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Heinrich Heine seinem französischen Asyl über die Wurzeln deutscher Glaubens-

strukturen & ein kleiner Kommentar dazu, im Ausblick auf die
HERRSCHENDE ESO-Welle in Deutschland.

Der ESO(terik)-Markt in Deutschland ist der Größte weltweit in Umfang

der darin Verhafteten, wie auch im Umsatz an Geld.
Anstatt einer kritischen Auseinandersetzung mit den verschiedenen
Inhalten, existiert ein öffentlicher „Maulkorb“, ein öffentliches Denkverbot
und angesichts der sozialen Entwicklung, der immer offener zutage
tretenden Spaltung in den gegebenen Verhältnissen, muß es einen schon
mindestens merkwürdig anmuten, wenn deutsche Politiker, Prominente
( Propagandavertreter) und auch erhebliche Strukturen im Gesundheits-
wesen ÖFFENTLICH in ihren Publikationen oder Auftritten mit solchem
esoterisch-fundamentalistischem Gedankengut hausieren gehen welches
unter anderem mit Aussagen aufwartet wie :


Der abbrechende „Mittelstand“ sollte sich einmal umschauen auf der

nächsten Eso-Messe und sich endlich separieren von den Strukturen, die
WELLE mittragen.

„ ES GIBT EINE GÖTTLICHE ( UNIVERSALE je nach Geschmack auch


Die das propagieren, beziehen sich aber auf eine „ kosmische Ordnung “,
meinen allerdings primär nur IHRE INSTALLIERTE ORDNUNG ODER
Aber das Denken in Deutschland ist neuerlich wieder verseucht von
solchen, in Wahrheit irdisch gebundenen, machterhaltenden Ansätzen der
sogenannten Eliten.

... ist ihre weithin propagierte Eigenannahme, wenn sie jemandem die
EXISTENZ streitg machen oder Leben zerstören & das Beste --- sie sind
so tief in ihrem selbstgerechten indoktrinierten Denken verhaftet, dass sie
sich das auch noch glauben ... das sind nicht „ WIR, ( die dich strafen ) das
ist der KOSMOS “

„Betrogene Betrüger! Eure Ringe sind alle drei nicht echt!

Der echte Ring vermutlich ging verloren."
Lessing, Nathan. III. 7.

... aber nun der allseits gepriesene Heinrich Heine über die okkult-
esoterischen Hintergründe in seinem Heimatland .
( Übrigens, auf deutsch hat man immer noch keine Möglichkeit, diese
Fragen oder Ansichten auch nur öffentlich zur Disposition zu stellen )

This is what Heine has to say in his book on Germany:

" The French, having emerged from the Middle Ages for some time, can now
contemplate them with calm, and can appreciate their beauties with philosophic
or aesthetic detachment. „

„ We Germans, however, are still sunk deeply in these Middle Ages:

We are still combating their anachronistic representatives and we cannot,

therefore, admire their qualities with such reverence.
On the contrary, we must nurture ourselves with a partial hate of them in order
that our destructive force should not become completely paralyzed. “

" You French, you can admire chivalry. Nothing of it is left for you but the
pretty chronicles and the suits of armor.
You risk nothing by amusing your imagination or by satisfying your curiosity in
this manner.
But we here in Germany, for us the chronicles of the Middle Ages are not yet
their most recent pages are damp with the blood of our parents and our friends,
and these shiny suits of armor protect our living bodies from the blows of our
Nothing hinders you French from prizing the old Gothic forms. . . .

For you, Satan and his infernal companions are only poetry;

For us in Germany, there are scoundrels and fools who seek to revive
philosophically the belief in the devil, and give credence to infernal crimes of

" You dark scoundrels—and you imbeciles of all shades; do your work;
inflame the minds of the people with old superstitions;
drive them wildly along the road of fanaticism;
one day, you yourself will become their victims;
you shall not escape the destiny which awaits the awkward conjurer who
finally cannot master the spirits which he has evoked, and who is torn to pieces
by them in the end. “

" Perhaps the spirit of revolution cannot stir, by appeal to reason, the minds of
the German people; it may possibly be the task of folly to accomplish
this great work.
But once the blood again begins coursing in the veins of the German people,
once they again feel their heart beating, no longer will they listen to the pious
chatter of the Bavarian hypocrites, or to the mystic murmurs of the Swabian
their ear will only hear the great voice of one man. “

" He is the man whom the German people awaits, the man who will return to
them their lives and their happiness—the happiness and the life they have so
longed for in their dreams.
How much longer will you wait—you whom our old people have prophesied
with burning desire—you for whom youth waits with so much impatience—you
who carry the divine sceptre of liberty, and the imperial crown without
the cross? “

" After all this is not the place to make appeals and I would not want to remove
myself too far from my theme.
I should speak here only of innocent traditions; of what is said and what is sung
in the German kitchen.
I notice that I have said very little of the spirits who dwell in the mountains—
for example I have not said much about Kyffhaeuser where Emperor
Frederick lives. . . . “

" It is certainly more than popular legend that Emperor Frederick—the old
Barbarossa—is not dead;
it being said that because of all the trouble stirred up against him by the holy
clique, he has taken refuge in the Kyffhaeuser mountains.
They say that he will remain there in hiding with his entire court, until some
time in the future when he shall again appear and bring great happiness to the
German people.
These mountains are in Thuringia, not far from Nordhausen.
I have gone up there very often, and one clear winter night I stayed up there for
over an hour, crying out a few times:
' Come, Barbarossa, come, '
and my heart, ablaze, was as fire in my breast, and tears flowed down my
But our beloved Emperor Frederick did not come, and all that was left for me
to do was to kiss the rocks in which he lives. “

" Many claim that the Emperor, in his mountain home, sits sleeping in front of a
stone table, and dreams of a way in which he can again conquer the Empire.
His head nods constantly from side to side, and his eyes wink.
By this time, his beard reaches almost to the ground. From time to time, as in
a dream, he extends his hand as though he were about to take up his sword
and shield.
They say that when the Emperor returns to the world, he will hang his shield on
a withered tree, and this tree will then begin to bud and become green,
signifying a return to better times for Germany.

They say that a peasant, who shall be wearing a blouse, will carry his sword
before him, and this will serve to frighten all those who are foolish enough to
believe themselves of superior blood to the peasant.
But these old story-tellers add that no one knows exactly when all this is
to take place. “

" They also tell of a shepherd who was once brought into Kyffhaeuser by a
dwarf. On seeing him, the Emperor arose and asked him whether the crows
were still flying around the mountains.
And when the shepherd answered in the affirmative, the King sighed deeply
and said:
' Then it will be necessary for me to sleep another hundred years. ' "
Thus Heine found charming the very superstitions he inveighed against.
For him, violently anti-clerical, the Church was largely responsible for
maintaining these superstitions of the Middle Ages in Germany.
He felt that one day the encouragement of such beliefs would turn against
the Church:

"One day, you yourself will become their victim. . . ."

Yet he failed to understand thoroughly the dangers inherent in the survival of

those purely Germanic superstitions and the legends surrounding the
Kyffhaeuser mountain which, to him, were dear.
He did not see that some day all this would turn into a terrific diabolical
avalanche running away with itself and would end in a nightmarish
conflagration spread to all parts of the world.
Nor could he imagine that against this orgy of the " elementary spirits " the
traditions of the Church, based on Christian morality, offered a certain
resistance and protection.

" The man " expected by Heine as the future savior of Germany, Barbarossa,
sleeping in the Kyffhaeuser mountain until the revival of his old empire, were
subjects of common tales in Germany for hundreds of years.
They corresponded to a specifically Germanic conception of the
Messianic idea.

We have seen how the popularity of Hitler in this country can be explained by
his endeavor to achieve what the legends forecast for the man who was to be,
for the Germans, Barbarossa himself, returned.

None of the various theories of sociology which have inspired Western thought
in the last over hundred years or so makes possible a complete explanation of
what is happening in the world today.
On the basis of these theories alone, no one could have predicted the present
events. This is due to the fact that most of these doctrines have regarded the
evolution of mankind as an organic whole.
They have neglected to take into consideration an anachronistic survival of the
Middle Ages which for generations has remained in the background.

Students of important social and economic movements on a world scale seem to

have overlooked a series of purely German phenomena.
Each of these phenomena has received attention by itself—but the relationship
of one to another has not in general been brought out.
Thus they have been considered as phenomena or curiosa of local
importance only.

Heine was conscious of these phenomena although he did not realize what they
meant for the future.
The world missed the significance of this anachronism almost entirely.
Today the same Middle Ages of which Heine spoke have placed themselves
very much in the foreground.
When the average observer speaks about " Middle Age practices " in Hitler's
Germany he does not realize that the expression he uses is much more than a
simple allegorical figure—that it describes the actual come-back of a period
long gone.
Those Middle Ages seemed so beautiful to us when we were observing the
towers of Notre Dame; and yet, seen at close range, they threaten to envelop us
in their somber cloak.
They assume for us a reality both terrible and menacing.
In the face of this menace which threatens all of us, those problems which have
stirred us in recent decades, such as the struggle between capitalism and the
proletariat, "private enterprise" and socialism, become less urgent.

They recede to the background, giving way to a danger which is arising our of
the distant past and is becoming more acute.
And, possibly, the common fight against the same danger may open common
avenues of understanding between the two camps.
Later we may all perhaps see in a new light the factors behind the struggle in
the social field.