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WHO has ever occupied himself seriously with the investigation of the “night-side of Nature,” or studied the works of Theophrastus Paracelsus, and not become acquainted with the celebrated “Untersberg” (the “mountain of the lower world”) and its mysterious inhabitants, the fairies and gnomes? Like a gigantic outpost of the Austrian Alps, this snow-capped wing of the mountains stands on the frontier of Germany, overlooking the Bavarian plains, dotted with hills, forests, and lakes. Its summit, dwelling above the clouds, dominates the valley through which the Salzach river winds its way to the Inn and the Danube. Seen from the north side, where the city of Salzburg is nestled among the hills, the mountain looks tame enough, rising in undulating forest-covered lines up to a height of some seven thousand feet; but on the south side it exhibits an almost endless variety of perpendicular walls, formed of marble rocks thousands of feet high, and interrupted by deep ravines and chasms, craggy cliffs, spurs, and precipices, over which in the time of spring, when the snow begins to melt, great avalanches come thundering down, and a sharp eye may detect in many an inaccessible spot mysterious caves, that seem to penetrate into the bowels of that mysterious mountain. If you will take the trouble of climbing up to these dizzy heights, you will find yourself in a new world, for there the Untersberg appears not as one single mountain, but as a mountain chain, of which each separate link has its special aspect and character, being separated from its neighbour by deep chasms, through which the mountain streams rush. There is no end of waterfalls, caves and labyrinths of boulders, where the inexperienced wanderer may lose his way, especially if he is misled by the gnomes—which may easily occur if his intentions are not pure. The Untersberg is known to be inhabited by certain kinds of elemental spirits of Nature, some of which are good and benevolent, others of a wicked and malicious nature, and inimical to mankind; and there are innumerable tales circulating among the people in the neighbourhood, telling about the doings of the gnomes, fairies, wild women, and giants, dwelling within caves and in gorgeous marble halls and grottoes filled with gold and precious stones that will turn into dead leaves and stones when seen in the light of day. Some of the friendly tribes come out of the Untersberg on certain occasions, and they are said to have sometimes associated with the inhabitants of our plane of existence, partaking in the dances and amusements of the peasants, and even taking stray children with them into the Untersberg; and, incredible as it may appear, it is even asserted by “those who know” that marriages have taken place between citizens of our world and the inhabitants of the kingdom of gnomes, and that these spirits of Nature, being themselves not immortal, seek to obtain immortality by their union with immortal man. The majority of the gnomes, therefore, also love plain, truthful, and unsophisticated human beings, such as possess a soul in which the light of the immortal spirit may be perceived, and with these they are ready to associate; but with soulless beings, such as sophisticated, sceptical, arrogant, short-sighted and opinionated scientists, whose hearts are dead, and whose brains are swollen with the products of their own fancy, they will have nothing to do; to such they never show themselves, but love to play tricks upon them whenever they come with a view of invading their kingdom.
In A Science for the Soul, historian Corinna Treitel explores the appeal and significance of German occultism in all its varieties between the 1870s and the 1940s, locating its dynamism in the nation's struggle with modernization and the public's dissatisfaction with scientific materialism. Occultism, Treitel notes, served as a bridge between traditional religious beliefs and the values of an increasingly scientific, secular, and liberal society. Drawing on a wealth of archival materials, Treitel describes the individuals and groups who participated in the occult movement, reconstructs their organizational history, and examines the economic and social factors responsible for their success. Building on this foundation, Treitel turns to the question of how Germans used the occult in three realms of practice: Theosophy, where occult studies were used to achieve spiritual enlightenment the arts, where occult states of consciousness fueled the creative process of avant-garde painters, writers, and dancers and the applied sciences, where professionals in psychology, law enforcement, engineering, and medicine employed occult techniques to solve characteristic problems of modernity. In conclusion, Treitel considers the conflicting meanings occultism held for contemporaries by focusing on the anti-spiritualist campaigns mounted by the national press, the Protestant and Catholic Churches, local and national governments, and the Nazi regime, which after years of alternating between affinity and antipathy for occultism, finally crushed the movement by 1945.
Includes plot summaries and detailed descriptions of 194 works of science fiction from the 19th and 20th centuries.
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