Stewart Chamberlain and Golden Dawn member Oscar Wilde. Else Lasker-Schüler (1869 – 1945) was a German-Jewish poet and playwright famous for her bohemian lifestyle in Berlin and her poetry. She was in a romantic relationship with Gottfried Benn (1886 – 1956) was a German poet, essayist, and physician, who was nominated for the Nobel Prize in Literature five times.

Frank Wedekind (1864 – 1918) belonged to the Wedekind family from Horst, which included suspected Illuminatus Georg Christian Gottlieb Wedekind.[15] Wedekind was best known for the “Lulu” cycle, a two-play series, including Erdgeist (“Earth Spirit,” 1895) and Die Büchse der Pandora (“Pandora’s Box,” 1904). Wedekind’s first major play, Frühlings Erwachen (“Spring Awakening,” 1891), caused a scandal because it contained scenes of homoeroticism, implied group male masturbation, actual male masturbation, sado-masochism between a teenage boy and girl, rape and suicide, as well as references to abortion.

Strauss’ Salome used a libretto by Hedwig Lachmann that was a German translation of the French play Salomé by Oscar Wilde. Hedwig was Jewish and the daughter of a cantor, Isaak Lachmann. Hedwig married Gustav Landauer (1870 – 1919), one of the leading theorists on anarchism in Germany.[16] Landauer’s closest friends included Martin Buber, Margarete Sussman, Fritz Mauthner and  Auguste Hauschner.[17] As Fritz Mauthner (1849 – 1923) related in his memoirs, his maternal grandfather was a military officer in the sect of Jacob Frank.[18] Though mainly forgotten, Mauthner’s influence can be found in the work of Jorge Luis Borges, Samuel Beckett and James Joyce.[19] The philosopher Ludwig Wittgenstein, who took several of his ideas from Mauthner, acknowledges him in his Tractatus Logico-Philosophicus (1922).

Hedwig’s first love was Richard Dehmel (1863 – 1920), who suggested they live in a “threesome” with his wife Paula Oppenheimer, sister of the Zionist Franz Oppenheimer. Franz and Paula’s father, Dr. Julius Oppenheimer (1827 – 1909), served for many years as a preacher and teacher at the Jewish Reform temple of the Berlin.[20] Dehmel is considered one of the foremost German poets of the pre-World War I era. In 1896, he published the poem “Venus Consolatrix”  in the volume of poems Weib und Welt (“Woman and World”), in which he described a mystical sex act with a female figure in which Mary, the mother of Jesus, Venus and Mary Magdalene are merged. As a result, he was tried for obscenity and blasphemy Weib und Welt was ordered to be burned. His poem Verklärte Nacht (“Transfigured Night”) was set to music by Arnold Schoenberg, who was influenced by Wagner.[21]

Dehmel frequented the café Das schwarze Ferkel, as did Franz Evers (1871 – 1947), and pianist and composer Conrad Ansorge, August Strindberg and Moeller van den Bruck.[22] Evers was a member of Wilhelm Hübbe-Schleiden’s German Theosophical Society and afterwards worked as an editor of The Sphinx.[23] Evers shared a studio with another theosophist, the artist Fidus (1868 – 1948), who illustrated his Hohe Lieder and Prana of the Guido von List Society.[24] Fidus also contributed to the early homosexual magazine Der Eigene (“The Unique”), published by Adolf Brand (1874 – 1945), a campaigner for the acceptance of male bisexuality and homosexuality. Brand had joined the Scientific-Humanitarian Committee, founded in Berlin in 1897 by Magnus Hirschfeld (1868 – 1935), and six other gentlemen, to campaign against the legal persecution homosexuality. A prominent Jewish sexologist and homosexual, Hirschfeld coined the term “transvestite.” Contributors to Der Eigene included Evers, Theodor Lessing (1872 – 1933)  and Thomas Mann (1875 – 1955). Katharina “Katia” Pringsheim, Mann’s wife, was the granddaughter of Hedwig and Ernst Dohm. By 1900, Fidus was one of the best known painters in Germany, and had come under the influence of writers such as van den Bruck, and the Wandervogel movements. In 1908, Fidus joined the Germanic Faith Community, a religious group led by the painter Ludwig Fahrenkrog (1867 – 1952), which adopted Germanic neopaganism.[25]

In 1894, Dehmel had co-founded Pan magazine, dedicated to Gesamtkunstwerk and providing support to young artists. In 1910, Dehmel’s Pan magazine was revived by Berlin gallery owner and art dealer Paul Cassirer (1871 – 1926), who had worked for the weekly magazine Simplicissimus in Munich, which published the work of writers such as Thomas Mann and Rainer Maria Rilke. Contributors included Hermann Hesse, Gustav Meyrink, Fanny zu Reventlow, Jakob Wassermann, Frank Wedekind, Heinrich Kley, Alfred Kubin, Otto Nückel, Robert Walser, Heinrich Zille, Hugo von Hofmannsthal, Heinrich Mann, Lessie Sachs, and Erich Kästner. Cassirer was the first to exhibit Manet, Cezanne, Van Gogh and Gauguin in Germany, and he championed the work of the Impressionists’ German counterparts, like painter Max Liebermann. The group, along with Barlach, Kandinsky, and Max Beckmann eventually made up the core of the avant-garde formation, the Berlin Secession, an art movement established in 1898, who rejected traditional art styles then advanced by both academia and officials, and created the foundation of Modernism.[26]

In 1904, Wedekind was supported by Kraus to make possible the staging in Vienna of his controversial play Pandora’s Box. The open depiction of sexuality and violence in these plays, including lesbianism and an encounter with Jack the Ripper—a role that Wedekind played in the original production—pushed the boundaries of what was considered acceptable on the stage at the time. In Franziska (1910), the title character, a young girl, initiates a Faustian pact with the Devil, selling her soul for the knowledge of what it is like to live life as a man. A performance of Wedekind’s Spring’s Awakening was attended by Hitler and his friend Kubizek in Vienna.[27]

Anti-Bolshevik League 

Dehmel did eventually live a threesome with Paula and Ida Auerbach, who had formerly been engaged to his rival Stefan George, before divorcing Paula and marrying Ida in 1899. Paula’s brother, Franz Oppenheimer, collaborated with Friedrich Naumann, a friend of Max Weber, and a supporter of the Anti-Bolshevik League of Eduard Stadtler.[28] The Anti-Bolshevik League was funded by the Anti-Bolshevik Fund, composed of Jewish financiers like Arthur Salomonsohn and Felix Deutsch, both members of the Gesellschaft der Freunde, originally founded by leaders of the Haskalah around Moses Mendelssohn.[29] According to Etan Bloom, among the important non-Jewish figures in German culture who were attracted to Zionism in the first decade of the twentieth century was Naumann, whose writings appeared in Die Welt, the main publication of the Zionistische Vereinigung für Deutschland (“German Zionist Organization,” ZVfD), by far the largest Zionist organization in Germany, having attracted 10,000 members by 1914.[30] Naumann believed that the Zionists would be helpful to German colonial interests, and that decreasing Europe’s Jewish population would help resolved the Jewish Question.[31]

The Anti-Bolshevik League in 1918 was founded by Eduard Stadtler (1886 – 1945) had begun advocating the creation of a “national socialist” dictatorship.[32] The circle around Stadtler and Heinrich von Gleichen (1882 – 1959) operated a magazine called Das Gewissen (“The Conscience”), which included Arthur Moeller van den Bruck, who would go on to become a major figure in the German Conservative Revolution and coin the term “Third Reich.”[33] Heinrich von Gleichen was a cousin of Friedrich Schiller’s last great-grandson, the writer Alexander von Gleichen-Rußwurm, whom he provided with a life annuity until old age. Gleichen played a leading role in the Kulturbund, founded in 1915 and supported by the Reich government, which included, among others, Max Planck, Walter Rathenau and Max Liebermann of the Berlin Secession movement of artists associated with Richard Dehmel’s Pan magazine.[34]

During World War I, Walter Rathenau (1867 – 1922), who was one of Germany’s leading industrialists in the late German Empire, played a key role in the organization of the German war economy, and would become an influential figure in the politics of the Weimar Republic. According to the Jewish Encyclopedia, after 1880, the Gesellschaft der Freunde (“Society of Friends”)—founded by leading members of the Haskalah, around Moses Mendelssohn—became an organization where leading Jewish bankers, entrepreneurs, merchants, and managers met, including the Mendelssohns, Liebermanns, Ullsteins, Mosses, Rathenaus, and Bleichroeders.[35] On January 10, 1919, around fifty leading representatives of the German industry, commerce and banking, many of them members of  the Gesellschaft der Freunde, met and set up an Anti-Bolshevik Fund. Among the invited participants were industry association head Hugo Stinnes, Albert Vögler, Carl Friedrich von Siemens, Otto Henrich of Siemens-Schuckert-Werke, Ernst von Borsig, Felix Deutsch from AEG, Arthur Salomonsohn from Disconto-Society.[36] Felix Deutsch (1858 – 1928) was a German-Jewish businessman and industrial manager who is considered a co-founder of AEG, one of the world’s largest electrical companies. Arthur Salomonsohn (1859 – 1930) was a German-Jewish banker. Deutsch, Salomonsohn and von Siemens were members of the Gesellschaft der Freunde. At the beginning of the Weimar Republic, Salomonsohn supported Hugo Stinnes and Albert Vögler in their projects to reorganize and vertically concentrate German industry through the formation of interest groups.[37]

Stadtler also received funds from Friedrich Naumann (1860 – 1919), originally a follower of the conservative-clerical and antisemitic Berlin movement led by Adolf Stoecker, who was also involved in the Antisemitenpetition.[38] Naumann, however, later distanced himself from Stoecker’s conservatism and antisemitism, and became interested in the social theories advocated by his friend Max Weber (1864 – 1920), one of the central figures in the development of sociology. Weber classified Jewish people as having been a “pariah people,” which meant that they were separated from the society that contained them.[39]

Forte Kreis

Walter Rathenau (1867 – 1922)

Franz Oppenheimer, along with the German Jewish mystical thinker Erich Gutkind (1877 – 1965), the Dutch writer and psychologist Frederik van Eeden (1860 – 1932), Walter Rathenau and Gustav Landauer, Martin Buber was a member of the Forte Kreis (“Forte Circle), whose ultimate aim, explained Marcel Poorthuis, “was to establish a new mankind, was a tributary to Nietzsche as well as to theosophy and the esoteric.”[40] This Blut-Bund (“Blood Brotherhood”) included Franz Oppenheimer, Wassily Kandinsky, Upton Sinclair, Rainer Maria Rilke, Rabindranath Tagore and Poul Bjerre, who fell in love with Lou Andreas-Salomé.[41] The program of their first meeting included discussions about the future of Europe, the role of women or the metaphysical encounter between the Germanic and Jewish races.[42]

The group influenced Bosnian-Serb mystic Dimitrije Mitrinovic (1887 – 1953), who identified Gutkind among the bearers of revelations, along with  Rudolf Steiner, Helena Blavatsky and Vladimir Solovyov, and promoted his work in Orage’s The New Age.[43] While at Munich University, Mitrinovic was linked with Theosophist Wassily Kandinsky. Along with Franz Marc (1880 – 1916)—a friend of Karl Wolfskehl of the Cosmic Circle and the George-Kreis—Kandinsky was a co-founder of the editorial group Der Blaue Reiter, which opened its first exhibition in Munich in 1911. Along with a number of prominent Fabians, Mitrinovic was a contributor to the magazine The New Age, which became one of the first places in England in which Freud’s ideas were discussed before World War I. The magazine’s editor, Alfred Richard Orage (1873 –1934), was a friend of Aleister Crowley, and also personally knew George Bernard Shaw, Bertrand Russell and Alfred North Whitehead. Orage also worked with George Gurdjieff after he had been recommended to him by Gurdjieff’s leading student, P.D. Ouspensky.[44] Under the editorship of Orage, The New Age according to a Brown University press release, “helped to shape modernism in literature and the arts from 1907 to 1922.”[45] The circle of The New Age contributors widely influential, and included Aleister Crowley, Ananda Coomaraswamy, Havelock Ellis, Filippo Marinetti, H.G. Wells, Florence Farr, George Bernard Shaw, Marmaduke Pikthall, C.H. Douglas, Hilaire Belloc and Ezra Pound.

Mitrinovic founded the Adler’s Society (the English Branch of the International Society for Individual Psychology), with Hungarian-born Jew, Alfred Adler, who was a first cousin of Victor Adler of the Pernerstorfer Circle and who apparently worked with Aleister Crowley. Adler was also well-acquainted with Dr. Leopold Thoma, one of the closest collaborators of Erik Jan Hanussen, Hitler’s Jewish clairvoyant.[46] Adler had also been assisted in his work with his patients by Aleister Crowley.[47] In collaboration with Freud and a small group of Freud’s colleagues, Adler was among the co-founders of the psychoanalytic movement and a core member of the Vienna Psychoanalytic Society. To Freud, Adler was “the only personality there.”[48] Adler is considered, along with Freud and Jung, to be one of the three founding figures of depth psychology, which emphasizes the unconscious and psychodynamics, and thus to be one of the three great psychologist/philosophers of the twentieth century.

Walter Rathenau, a member of the Kulturbund, was an early proponent of the concept of the “United States of Europe.” Rathenau had become close friends with the businessman Bernhard Dernburg, who was appointed Germany’s first colonial secretary in May 1907. Dernburg, in close cooperation with Berlin’s Ambassador Count Johann, would later assume control of the German Information Bureau on Broadway, which fronted for a secretive Propaganda Kabinett that counted George Sylverster Viereck, Hugo Münsterberg, Hanns Heinz Ewers, who were all intimately acquainted with Aleister Crowley.[49] Already before the war, Rathenau made the case for the establishment of a Central European customs union, which became a reality in 1957 as the European Economic Community. After the war, Rathenau pursued the normalization of the relationship between Germany and the Soviet Union and the allied victorious powers as well as a settlement with Soviet Russia, and insisted that Germany fulfil its obligations under the Treaty of Versailles.

Perceiving his actions to be evidence of the “power of international Jewry,” Rathenau was assassinated by members of the Organisation Consul (OC), composed of former participants in the Kapp Putsch.”[50] Members of the ultra-nationalist Organisation Consul (OC), composed of former Kapp Putsch conspirators, were involved in the assassination of Walter Rathenau in 1922. The OC grew out of the ranks of Marine Brigade Ehrhardt, a Freikorps unit formed by Hermann Ehrhardt, after the failure of the Kapp Putsch. The OC played a significant role in the formation of the Nazi Sturmabteilung (SA) in 1921. His assassins explicitly cited Rathenau’s membership in the “three hundred Elders of Zion” as justification for the killing.[51] Rathenau had famously said in a 1909 in Neue Freie Presse: “Three hundred men, all of whom know one another, guide the economic destinies of the Continent and seek their successors from their own milieu.” By 1912, Theodor Fritsch considered Rathenau’s comment as an “open confession of indubitable Jewish hegemony” and as proof that Rathenau was the “secret Kaiser of Germany.”[52]

Merhavia 

Merhavia, a kibbutz in northern Israel.

Max Bodenheimer, who formed the original leadership of the Zionist Federation of Germany (ZVfD) with Franz Oppenheimer, explains Jay Ticker, “was the chief advocate of the pro-German policy for the Zionist movement.”[53] Bodenheimer had been president from its foundation in 1897 until 1910, and when the war began, he served as head of the Jewish National Fund. Bodenheimer and Oppenheimer, along with several other Zionists, travelled to the Eastern Front, where they were received by Aufbau member General Ludendorff and later also by Field-Marshal von Hindenburg. Already in the late autumn of 1914, Ludendorff, in his capacity as general Chief of Staff of the Eastern Command of the Imperial Armies, issued an appeal in the Yiddish language “to my dear Jews in Poland.”[54] Bodenheimer wrote about the meeting that Ludendorff:

…showed lively interest in our endeavors. He welcomed our intention to inform the Jewish population of the political situation and of the prospect of an improvement in their position in the case of the axis powers achieving victory. To him we proposed sending our trustworthy men into the occupied territory so that understanding between the military and the Jews would be facilitated.[55]

When Herzl asked him to help work on the Jewish colonization of Palestine, Oppenheimer submitted a plan to the Zionist Congress of 1903. Oppenheimer, Zelig Soskin (1872–1959) and Otto Warburg (1859 – 1938), a cousin of the German-based Warburgs, received formal permission and funding from the World Zionist Organization (WZO) to begin planning the colonization of Palestine. Soskin wrote in the proposal: “We need only refer to how the Aryan people colonize. I refer to the Germans in the African colonies, etc.”[56] Based on that plan, Oppenheimer founded the agricultural cooperative Merhavia in 1911, south of Nazareth.[57] In 1914, Oppenheimer was joined by Loe Motzkin (1867 – 1933) and Theodor Herzl’s associate Max Bodenheimer, to create a German Committee for Freeing of Russian Jews, which was supported by the German Empire.[58] Motzkin participated in the First Zionist Congress in 1897 and became close to Herzl, who sent him on a mission to Palestine to investigate the problems of the Jewish community. Motzkin proceeded to establish a Jewish delegation to the Paris Peace Conference in 1919 to represent the interests of Jews across Europe. This committee became a permanent institution under the League of Nations.[59]

The Merhavia co-operative was founded with the assistance of Arthur Ruppin (1876 – 1943), a friend of Chaim Weizmann, who joined the Zionist Organization (ZO, the future World Zionist Organization, WZO) in 1905. At the Zionist Congress of 1907 in Hague, Otto Warburg recommended  nominating Ruppin to make a pilot study of the possibilities for colonization in Palestine. He was sent by David Wolffsohn, the President of the ZO, to study the condition of the Yishuv, the Jewish community in Palestine, then under Ottoman control. After eleven weeks, Ruppin presented a concrete plan to the Restricted Executive Committee (REC), who decided to establish a Palestine Office (PO), that would function as the official representation of the Zionist movement in Palestine. Ruppin was appointed its director. Following Ruppin’s ideas, Warburg suggested the establishment of the Palestine Land Development Company (PLDC), which the board of the Jewish National Fund (JNF) approved.[60] The PLDC worked to purchasing land, to train Jews in agricultural pursuits, and to establish Jewish agricultural settlements in Palestine. Ruppin’s work made Practical Zionism possible and shaped the direction of the Second Aliya, the last wave of Jewish immigration to Palestine before World War I.

Ruppin’s main intellectual influences included Houston Stewart Chamberlain, Nietzsche and Gustav Wyneken.[61] Inspired by works of anti-Semitic thinkers, including some Nazis, Ruppin believed that the realization of Zionism depended on the “racial purity” of Jews.[62] For Ruppin, what Zionism required was to weed out inferior, “semitic” racial elements among Ostjuden, to select only those biologically adapted to life in Palestine. To that end, he drew up a hierarchy of Jewish racial types which distinguished Ashkenazi—allegedly not Semitic but Aryans descended from Hittites and Amorites—from the inferior Bedouin-related Sephardim.[63] Ruppin drew such ideas from Heinrich Himmler’s mentor, Hans F.K. Günther (1891 – 1968), also known as Rassenpapst (“Race Pope”), who greatly influenced Nazism.[64]

Hope and Tragedy

Youth members of Hashomer Hatzair, which laid the foundation for Israel’s kibbutz movement

In 1919, Landauer briefly served as Commissioner of Enlightenment and Public Instruction in the short-lived Bavarian Soviet Republic during the German Revolution of 1918–1919. He was murdered by Freikorps soldiers when the republic was overthrown. Soon after his death, Landauer was almost completely forgotten by European socialists and anarchists, though his memory and heroic example enjoyed a revival in Zionist and kibbutznik circles thanks to his friend of Martin Buber.[65] Landauer and his disciple Martin Buber, explains Nordheimer Nur, in Eros and Tragedy, influenced the leaders of Zionist youth movement Hashomer Hatzair, which laid the foundation for Israel’s kibbutz movement, and their adoption of the notions of Gemeinschaft and Bund, which they renamed in Hebrew as eda.

The ideas of Gustav Wyneken (1875 – 1964), one of leaders of the German youth movement, also influenced Hashomer Hatzair. The Wandervogel, with its precursor the Bündische Jugend, together are referred to as the German Youth Movement, is often regarded as a part of the Germany Conservative Revolution.[66] Wyneken’s books were published by Eugen Diederichs, who was an avid devotee of Nietzsche, and saw the Youth Movement as producing a new culture for the Nietzschean Übermensch.[67] In 1920, Wyneken was ousted from the Wickersdorf Free School Community which he had founded in Thuringia, after being convicted of homosexual contact with students.[68]

Wyneken was defended by his friend Hans Blüher (1888 – 1955), listed by Armin Mohler as an early exponent of the German Conservative Revolution.[69] Blüher earned fame with the publication in 1912 of a trilogy, whose third volume, titled “The Wandervogel Youth Movement as an Erotic Phenomenon,” outraged the movement leaders. In order to facilitate the acceptance of his interpretations, Blüher sought professional support: “For this purpose, I appropriately approached two particularly distinguished authorities in the field of sexual science: Dr. Magnus Hirschfeld, the foremost expert on the subject matter, in Berlin, and Prof. Dr. Sigmund Freud, the greatest sexual theorist, in Vienna.” His interpretation was “recognized and deemed good” by both of them, which Hirschfeld even agreeing to provide a foreword to third volume.[70]

Hashomer Hatzair’s encounter with Eros, the Greek god of love and sex, began through the influence of Siegfried Bernfeld (1892 – 1953), who had studied psychoanalysis at the University of Vienna. While still a student, Bernfeld was involved in the psychoanalytical movement, and later became an important member of the Vienna Psychoanalytic Society. During the war years and the 1920s, he had access to the most prestigious intellectual circles in Vienna, frequently visiting Freud’s home, where he participated in a study group with Anna Freud, who was reportedly in love with him.[71] Bernfeld was active in the Psychoanalytic Society and, in the early 1920s, was Buber's secretary and assistant. Bernfeld was also active in the German movement for educational reform inspired by Wyneken, and edited and published Der Anfang.

The members of Bitania Ilit, the community founded by Hashomer Hatzair in Palestine, hung on the wall of their dining hall a reproduction of Plato’s Symposium—which featured panegyrics on Eros and the virtues of pederasty—painted by Anselm Feuerbach, the nephew of Ludwig Feuerbach.[72] Meir Yaari (1897 – 1987), one of the early leaders of Hashomer Hatzair, envisioned the eda as a Männerbund:

Our erotic attachment bursts out of our unified soul, spreading everywhere and covering all—the land, work, the landscape from which come color, symbol, and piety. It tears our souls open and fuses us with the entire cosmos.[73]

As a result of the unconventional relations between the sexes developed in the movement, not unlike those of the Jugendkultur movement in Vienna, Hashomer Hatzair were accused by outsiders of being promiscuous societies of “free love.”[74] When he published “The Youth Movement” in July 1922, in Hapoel Hatzair, the most popular weekly among Palestine’s workers, Hashomer Hatzair member and another Der Anfang editor, David Horowitz, presented Eros as one of the most fundamental elements in the ideal community. The essay, written as a socialist manifesto for all workers in Palestine, represented one of the first attempts ever to bring together the ideas of Marx and Freud.[75]

Jud Süß

Scene from Jud Süß (“Jew Sweet”), a 1940 Nazi-era film commissioned by Joseph Goebbels, and considered one of the most antisemitic films of all time.

Schnitzler’s Rhapsody, also published as Traumnovelle (“Dream Story”), later adapted as the film Eyes Wide Shut by Stanley Kubrick. The book deals with the thoughts and psychological transformations of Doctor Fridolin over a two-day period after his wife confesses having had sexual fantasies involving another man. In this short time, he meets many people who give clues to the world Schnitzler creates. This culminates in the masquerade ball during Mardi Gras, an event of masked individualism, sex, and danger for Doctor Fridolin, the outsider. The first book edition appeared in 1926 in S. Fischer Verlag, founded in 1881 by Jewish publisher Samuel Fischer (1859 – 1934). Famous authors include Gerhart Hauptmann and Thomas Mann, both awarded the Nobel Prize in literature.

Schnitzler’s works were called “Jewish filth” by Hitler and were banned by the Nazis in Austria and Germany. In 1933, when Goebbels organized book burnings in Berlin and other cities, Schnitzler’s works were thrown into flames along with those of other Jews, including Einstein, Marx, Kafka, Freud and Stefan Zweig.[76] Though he was born Jewish, Kubrick, in 1958, married Christian Harlan, the niece of Nazi film-maker Veit Harlan (1899 – 1964), director of Jud Süß (“Jew Sweet”), considered one of the most antisemitic films of all time. Jud Süß was based on a novel written in 1921–1922, published 1925, which was well received internationally, by Lion Feuchtwanger (1884 – 1958), a German Jewish novelist and playwright denounced by the Nazis. A prominent figure in the literary world of Weimar Germany, Feuchtwanger influenced contemporaries including playwright Bertolt Brecht. The novel is the story of Joseph Süß Oppenheimer (1698? – 1738), a German Jewish banker and court Jew for Charles Alexander, Duke of Württemberg in Stuttgart (1684 – 1737), who was executed by the Duke of Württemberg-Neuenstadt, and whose decaying corpse had been suspended in an iron cage by Stuttgart’s Prag gallows for six years.

Charles Alexander’s son, Charles Eugene, Duke of Württemberg (1728 – 1793), was a patron of Friedrich Schiller. Although no official membership list of the Illuminati includes his name, Schiller was surrounded by members of the order all his life, including Goethe, Herder, Voigt, and J.C. Bode, who with Moses Mendelssohn was a mutual friend of Lessing, and who succeeded Weishaupt as the leader of the order in 1784 and would contribute to instigating the French Revolution on his trip to Paris in 1787. Charles Eugene’s sister, Duchess Auguste, married Karl Anselm of Thurn and Taxis, Head of the Princely House of Thurn and Taxis, whose preferred banker was Amschel Rothschild, founder of the Rothschild dynasty.

In 1932, Goebbels published a pamphlet to refute certain allegations that his grandmother was Jewish.[77] Gregor Strasser, for many years second only to Hitler in the Nazi Party, had asserted that Goebbels was of Jewish ancestry, citing the club foot as proof.[78] After attending the lectures at University of Heidelberg, Goebbels sent a letter to Professor Max Freiherr von Waldberg, with whom he graduated, reiterating how much he owed to his Jewish professor Friedrich Gundolf, a member of the George-Kreis.[79] In the summer of 1922, he began a love affair with Else Janke, a schoolteacher. After she revealed to him that she was half-Jewish, according to Goebbels the “enchantment [was] ruined.”[80] Nevertheless, he continued to see her on and off until 1927.[81]

A prominent member of the Nazi Party, Goebbels’s wife Magda was a close ally, companion and political supporter of Adolf Hitler. When she was eight-years-old, Magda’s mother married Jewish businessman and leather-goods magnate Richard Friedländer and moved with him to Brussels in 1908. Friedländer’s residency card, found in Berlin archives, stated that Magda was his biological daughter.[82] Friedländer was later killed in the Buchenwald concentration camp. Before marrying Goebbels, Magda had had a love affair with Chaim Arlosoroff, a protegee of Arthur Ruppin and a close friend of Chaim Weizmann.[83] Arlosoroff became a Socialist Zionist leader of the Yishuv during the British Mandate for Palestine, prior to the establishment of Israel, and Head of the Political Department of the Jewish Agency.

In 1940, Goebbels commissioned Harlan to make film-version of Jud Süß, based in part on Feuchtwanger’s novel. In Feuchtwanger’s novel, it is Süss Oppenheimer’s daughter who is raped and killed by the Duke of Württemberg. In Harlan’s film, it is Süss who infiltrates and corrupts the gentile community, dupes the innocent Duke, and rapes a pure Christian woman, who drowns herself in shame. To the cries of “Kill the jew!” from the gathered crowd, Süss is hanged in the climactic scene.

The film starred Werner Krauss (1884 – 1959), who dominated the German theatre and cinema of the early twentieth century. Krauss initially gained minor and secondary roles like King Claudius in Shakespeare’s Hamlet or Mephistopheles in Goethe’s Faust. Committed to playing sinister roles, he became a worldwide sensation for his demonic portrayal of the titular character in Robert Wiene’s film The Cabinet of Dr. Caligari (1920). Considered a milestone of German Expressionist cinema, the film tells the story of an insane hypnotist, played by Krauss, who uses a mind-controlled somnambulist to commit murders. The script was written by two Jewish writers, Hans Janowitz (1890 – 1954) and Carl Mayer (1894 –  1944).

Mayer worked with Béla Balázs (1884 – 1949) on the script for Das Blaue Licht (“The Blue Light”), a 1932 film version of the witch Junta directed by Hitler’s favorite filmmaker, Leni Riefenstahl. Balázs was a moving force in the Sonntagskreis (“Sunday Circle”), the intellectual discussion group which he founded in the autumn of 1915, together with the Hungarian Marxist philosopher Georg Lukács (1885 – 1971), who was an important influence on the Frankfurt School. Lukács befriended Thomas Mann who later based the character of the Jewish Jesuit Naphta on Lukács in his novel The Magic Mountain. Shortly after, in 1933, Mayer moved to London to escape the Nazi regime. Riefenstahl later removed Balázs’s and Mayer’s names from the film credits because they were Jewish.

In 1922, Harlan had married Dora Gerson, a Jewish-German cabaret singer and stage and motion picture actress of the silent film era. They divorced in 1924. By 1933, when the Nazi Party came to power in Germany, Gerson’s career dramatically restricted. Blacklisted from performing in “Aryan” films, Gerson began recording music for a small Jewish record company. She also began recording in the Yiddish language during this time, and the 1936 song Der Rebe Hot Geheysn Freylekh Zayn became highly regarded by the Jews of Europe in the 1930s. In 1938, after relocating with relatives to the Netherlands, she dubbed the voice of the Evil Queen in the German language film release of the 1937 Walt Disney film Snow White and the Seven Dwarfs. Gerson later was murdered at Auschwitz with her family.

Lolita 

Sue Lyon and James Mason in Kubrick's 1962 movie “Lolita.”

Lolita

Although it polarized critics for its controversial depictions of child sexual abuse, Kubrick’s adaptation of the novel into film in 1962 was nominated at the Academy Awards for Best Adapted Screenplay. Kubrick’s film was based on the novel by Vladimir Nabokov, published by Maurice Girodias’ Olympia Press, which published a mix of erotic fiction and avant-garde literary fiction. Girodias had been involved in the synarchist circles of Postel du Mas, the reputed author of the Synarchist Pact with Aldous Huxley’s associate, Jean Coutrot, leader of the Mouvement Synarchique d’Empire (MSE). Girodias first became intrigued at lectures by Jiddu Krishnamurti at the Theosophical Society in 1935, where Postel du Mas and Jeanne Canudo led a group dressed as Templar knights wearing red capes and riding boots.[84]

Nabokov’s cousin was Nicholas Nabokov, who was deeply involved in the CIA-front, the Congress for Cultural Freedom (CCF). As a composer, Nabokov was assigned to the music section of the Information Control Division of the Office of Military Government US (OMGUS), where his responsibility was to “establish good psychological and cultural weapons with which to destroy Nazism and promote a genuine desire for a democratic Germany.”[85] Considered one of the greatest novels of the twentieth century,[86] Lolita is the story of a middle-aged literature professor obsessed with a twelve-year-old girl, with whom he becomes sexually involved after he becomes her stepfather. According to Nabokov, “Between the age limits of nine and fourteen there occur maidens who, to certain bewitched travelers, twice or many times older than they, reveal their true nature which is not human, but nymphic.”[87]

In an exposé intentionally titled Eyes Wide Open, Fiona Barnett, who claims to be a satanic ritual abuse survivor, reports that she was used as a human guinea pig, subjected to child rape, electrocution and torture at locations including Pine Gap, Holsworthy Army Base and Lucas Heights nuclear reactor, as part of the JASON Project by MK-Ultra doctors John Gittinger and Dr. Antony Kidman—the father of actress Nicole Kidman, who starred in Eyes Wide Shut—with the full knowledge and approval of the Australian Government.[88]

Barnett’s first mind control perpetrator, Nazi Doctor, Leonas Petrauskas, had connections to Dr. Harry Bailey, of the notorious Chelmsford private hospital, which has reported links to Dr. Ewan Cameron’s experiments in Canada.[89] Bailey, like most Australian doctors connected to MK-Ultra, graduated from the University of Sydney, and in 1954 he received a World Health Organization fellowship to study the methods of Ewen Cameron and William Sargant. In 2009, BBC Radio 4 broadcast a program by James Maw entitled Revealing the Mind Bender General, about Sargant’s Sleep Room treatments at St. Thomas’ Hospital. Among the interviewees were his one-time registrar David Owen, and a number of patients from St Thomas’ as well as a survivor of human experimentation at the Porton Down—the site of one of the UK’s most secretive and controversial military research facilities—who testified that their lives had been shattered by Sargant’s treatments.

Sargant was a close friend of Robert Graves, who is known for this analysis and interpretations of the Greek myths, his memoir of his early life, and I, Claudius and Claudius the God, which were turned into a very popular BBC television series shown in both Britain and United States in the 1970s. Graves was also a close friend at Oxford of T.E. Lawrence “of Arabia.” Graves was the author of The White Goddess, a key book for modern Pagans and Wiccans, in which he proposes the existence of a European deity, inspired and represented by the phases of the moon, and which is the origin of the goddesses of various European and pagan mythologies. Towards the end of the 1950s, Idries Shah, the author of The Sufis, established contact with Wiccan circles in London and became secretary to Gerald Gardner, and met Graves in 1961. Graves helped Sargant edit Battle for the Mind, one of the first books on the psychology of “brainwashing,” and which lauded by Aldous Huxley.

Sargant had a long history of working closely with Eliot Slater, who had been appointed medical officer at Maudsley Hospital in London, the staging ground for MK-Ultra in Europe and Africa, perhaps Australia as well. The IoP was originally a competitor to the notorious Tavistock clinic until it came under Tavistock control when Dr. John Rawlings Rees and Eric Trist, started operating out of there.[90] The Maudsley maintained its links with Germany, taking on both pro-Nazis and Jewish emigres through fellowships provided by the Commonwealth Fund and, after 1935, large scale funds from the American Rockefeller Foundation. In 1934, Slater was awarded a Rockefeller Foundation travelling fellowship, which he used to study psychiatric genetics under Bruno Schulz at the Kaiser Wilhelm Institute in Munich.[91] Slater continued to visit Munich through the 1930s and contributed to academic festivities honoring Nazi eugenicist Ernst Rudin.[92] Julian Huxley later promoted Slater’s work at the Maudsley.[93] In 1936, Julian Huxley’s friend Julian Treveleyan, took part in a mescaline study at Maudsley.[94]

Operating later out of the IoP was Dr. Hans J. Eysenck, the racist psychologist involved with Alain de Benoist’s GRECE, the chief organization of the French Nouvelle Droite. In the 1960s, Eysenck was Director of MK-Ultra Subproject 111. The chief of the CIA’s Chemical Branch, responsible for psychology research as well as drugs and poisons, noted that, “Eysenck is one of the most skillful and productive psychologists on the international scene today and a grant to him would add prestige of the (Human Ecology Society). “This project will also be in accordance with the plan of developing (the Society) as a worldwide organization.”[95]

After Bailey returned from overseas, he kept in contact with Sargant, and would head the newly created Cerebral Surgery and Research Unit at Callan Park Psychiatric Hospital. After his appointment, the Sydney Sunday tabloid declared in September 1957, “Human guinea pigs in test: A Sydney mental specialist and 15 other volunteers deliberately sent themselves temporarily insane in recent mental research tests.” Bailey and his colleagues had taken mescaline and LSD, all in the name of raising hope for “mental cases,” with which they hoped to trace the section of the brain which is affected by schizophrenia.[96] Dr Eric Cunningham Dax, the leading figure of Australian psychiatry, described Bailey’s strange charisma: “Harry Bailey, if he had gone into some obscure and religious sect in America, if you like, could have had a following. What with his figure and his brilliance and so on, he could have had a great following.”[97] In reference to his Tulane University psychosurgery experiments with contractor to MK-Ultra Subproject 68, Dr. Robert Heath, Bailey remarked, “It was cheaper to use Niggers than cats, because they were everywhere, and they were cheap experimental animals.”[98]

In 1963, Bailey also founded the Chelmsford Private Hospital, which used hypnotic drugs, ECT and DST, mostly experimentally and without informed consent. All doctors at Chelmsford, including Bailey, had previously been involved with work at the Crown Street Hospital for Women in Sydney. There they were involved in a eugenics program of forced adoption away from “unfit” mothers, where Bailey had helped to introduce methods of using hypnotic drugs to make them comply. He directly ordered the abortion of twin fetuses without a woman’s consent while she was under the influence of these drugs. 64% of unwed mothers had their babies taken at Crown Street.[99] At Chelmsford that he would seduce vulnerable patients, as young as 18, then encourage the patients into signing their wills over to him. This was the case with Sharon Hamilton, a Chelmsford victim, whose $100,000 estate went straight to Bailey after her suicide.[100] Bailey ultimately ended the lives of at least 28 patients at Chelmsford with his ECT, DST and drug experiments. He eventually committed suicide by overdosing on barbiturates in 1985, while under investigation.[101]

Barnett tells how Petrauskas was instrumental in introducing her to Antony Kidman, who attended Sydney University at the same time as Petrauskas.[102] Kidman, was also studying psychology at Sydney during Orne’s experiment and lectureship.[103] He would go on to study at the University of Pennsylvania, but instead with Dr. Aaron Tim Beck, the father of Clinical Psychology and an advisory board member of the False Memory Syndrome Foundation. It was there Kidman became a longtime colleague of Dr. Martin Seligman, a man whose career research has been made the core of the CIA’s torture program.[104] Kidman returned to Australia in 1972 after years of work at St. Elizabeth’s Hospital, Washington D.C., in the Laboratory of Preclinical Pharmacology, which was involved with LSD research and served as a hub of the Scottish Rite Schizophrenia Research Program. Both Prof. Jacqueline Goodnow, who specialized in Personality Research and Child Psychology, and John Gittinger had also performed research at the hospital. A year later, Sidney Gottleib fled to Australia and disappeared without a trace. Jacqueline was married to Dr. Robert E. Goodnow, a CIA psychologist who founded Psychological Assessments Associates (PAA) with Gittinger. As President of PAA, Goodnow made huge contributions to the hidden research of Gittinger’s “Personality Assessment System.”[105]

In Batman Forever (1995), produced by Tim Burton and directed by Joel Schumacher, Nicole Kidman plaid Dr. Chase Meridian, a psychologist specializing in multiple personality disorders and recovering repressed memories. She diagnoses Two Face (Tommy Lee Jones) and Riddles (Jim Carrey” as suffering from the condition, and suggests to Bruce Wayne that he may be suffering the same, a symptom that she herself seems to suffer as she becomes attracted to Batman and Wayne in different ways. When Meridian and Batman meet, they discuss the option of reasoning with Two Face to release innocent hostages, but Meridian concludes that it’s futile, as “he will slaughter them without thinking twice.” Batman begins to explain that a “trauma strong enough to create an alternative personality leaves the victim…,” and Meridian interrupts to finish by saying “…in a world where normal rules of right and wrong no longer apply.”

Liz Mullinar, casting director in the Australian film industry, who is credited with Nicole’s international success, is the founder of Heal for Life, Australia’s leading Satanic Ritual Abuse clinic. Mullinar claims to have been a victim of a pedophile ring and alleges her father, the Reverend Stephan Hopkinson, a notable and highly respected figure in the UK, was responsible. Mullinar left film and television industry to form the Australian Association for Recovered Memories in 1995. In 1997, she co-founded the Mayumarri Healing Centre (now Heal For Life Foundation) with husband Rodney Phillips to provide a safe location where survivors of child abuse could recover from their ordeal. In 1999, Nicole Kidman starred in Stanley Kubrick’s “Eyes Wide Shut,” with Scientologist Tom Cruise, which depicts an elite sex-cult that engages in Satanic rituals, filmed at Mentmore Towers, a nineteenth-century English country house built for the Rothschild family.

[1] Clyde Lewis. “Good Luck, Mr. Gorsky!” Groundzeromedia.org. Retrieved http://archives.groundzeromedia.org/dis/gorsky/gorsky.html

[2] Bojoan Bujic. “Language and Identity: Wagner and Some Dilemmas of Early Modernism.” The Musical Times 155, no. 1926 (2014), p. 30. Retrieved from http://www.jstor.org/stable/24615702

[3] Joseph Jacobs & S. Mannheimer. “Schönerer, Georg von.” Jewish Encyclopedia (1906).

[4] Brigitte Hamann. Hitler’s Vienna: A Portrait of the Tyrant as a Young Man (Tauris Parke Paperbacks, 2010), p. 244.

[5] Ibid., p. 48.

[6] Galison, Peter. “Assassin of Relativity (Lecture).” Retrieved from https://www.youtube.com/watch?v=SlONXXn9_QI

[7] William J. McGrath. “Student Radicalism in Vienna.” Journal of Contemporary History, Vol. 2, No. 3, Education and Social Structure (July, 1967), p. 183.

[8] Cited in William J. McGrath. “Student Radicalism in Vienna,” p. 198.

[9] Jacques Kornberg. Theodor Herzl: From Assimilation to Zionism (Indiana University Press, 1993), p. 40.

[10] Cited in Kornberg. Theodor Herzl, p. 41.

[11] Sir David Hare. “Schnitzler’s hidden manuscripts explored.” Research Horizon, Issue 3 (April 2007). Retrieved from https://web.archive.org/web/20100315122800/http://www.research-horizons.cam.ac.uk/features/schnitzler-s-hidden-manuscripts-explored.aspx

[12] Nicholas Parsons. Vienna: A Cultural History (Oxford: Oxford University Press, 2009).

[13] Goodrick-Clarke. Occult Roots of Nazism, p. 28.

[14] Stefanie Kellner. “Die freiheitliche Geisteshaltung der Ernestiner prägte Europa.” Monumente (February 2016), pp. 9–16. Retrieved from http://www.monumente-online.de/de/ausgaben/2016/1/ernestiner-herrscherhaus.php#.VsWv9k32bGg

[15] Melanson. Perfectibilists.

[16] Patrick Jordan. “A Life of Dialogue: Martin’s Buber’s Path to a Believing Humanism.” Commonweal (June 8, 2020). Retrieved from https://www.commonwealmagazine.org/life-dialogue

[17] Cedric Cohen-Skalli & Libera Pisano. “Farewell to Revolution! Gustav Landauer’s Death and the Funerary Shaping of His Legacy.” The Journal of Jewish Thought and Philosophy, 28: 2 (2020), p. 198.

[18] Fritz Mauthner. Erinnerungen (München: Georg Müller, 1918), p. 111.

[19] Silvia Dapía. Die Rezeption der Sprachkritik Fritz Mauthners im Werk von Jorge Luis Borges (Cologne, Weimar: Böhlau, 1993); Linda Ben-Zvi. “Samuel Beckett, Fritz Mauthner and the Limits of Language.” PMLA, 95: 2 (1980), pp. 183–200; Maria Kager. “James Joyce and Fritz Mauthner: Multilingual Liberators of Language.” The Germanic Review: Literature, Culture, Theory, 93:1 (2018), pp. 39–47.

[20] Claudia Willms. Liberale Erziehung im Milieu (Bohlau Verlag, 2018), pp. 78–91.

[21] Gary D. Stark. Banned in Berlin: Literary Censorship in Imperial Germany, 1871–1918 (New York and Oxford: Berghahn Books, 2009), p. 204.

[22] Alain de Benoist. “Arthur Moeller van den Bruck.”  Retrieved from https://s3-eu-west-1.amazonaws.com/alaindebenoist/pdf/arthur_moeller_van_den_bruck.pdf

[23] Marina Schuster. Fidus. In Uwe Puschner, Walter Schmitz & Justus H. Ulbricht (eds.), Handbuch zur „Völkischen Bewegung“ 1871–1918 (Munich: Saur, 1996), p. 904.

[24] G. L. Mosse. “The Mystical Origins of National Socialism.” Journal of the History of Ideas, 22: 1 (1961), p. 87.

[25] Carrie B. Dohe. Jung’s Wandering Archetype: Race and religion in analytical psychology (London and New York: Routledge, 2016), p. 111.

[26] Emily D. Bilski. Berlin Metropolis: Jews and the New Culture, 1890–1918 (New York: University of California Press, 1999), pp. 51–53.

[27] Hamann. Hitler’s Vienna, pp. 75.

[28] Peter Mentzel. “Franz Oppenheimer (March 30, 1864).” Online Liberty Library. Retrieved from https://oll.libertyfund.org/page/franz-oppenheimer-birthday-biography-march-1864

[29] Gerald D. Feldman. Hugo Stinnes. Biographie eines Industriellen 1870–1924 (München: Beck, 1998), p. 553

[30] Etan Bloom. Arthur Ruppin and the Production of Pre-Israeli Culture (Leiden: Brill, 2011), p. 144.

[31] Ibid.

[32] Gerald D. Feldman. Army, industry, and labor in Germany, 1914-1918 (Providence, Rhode Island, US; Oxon, England, UK: Berg Publishers, Inc., 1992), p. 529.

[33] Hans-Joachim Schwierskott. Arthur Moeller van den Bruck und der revolutionäre Nationalismus in der Weimarer Republik (Göttingen: Musterschmidt, 1962).

[34] Dirk Stegmann. “Die deutsche Inlandspropaganda 1917/18.” In: Militärgeschichtliche Mitteilungen 2/72, p. 78 f. m. Anm. 25.

[35] Herman Rosenthal, Peter Wiernik. “HASKALAH.” Jewish Encyclopedia.

[36] Jörg-R. Mettke. “Das Große Schmieren.” Der Spiegel (December 3, 1984). Retrieved from https://www.spiegel.de/spiegel/print/d-13510803.html

[37] Martin L. Müller. “Salomonsohn, Arthur Moritz.” In Neue Deutsche Biographie (NDB). Band 22, (Berlin: Duncker & Humblot, 2005), p. 395 f.

[38] Eduard Stadtler. Erinnerungen. Als Antibolschewist 1918–1919 (Düsseldorf: Neuer Zeitverlag, 1935).

[39] Dirk Kaesler. Max Weber: An Introduction to His Life and Work. Translated by Hurd, Philippa (University of Chicago Press, 1988), p. 127.

[40] Marcel Poorthuis. “The Forte Kreis: an Attempt to Spiritual Leadership over Europe.” Religion and Theology: A Journal of Contemporary Religous Discourse (2017), p. 51.

[41] Birgit Neumann & Jürgen Reulecke. Deutsch-Jüdische Jugendliche im “Zeitalter der Jugend” (Göttingen: Vandenhoeck & Ruprecht, 2010), p. 38; Poorthuis. “The Forte Kreis,” p. 41.

[42] Guido van Hengel. “World Conquest Through Heroic Love : How the Forte-Kreis Inspired Dimitrije Mitrinović.” In Slobodan G. Markovich (ed.). A Reformer of Mankind : Dimitrije Mitrinovic Between Cultural Utopianism and Social Activism (Zepter Book World, 2023), p. 185.

[43] Jason Ā. Josephson-Storm. The Myth of Disenchantment: Magic, Modernity, and the Birth of the Human Sciences (University of Chicago Press, 2017), p. 230.

[44] Peter Washington. Madame Blavatsky’s baboon: a history of the mystics, mediums, and misfits who brought spiritualism to America (Schocken Books, 1995) p. 170.

[45] “Modernist Journals Project Has Grant to Digitize Rare Magazines.” Brown University press release (April 19, 2007)

[46] Spence. Secret Agent 666, pp. 214-215.

[47] Crowley to Schneider October 5, 1944 GJY Collection, cited in Richard Kaczynski. Perdurabo: The Life of Aleister Crowley (North Atlantic Book, 2010) p. 448.

[48] Freud, cited in Ernest Jones. The Life and Work of Sigmund Freud (1964), p. 353.

[49] Spence. Secret Agent 666.

[50] “The Idea of Europe.” The Last Europeans. Retrieved from https://www.lasteuropeans.eu/en/jewish-perspectives-on-the-crises-of-an-idea/1-the-idea-of-europe/

[51] Mark Swartzburg. “The Three hundred,” in Richard S. Levy (ed.). Antisemitism: A Historical Encyclopedia of Prejudice and Persecution (Santa Babara, California; ABC-CLIO, 2005), p. 706.

[52] Mark Swartzburg. “The Three hundred,” in Richard S. Levy (ed.). Antisemitism: A Historical Encyclopedia of Prejudice and Persecution (Santa Babara, California; ABC-CLIO, 2005), p. 706.

[53] Jay Ticker. “Max I. Bodenheimer: Advocate of Pro-German Zionism at the Beginning of World War I.” Jewish Social Studies, 43:1 (Winter, 1981), p. 12.

[54] Klaus Polkehn. “Zionism and Kaiser Wilhelm.” Journal of Palestine Studies, Vol. 4, No. 2 (Winter, 1975), p. 88.

[55] Ibid., p. 87.

[56] Stenographisches Protokoll der Verhandlungen des sechsten Zionisten-Kongresses (Vienna, 1903), p. 272. Cited in Bloom. Arthur Ruppin and the Production of Pre-Israeli Culture, p. 140.

[57] “Co-operation in Palestine.” New York Times (March 17, 1914). Retrieved from https://timesmachine.nytimes.com/timesmachine/1914/03/17/101754909.pdf

[58] Sean McMeekin. The Berlin-Baghdad Express: The Ottoman Empire and Germany’s Bid for World Power (2010), p. 346.

[59] “Leo Motzkin (1867 - 1933).” Israel and Zionism. Department of Jewish Education. Retrieved from https://web.archive.org/web/20071113200527/http://www.jafi.org.il/education/100/people/BIOS/motzkin.html

[60] Etan Bloom. Arthur Ruppin and the Production of Pre-Israeli Culture. Studies in Jewish History and Culture. Vol. 31 (Brill, 2011), p. 148.

[61] Etan Bloom. Arthur Ruppin and the Production of Pre-Israeli Culture. Studies in Jewish History and Culture. Vol. 31 (Brill, 2011), pp. 86–88, 97–98.

[62] Tom Segev. “The Makings of History: Revisiting Arthur Ruppin.” Haaretz (October 8, 2009). Retrieved from https://www.haaretz.com/1.5309866

[63] Etan Bloom. Arthur Ruppin and the Production of Pre-Israeli Culture. Studies in Jewish History and Culture. Vol. 31 (Brill, 2011), pp. 86–88, 97–98.

[64] Steven E. Aschheim. Beyond the Border: The German-Jewish Legacy Abroad (Princeton University Press, 2018), p. 125, n.19.

[65] Cedric Cohen-Skalli & Libera Pisano. “Farewell to Revolution! Gustav Landauer’s Death and the Funerary Shaping of His Legacy.” The Journal of Jewish Thought and Philosophy, 28: 2 (2020), p. 227, n. 123.

[66] Robbert-Jan Adriaansen. The Rhythm of Eternity: The German Youth Movement and the Experience of the Past, 1900-1933 (Berghahn Books, 2015), p. 13.

[67] Jason Ā. Josephson-Storm. The Myth of Disenchantment: Magic, Modernity, and the Birth of the Human Sciences (University of Chicago Press, 2017), p. 265.

[68] Jutta Neupert. “Wyneken, Gustav, Pädagoge.” In Benz, Wolfgang; Graml, Hermann (eds.). Biographisches Lexikon zur Weimarer Republik (Munich: C. H. Beck., 1988), p. 375.

[69] Ulfried Geuter. Homosexualität in der deutschen Jugendbewegung. Jugendfreundschaft und Sexualität im Diskurs von Jugendbewegung, Psychoanalyse und Jugendpsychologie am Beginn des 20. Jahrhunderts (Frankfurt am Main 1994), p. 209 f.

[70] Hans Blüher. Wandervogel. Geschichte einer Jugendbewegung. Zweiter Teil: Blüte und Niedergang. Second edition (Berlin-Tempelhof, 1912), p. 114 f.

[71] Ofer Nordheimer Nur. Eros and Tragedy, Hashomer Hatzair: Jewish Male Fantasies and the Masculine Revolution of Zionism (Academic Studies Press, 2014), p. 35.

[72] Ofer Nordheimer Nur. Eros and Tragedy, Hashomer Hatzair: Jewish Male Fantasies and the Masculine Revolution of Zionism (Academic Studies Press, 2014), p. 142.

[73] Ibid., p. 167.

[74] Ibid., p. 180

[75] Ibid., p. 58.

[76] Petri Liukkonen. “Arthur Schnitzler.” Books and Writers (Finland: Kuusankoski Public Library). Retrieved from https://web.archive.org/web/20120206131904/http://kirjasto.sci.fi/schnitz.htm

[77] Roger Manvell & Heinrich Fraenkel. Doctor Goebbels: His Life and Death (New York: Skyhorse, 2010), p. 299.

[78] Curt Riess. Joseph Goebbels (London: Hollis and Carter, 1949), p. 9.

[79] Ibid., p. 16.

[80] Peter Longerich. Goebbels: A Biography (New York: Random House, 2015), p. 24.

[81] Ibid., pp. 72, 88.

[82] “Magda Goebbels’ biological father may have been Jewish.” Jewish Chronicle (August 21, 2016).

[83] Colin Shindler. The Hebrew Republic: Israel's Return to History (Lanham, MD: Rowman & Littlefield, 2017), pp. 46–47.

[84] Maurice Girodias. Une journée sur le terre (Éditions de la Différence, 1990), vol. I, p. 411.

[85] Frances Stonor Saunders. The Cultural Cold War: The CIA and the World of Arts and Letters (New York: The New Press, 1999), p. 8.

[86] Maria Popova. “The Greatest Books of All Time, as Voted by 125 Famous Authors.” The Atlantic (January 30, 2012).

[87] Vladimir Nabokov & Alfred Appel. The Annotated "Lolita" Revised and Updated (New York: Vintage, 1991), p. 16.

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