David Myatt And The Way of Pathei-Mathos

Richard Moult: The Corn King

Editorial Note: The following essay is an insightful exposition of Myatt’s philosophy of pathei-mathos and is taken from The Mystic Philosophy of David Myatt, which book was published in 2015 and is available both as a printed paperback – ISBN 978-1523930135 – and as Gratis Open Access pdf file from here.

The contents of the book are: 1) A Modern Mystic: David Myatt And The Way of Pathei-Mathos. 2) A Modern Pagan Philosophy. 2) Honour In The Philosophy Of Pathei-Mathos. 4) An Overview of The Philosophy of Pathei-Mathos. 5) Appendix: A Note On Greek Terms In The Philosophy Of Pathei-Mathos.

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A Modern Mystic
David Myatt And The Way of Pathei-Mathos

Philosophy of a Modern Mystic

The ‘way of pathei-mathos’ (πάθει μάθος) is the name given, by David Myatt himself, to his own particular Weltanschauung, his own perspective about life, which he has expounded in numerous essays since 2011, and which perspective or personal philosophy he developed after he “had, upon reflexion, rejected much of and revised what then remained of my earlier (2006-2011) numinous way.” (1)

Myatt has conveniently collected most of the essays expounding his personal philosophy into four books: The Numinous Way of Pathei-Mathos, published in 2013; Religion, Empathy, and Pathei-Mathos, published in 2013; One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings, published in 2014; and Sarigthersa, published in May 2015. These works amount to some 240 pages.

In one essay he makes it clear that the way, or the philosophy, of pathei-mathos is

“simply my own weltanschauung, a weltanschauung developed over some years as a result of my own pathei-mathos. Thus, and despite whatever veracity it may or may not possess, it is only the personal insight of one very fallible individual, a fallibility proven by my decades of selfishness and by my decades of reprehensible extremism both political and religious. Furthermore, and according to my admittedly limited understanding and limited knowledge, this philosophy does not – in essence – express anything new. For I feel (and I use the word ‘feel’ intentionally) that I have only re-expressed what so many others, over millennia, have expressed as result of (i) their own pathei-mathos and/or (ii) their experiences/insights and/or (iii) their particular philosophical musings.” (2)

As described in those four collections of essays, Myatt’s particular perspective, or philosophy of life is, in my view, fundamentally a mystical one because based on a personal intuitive insight about, a personal awareness of, the nature of Reality. A mystic accepts that there is, or there can arise by means such as contemplation, a spiritual apprehension of certain truths which transcends the temporal.

Myatt personal mystic insight is essentially two-fold: (a) that “we are a connexion to other life; of how we are but one mortal fallible emanation of Life; of how we affect or can affect the well-being – the very being, ψυχή – of other mortals and other life,” (3); and (b) of “the primacy of pathei-mathos: of a personal pathei-mathos being one of the primary means whereby we can come to know the true φύσις (physis) of Being, of beings, and of our own being; a knowing beyond ‘abstractions’, beyond the concealment implicit in manufactured opposites, by ipseity (the separation-of-otherness), and by denotatum.” (2)

According to Myatt, this awareness of our connexion to other life is that arising from empathy; more, precisely, from the faculty of empathy, which he explains is an awareness of, and a sympathy with, other living beings, and by means of which we can

“understand both φύσις and Πόλεμος, and thus apprehend Being as Being, and the nature of beings – and in particular the nature of our being, as mortals. For empathy reveals to us the acausality of Being and thus how the process of abstraction, involving as it does an imposition of causality and separation upon beings (and the ideation implicit on opposites and dialectic), is a covering-up of Being.” (4)

Less metaphysically, he writes that empathy

“inclines a person toward certain virtues; toward a particular type of personal character; and disinclines them toward doing what is bad, what is unfair; what is harsh and unfeeling; what intentionally causes or contributes to suffering. For empathy enables us to directly perceive, to sense, the φύσις (the physis, the nature or character) of human beings and other living beings, involving as empathy does a translocation of ourselves and thus a knowing-of another living-being as that living-being is, without presumptions and sans all ideations, all projections.” (5)

According to him, empathy is inextricably linked to pathei-mathos:

“Empathy is, as an intuitive understanding, what was, can be, and often is, learned or developed by πάθει μάθος. That is, from and by a direct, personal, learning from experience and suffering. An understanding manifest in our awareness of the numinous and thus in the distinction we have made, we make, or we are capable of making, between the sacred and the profane; the distinction made, for example in the past, between θεοί and δαιμόνων and mortals.” (5)

One feature of Myatt’s mysticism is his somewhat prolific use of ancient Greek terms and expressions; a use which he states is because

“the philosophy of πάθει μάθος has certain connexions to Hellenic culture and I tend therefore to use certain Greek words in order to try and elucidate my meaning and/or to express certain philosophical principles regarded as important in – and for an understanding of – this philosophy; a usage of words which I have endeavoured to explain as and where necessary, sometimes by quoting passages from Hellenic literature or other works and by providing translations of such passages. For it would be correct to assume that the ethos of this philosophy is somewhat indebted to and yet – and importantly – is also a development of the ethos of Hellenic culture; an indebtedness obvious in notions such as δίκη, πάθει μάθος, avoidance of ὕβρις, and references to Heraclitus, Aeschylus, and others, and a development manifest in notions such as empathy and the importance attached to the virtue of compassion.” (5)(6)

Pathei-Mathos And Physis

Since – as the name for his ‘way’ or philosophy implies – the concept of pathei-mathos is fundamental, as is the concept of physis, it is necessary to understand what Myatt means by both these concepts.

1. Pathei-Mathos

In several of his essays Myatt writes about this concept in some detail. For example:

“The Greek term πάθει μάθος derives from The Agamemnon of Aeschylus (written c. 458 BCE), and can be interpreted, or translated, as meaning ‘learning from adversary’, or ‘wisdom arises from (personal) suffering’; or ‘personal experience is the genesis of true learning’.

However, this expression should be understood in context, for what Aeschylus writes is that the Immortal, Zeus, guiding mortals to reason, has provided we mortals with a new law, which law replaces previous ones, and which new law – this new guidance laid down for mortals – is pathei-mathos.

Thus, for we human beings, pathei-mathos possesses a numinous, a living, authority – that is, the wisdom, the understanding, that arises from one’s own personal experience, from formative experiences that involve some hardship, some grief, some personal suffering, is often or could be more valuable to us (more alive, more meaningful) than any doctrine, than any religious faith, than any words one might hear from someone else or read in some book.
In many ways, this Aeschylean view is an enlightened – a very human – one, and is somewhat in contrast to the faith and revelation-centred view of religions such as Judaism, Islam, and Christianity.” (7)

“A personal pathei-mathos [is] one of the primary means whereby we can come to know the true φύσις (physis) of Being, of beings, and of our own being; a knowing beyond ‘abstractions’, beyond the concealment implicit in manufactured opposites, by ipseity (the separation- of-otherness), and by denotatum.” (2)

This reliance on pathei-mathos makes his philosophy non-dogmatic, personal, and interior, especially given the connection Myatt makes between pathei-mathos and empathy; for the type of knowing both provide is a-causal in nature and is only manifest “in the immediacy-of-the-moment” and therefore “cannot be abstracted out from that ‘living moment’ via denotatum: by (words written or spoken), or be named or described or expressed (become fixed or ‘known’) by any dogma or any -ism or any -ology, be such -isms or -ologies conventionally understood as political, religious, ideological, or social.” (2)

As Myatt explains, there is a ‘local horizon’ to both empathy and pathei-mathos:

“The ‘local horizon of empathy’ is a natural consequence of my understanding of empathy as a human faculty, albeit a faculty that is still quite underdeveloped. For what empathy provides – or can provide – is a very personal wordless knowing in the immediacy-of-the-living-moment. Thus empathy inclines us as individuals to appreciate that what is beyond the purveu of our empathy – beyond our personal empathic knowing of others, beyond our knowledge and our experience, beyond the limited (local) range of our empathy and that personal (local) knowledge of ourselves which pathei-mathos reveals – is something we rationally, we humbly, accept we do not know and so cannot judge or form a reasonable, a fair, a balanced, opinion about. For empathy, like pathei-mathos, lives within us; manifesting, as both empathy and pathei-mathos do, the always limited nature, the horizon, of our own knowledge and understanding.” (8)

In further explaining what he means by the ‘acausal (wordless) knowing’ of empathy and pathei-mathos, Myatt introduces another fundamental aspect of his philosophy, the culture of pathei-mathos:

“What, therefore, is the wordless knowing that empathy and pathei-mathos reveal? It is the knowing manifest in our human culture of pathei-mathos. The knowing communicated to us, for example, by art, music, literature, and manifest in the lives of those who presenced, in their living, compassion, love, and honour. Germane to this knowing is that – unlike a form or an abstraction – it is always personal (limited in its applicability) and can only be embodied in and presenced by some-thing or by some-one which or who lives. That is, it cannot be abstracted out of the living, the personal, moment of its presencing by someone or abstracted out from its living apprehension by others in the immediacy-of-the-moment, and thus cannot become ‘an ideal’ or form the foundation for some dogma or ideology or supra-personal faith.” (8)

In addition he points out that such ‘acausal knowing’ is supplementary and complimentary to that ‘causal knowing’ which may be acquired by means of the Aristotelian essentials of conventional philosophy and experimental science. (9)

2. Physis

In his essay Towards Understanding Physis (10) Myatt explains that he uses the term physis, φύσις, contextually to refer to:

(i) the ontology of beings, an ontology – a reality, a ‘true nature ‘- that is often obscured by denotatum and by abstractions, both of which conceal physis;
(ii) the relationship between beings, and between beings and Being, which is of us – we mortals – as a nexion, an affective effluvium (or emanation) of Life (ψυχή) and thus of why ‘the separation-of-otherness’ is a concealment of that relationship;
(iii) the character, or persona, of human beings, and which character – sans denotatum – can be discovered (revealed, known) by the faculty of empathy;
(iv) the unity – the being – beyond the division of our physis, as individual mortals, into masculous and muliebral;
(v) that manifestation denoted by the concept Time, with Time considered to be an expression/manifestation of the physis of beings.

According to Myatt – echoing as he does a concept found in several tractates of the Corpus Hermeticum (11) – the supposed necessity of denoting (or defining) ourselves, as an individual, in terms of either ‘the masculous’ or ‘the muliebral’ (12) is incorrect and distances us from understanding our human physis. That is, he suggests that every individual has (or can develop) a masculous and a muliebral aspect to their physis and that it is natural for us to develop both these aspects of our character, which development – and the balanced physis which results – would take us away from the dominating suffering causing patriarchal ethos of the past three thousand years, incline us toward empathy, compassion, and honour, and thus lessen the suffering which we inflict on other humans and on other life. (13) In respect of which development Myatt asks a rhetorical question:

“Will [it] take us another three thousand years, or more, or less, to live, world-wide, in societies where fairness, peace, and compassion, are the norm because the males of our species – perhaps by heeding Fairness and not obliging Hubris, perhaps by learning from our shared human culture of pathei-mathos – have personally, individually, balanced within themselves the masculous with the muliebral and thus, because of sympatheia, follow the path of honour. Which balancing would naturally seem to require a certain conscious intent.

What, therefore, is our intent, as individual human beings, and can our human culture of pathei-mathos offer us some answers, or perchance some guidance? As an old epigram so well-expressed it:

θνητοῖσιν ἀνωΐστων πολέων περ οὐδὲν ἀφραστότερον πέλεται νόου ἀνθρώποισι

“Of all the things that mortals fail to understand, the most incomprehensible is human intent.”

Personally, I do believe that our human culture of pathei-mathos – rooted as it is in our ancient past, enriched as it has been over thousands of years by each new generation, and informing as it does of what is wise and what is unwise – can offer us both some guidance and some answers.” (14)

A Complete Philosophy

According to academic criteria, in order to qualify as a complete, and distinct, philosophy – in order to be a Weltanschauung – a particular philosophical viewpoint should possess the following: (i) a particular ontology, which describes and explains the concept of Being, and beings, and our relation to them; (ii) a particular theory of ethics, defining and explaining what is good, and what is bad; (iii) a particular theory of knowledge (an epistemology), of how truth and falsehood can be determined; and (iv) it should also be able to give or to suggest particular answers to questions such as “the meaning and purpose of our lives”, and explain how the particular posited purpose may or could be attained.

Given that Myatt’s ‘way of pathei-mathos’ provides the following answers, it does appear to meet the above criteria and thus could aptly be described as a distinct modern philosophy.

i) Ontology

“The ontology is of causal and acausal being, with (i) causal being as revealed by phainómenon, by the five Aristotelian essentials and thus by science with its observations and theories and principle of ‘verifiability’, and (ii) acausal being as revealed by συμπάθεια – by the acausal knowing (of living beings) derived from faculty of empathy – and thus of the distinction between the ‘time’ (the change) of living-beings and the ‘time’ described via the measurement of the observed or the assumed/posited/predicted movement of things.” (2)

ii) Epistemology

“The primacy of pathei-mathos: of a personal pathei-mathos being one of the primary means whereby we can come to know the true φύσις (physis) of Being, of beings, and of our own being; a knowing beyond ‘abstractions’, beyond the concealment implicit in manufactured opposites, by ipseity (the separation-of-otherness), and by denotatum.

Adding the ‘acausal knowing’ revealed by the (muliebral) faculty of empathy to the conventional, and causal (and somewhat masculous), knowing of science and logical philosophical speculation, with the proviso that what such ‘acausal knowing’ reveals is (i) of φύσις, the relation between beings, and between beings and Being, and thus of ‘the separation-of-otherness’, and (ii) the personal and numinous nature of such knowing in the immediacy-of-the-moment.” (2)

iii) Ethics

“Of personal honour – which presences the virtues of fairness, tolerance, compassion, humility, and εὐταξία – as (i) a natural intuitive (wordless) expression of the numinous (‘the good’, δίκη, συμπάθεια) and (ii) of both what the culture of pathei-mathos and the acausal-knowing of empathy reveal we should do (or incline us toward doing) in the immediacy of the personal moment when personally confronted by what is unfair, unjust, and extreme.

Of how such honour – by its and our φύσις – is and can only ever be personal, and thus cannot be extracted out from the ‘living moment’ and our participation in the moment; for it only through such things as a personal study of the culture of pathei-mathos and the development of the faculty of empathy that a person who does not naturally possess the instinct for δίκη can develope what is essentially ‘the human faculty of honour’, and which faculty is often appreciated and/or discovered via our own personal pathei-mathos.” (2)

iv) Meaning

“It is wise to avoid causing or contributing to suffering not because such avoidance is a path toward nirvana (or some other posited thing), and not because we might be rewarded by God, by the gods, or by some divinity, but rather because it manifests the reality, the truth – the meaning – of our being.” (15)

“Of understanding ourselves in that supra-personal, and cosmic, perspective that empathy, honour, and pathei mathos – and thus an awareness of the numinous and of the acausal – incline us toward, and which understanding is: (i) of ourselves as a finite, fragile, causal, viatorial, microcosmic, affective effluvium of Life (ψυχή) and thus connected to all other living beings, human, terran, and non-terran, and (ii) of there being no supra-personal goal to strive toward because all supra personal goals are and have been just posited – assumed, abstracted – goals derived from the illusion of ipseity, and/or from some illusive abstraction, and/or from that misapprehension of our φύσις that arises from a lack of empathy, honour, and pathei-mathos.

For a living in the moment, in a balanced – an empathic, honourable – way, presences our φύσις as conscious beings capable of discovering and understanding and living in accord with our connexion to other life.” (2)

A Spiritual Way

Myatt’s answers to the questions of “the meaning and purpose of our lives” and of “how the posited purpose might be attained” reveal – as he himself admits in many of his essays – that his philosophy of pathei-mathos embodies a cultured pagan ethos similar to the paganism manifest in many of the writings of Cicero. In his essay on Education And The Culture Of Pathei-Mathos, Myatt approvingly quotes Cicero (in Latin) and paraphrases the explanation of meaning which Cicero gives in the second book of De Natura Deorum:

“The classical weltanschauung was a paganus one: an apprehension of the complete unity (a cosmic order, κόσμος, mundus) beyond the apparent parts of that unity, together with the perceiveration that we mortals – albeit a mere and fallible part of the unity – have been gifted with our existence so that we may perceive and understand this unity, and, having so perceived, may ourselves seek to be whole, and thus become as balanced (perfectus), as harmonious, as the unity itself.

Furthermore, this paganus natural balance implied an acceptance by the individual of certain communal responsibilities and duties; of such responsibilities and duties, and their cultivation, as a natural and necessary part of our existence as mortals.” (16)

But Myatt’s philosophy is certainly not a modern restatement of a type of paganism that existed in ancient Greece and Rome. For his philosophy is concerned with the individual and especially with their interior life; with their ‘acausal’ connection – through what Myatt terms the cultivation of the virtues of empathy, compassion, humility, and personal honour – to Being and thence to other life, sentient and otherwise. This marks it as a spiritual way, but one devoid of ‘abstractions’ and dogma. As Myatt writes:

“To formulate some standard or rule or some test to try to evaluate alternatives and make choices in such matters is to make presumptions about what constitutes progress; about what constitutes a ‘higher’ level – or a more advanced stage – and what constitutes a ‘lower’ level or stage. That is, to not only make a moral judgement connected to what is considered to be ‘good’ and ‘evil’ – right and wrong, correct and incorrect – but also to apply that judgement to others and to ‘things’. To judge them, and/or the actions of others, by whether they are on a par with, or are moving toward or away from, that ‘right’ and that ‘wrong’.

This is, in my view, a veering toward hubris, away from the natural balance, and thus away from that acknowledgement of our fallibility, of our uncertitude of knowing, that is the personal virtue of humility. For the essence of the culture of pathei-mathos, and the genesis, the ethos, of all religious revelations and spiritual ways before or until they become dogmatical, seems to be that we can only, without hubris, without prejudice, judge and reform ourselves.

For what the culture of pathei-mathos reveals is that we human beings, are – personally – both the cause and the cure of suffering; and that our choice is whether or not we live, or try to live, in a manner which does not intentionally contribute to or which is not the genesis of new suffering. The choice, in effect, to choose the way of harmony – the natural balance – in preference to hubris.” (17)

According to Myatt, empathy and pathei-mathos incline us – or can incline us – toward humility (18), for

“personal humility is the natural balance living within us; that is, we being or becoming or returning to the balance that does not give rise to ἔρις. Or, expressed simply, humility disposes us toward gentleness, toward kindness, toward love, toward peace; toward the virtues that are balance, that express our humanity.” (19)

In other words, humility expresses the raison d’être of Myatt’s philosophy, born as this philosophy is from his own pathei-mathos.

A Modern Gnostic

A Gnostic is someone who seeks gnosis: wisdom and knowledge; someone involved in a life-long search, a quest, for understanding, and who more often than not views the world, or more especially ordinary routine life, as often mundane and often as a hindrance. In my view, this is a rather apt description of Myatt during his idealist and ‘extremist’ decades; decades (1968-2009) which are reasonably now well-known and documented in various academic sources.

It is thus no surprise that Myatt has been described as an “extremely violent, intelligent, dark, and complex individual,” (20) as “a British iconoclast who has lived a somewhat itinerant life and has undertaken an equally desultory intellectual quest,” (21); as “arguably England’s principal proponent of contemporary neo-Nazi ideology and theoretician of revolution,” (22); as having undertaken various “Faustian quests”, (23); as “a fierce Jihadist,” (24) and as having undertaken a “Siddhartha-like search for truth” and “a global odyssey which took him on extended stays in the Middle East and East Asia, accompanied by studies of religions ranging from Christianity to Islam in the Western tradition and Taoism and Buddhism in the Eastern path.” (25)

Thus, his

“philosophy of πάθει μάθος […] is not a conventional, an academic, one where a person intellectually posits or constructs a coherent theory – involving ontology, epistemology, ethics, and so on – often as a result of an extensive dispassionate study, review, or a criticism of the philosophies or views, past and present, advanced by other individuals involved in the pursuit of philosophy as an academic discipline or otherwise. Instead, the philosophy of pathei-mathos is the result of my own pathei-mathos, my own learning from diverse – sometimes outré, sometimes radical and often practical – ways of life and experiences over some four decades; of my subsequent reasoned analysis, over a period of several years, of those ways and those experiences; of certain personal intuitions, spread over several decades, regarding the numinous; of an interior process of personal and moral reflexion, lasting several years and deriving from a personal tragedy; and of my life-long study and appreciation of Hellenic culture.” (26)

As Myatt has explained in various writings – such as in parts two and three of his Understanding and Rejecting Extremism: A Very Strange Peregrination, published in 2013, (27) – it was his own painful ‘learning from practical experience’ which compelled him to develop his philosophy of pathei-mathos:

“What I painfully, slowly, came to understand, via pathei-mathos, was the importance – the human necessity, the virtue – of love, and how love expresses or can express the numinous in the most sublime, the most human, way. Of how extremism (of whatever political or religious or ideological kind) places some abstraction, some ideation, some notion of duty to some ideation, before a personal love, before a knowing and an appreciation of the numinous. Thus does extremism – usurping such humanizing personal love – replace human love with an extreme, an unbalanced, an intemperate, passion for something abstract: some ideation, some ideal, some dogma, some ‘victory’, some-thing always supra-personal and always destructive of personal happiness, personal dreams, personal hopes; and always manifesting an impersonal harshness: the harshness of hatred, intolerance, certitude-of-knowing, unfairness, violence, prejudice.”

My considered opinion is that it is this redemptive ‘Faustian’ learning from practical (mostly extreme, and both ‘dark’ and ‘light’) experiences which distinguishes Myatt’s philosophy of pathei-mathos from the many academic and/or armchair philosophies proposed by others in the last two hundred years. For Myatt has “been there, done that” and – so it seems – learned valuable lessons as a result, making his philosophy much more than either intellectual speculation by some academic or something devised by some pseudo-intellectual dilettante.

JR Wright
NYC
2015

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Abbreviations:

NWPM: The Numinous Way of Pathei-Mathos (2013). ISBN 978-1484096642

REPM: Religion, Empathy, and Pathei-Mathos (2013). ISBN 978-1484097984

EFG: One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings (2014). ISBN 978-1502396105

SARIG: Sarigthersa (2015). ISBN 978-1512137149

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Notes

1) Myatt, David (2012). Concerning The Development Of The Numinous Way. The essay is included as an appendix in Myatt’s autobiography, Myngath, published in 2013. (ISBN 978-1484110744)

2) The Way Of Pathei-Mathos – A Précis. EFG.

It should be noted that all four printed books detailing Myatt’s philosophy are idiosyncratic in terms of size, being 8.5 x 11 inches which is larger than the standard paperback size of 6 x 9 inches.

3) The Nature and Knowledge of Empathy. NWPM.

4) The Abstraction of Change as Opposites and Dialectic. NWPM.

5) The Way of Pathei-Mathos: A Philosophical Compendiary. NWPM.

6) Myatt’s frequent and somewhat idiosyncratic use of the term Hellenic requires some explanation. As the context often suggests, he generally means the culture of ancient Greece in general, from the time of Homer to the time of Euclid, Aristotle, and beyond. He is not therefore referring to what has academically come to be termed the later Hellenistic (Greco-Roman) period distinguished as that period is, somewhat artificially, from the earlier culture of classical Greece.

That said, he does rather confusingly and on occasion make such a distinction – as in his essay Towards Understanding Physis [SARIG], and in his translation of and commentary on the Pymander tractate – between classical Greece and Hellenistic (Greco-Roman) Greece.

7) Pathei-Mathos as Authority and Way. NWPM.

8) Personal Reflexions On Some Metaphysical Questions. SARIG.

Myatt technically defines ‘the culture of pathei-mathos’ as

“the accumulated pathei-mathos of individuals, world-wide, over thousands of years, as (i) described in memoirs, aural stories, and historical accounts; as (ii) have inspired particular works of literature or poetry or drama; as (iii) expressed via non-verbal mediums such as music and Art, and as (iv) manifest in more recent times by ‘art-forms’ such as films and documentaries.” Education And The Culture Of Pathei-Mathos. EFG.

9) Conspectus of The Philosophy of Pathei-Mathos. NWPM.

10) Included in Sarigthersa.

11) Myatt’s translation of, and extensive commentary on, the Pymander tractate of the Corpus Hermeticum was published in 2013 under the title Mercvrii Trismegisti Pymander, ISBN 978-1491249543. His translation of the third tractate was published in 2015 under the title An Esoteric Mythos: A Translation Of And A Commentary On The Third Tractate Of The Corpus Hermeticum, ISBN 978-1507660126.

12) In his Glossary of The Philosophy of Pathei-Mathos (included in NWPM) Myatt defines masculous and muliebral as follows:

Masculous is a term, a descriptor, used to refer to certain traits, abilities, and qualities that are conventionally and historically associated with men, such as competitiveness, aggression, a certain harshness, the desire to organize/control, and a desire for adventure and/or for conflict/war/violence/competition over and above personal love and culture. Extremist ideologies manifest an unbalanced, an excessive, masculous nature.

The term muliebral derives from the classical Latin word muliebris, and in the context the philosophy of Pathei-Mathos refers to those positive traits, abilities, and qualities that are conventionally and historically associated with women, such as empathy, sensitivity, gentleness, compassion, and a desire to love and be loved over and above a desire for conflict/adventure/war.

13) Some Conjectures Concerning Our Nexible Physis. SARIG. See also his answer to the question in his Some Questions For DWM, included in EFG, which question begins: “In your book ‘Understanding and Rejecting Extremism: A Very Strange Peregrination’ you wrote that extremists have or they develope an inflexible masculous character, often excessively so; and a character which expresses the masculous nature, the masculous ethos, of extremism…”

14) Some Conjectures Concerning Our Nexible Physis. SARIG.

15) The Consolation Of A Viator. EFG.

16) EFG.

17) Good, Evil, and The Criteria of Progress. REPM.

18) Morality, Virtues, and Way of Life. NWPM.

19) Numinous Expiation. REPM.

20) Raine, Susan. The Devil’s Party (Book review). Religion, Volume 44, Issue 3, July 2014, pp. 529-533.

21) Jon B. Perdue: The War of All the People: The Nexus of Latin American Radicalism and Middle Eastern Terrorism. Potomac Books, 2012. p.70-71. ISBN 9781597977043

22) Michael, George. The New Media and the Rise of Exhortatory Terrorism. Strategic Studies Quarterly (USAF), Volume 7 Issue 1, Spring 2013.

23) Michael, George. (2006) The Enemy of My Enemy: The Alarming Convergence of Militant Islam and the Extreme Right. University Press of Kansas, p. 142.

24) Author Martin Amis several times described Myatt as “a fierce Jihadist”. For instance, in his book The Second Plane. Jonathan Cape, 2008, p.157.

According to Professor Wistrich, when a Muslim Myatt was a staunch advocate of “Jihad, suicide missions and killing Jews…” and also “an ardent defender of bin Laden.” Wistrich, Robert S, A Lethal Obsession: Anti-Semitism from Antiquity to the Global Jihad, Random House, 2010. ISBN 978-1-4000-6097-9.

See also the report of a UNESCO conference in 2003 [Simon Wiesenthal Center: Response, Summer 2003, Vol 24, #2] where it was stated that “David Myatt, the leading hardline Nazi intellectual in Britain since the 1960s […] has converted to Islam, praises bin Laden and al Qaeda, calls the 9/11 attacks ‘acts of heroism,’ and urges the killing of Jews. Myatt, under the name Abdul Aziz Ibn Myatt supports suicide missions and urges young Muslims to take up Jihad.”

25) Kaplan, Jeffrey (2000). Encyclopedia of white power: a sourcebook on the radical racist right. Rowman & Littlefield, p. 216ff; p.512f

26) A Philosophical Compendiary. NWPM.

27) ISBN 978-1484854266.

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cc JR Wright 2015
(Fourth edition)
This text is issued under the Attribution-NoDerivatives 4.0 International (CC BY-ND 4.0) license
and can be freely copied and distributed under the terms of that license

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Image credit:
The Corn King’s Bitter Cup, a painting by Richard Moult


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Regarding The Term Numinous

David Myatt

David Myatt

A Note Regarding The Term Numinous

As a chapter of a book by Christopher Pankhurst – Numinous Machines, published in December 2017 by the ‘right-wing’ San Francisco based Counter-Currents organization – is titled Nexus of Life: David Myatt & the Acausal, it is fitting that we examine the origin of the term ‘numinous’ and what Myatt himself means by the term, especially as the blurb for the book on the publishers website repeats the common but mistaken belief that “Rudolf Otto coined the term numinous to refer to the primal experience of the holy.”

A mistaken belief since as a certain “Anton Long” pointed out in his text Alchemical Seasons and The Fluxions of Time published in 123 yfayen (2011 ce) that

“despite the now common belief that the use of the word ‘numinous’ is fairly recent, deriving from the writings of Rudolf Otto, its first occurrence in English – so far discovered – is in a religious tract published in London in 1647 ce, entitled The simple cobler of Aggawam in America. Willing to help mend his native country. The author, Nathaniel Ward – a scholar at Emmanuel College, Cambridge, an English clergyman, and a Puritan supporter – emigrated to Massachusetts in 1634 ce.”

The meaning of the term numinous in that book, and in later books such as The Quest of the Sangraal by Robert Stephen Hawker published in 1864 (where it is spelt numynous), is “of or relating to a god or a divinity, revealing or indicating the presence of a divinity; divine, spiritual,” derived as it is from the classical Latin ‘numen’, which Latin word implied a deity, a divinity, a reverence for what is divine.

In his 2013 book The Numinous Way Of Pathei-Mathos Myatt described how he then philosophically used and understood the term:

“The numinous is what manifests or can manifest or remind us of (what can reveal) the natural balance of ψυχή; a balance which ὕβρις upsets. This natural balance – our being as human beings – is or can be manifest to us in or by what is harmonious, or what reminds us of what is harmonious and beautiful. In a practical way, it is what we regard or come to appreciate as ‘sacred’ and dignified; what expresses our developed humanity and thus places us, as individuals, in our correct relation to ψυχή, and which relation is that we are but one mortal emanation of ψυχή.”

Prior to that ‘Pathei Mathos iteration’ (c.2011 – present) Myatt had frequently used the term ‘numinous’ during his ‘National Socialist iteration’ (1968-1998) writing in his 1990s text The Meaning of National-Socialism, {1} published by George Dietz in his Libery Bell magazine and also circulated by Myatt’s National-Socialist Movement, not only that

“Something is numinous if it has beauty and awe. Something which is divinely-inspired or divinely-representative is numinous. What is numinous is generally what is revered, or regarded as sacred – as spiritual or divine. Nature herself is numinous – a wonderful, awe-inspiring mystery. The numinous is an expression of the acausal – of the Unity behind causal, temporal, appearance,”

but also that

“a folk is not an abstract, easily defined, static, “thing” like the concept of race. It is a living, changing, evolving, being – a unique type of life. What defines a folk is thus far more than a certain set of physical or physiological or genetic characteristics. A folk is a symbiotic being – in symbiosis with the being which is the homeland of that folk, with that community or that collection of folkish communities. All this makes the culture, the Way of Life, the ethos (or soul) of that folk living as well. And it is this living which is numinous, which presences the numinous.”

Since Myatt uses and used the term numinous in specific ways, and always seemed to avoid using the English word ‘holy’ both in reference to that term and in his Greek translations, it is interesting and relevant to mention his commentary on the Greek word ἅγιος in section 5 of the Pymander chapter of the ancient Corpus Hermeticum. {2}

The Holy

In regard to ἅγιος – conventionally translated as ‘holy’ – Myatt, quoting Rilke and providing his own translation of the German, writes that the numinous has two aspects:

{Begin quote}

Numinous is better – more accurate – than ‘holy’ or ‘sacred’, since these latter English words have been much overused in connexion with Christianity and are redolent with meanings supplied from over a thousand years of exegesis; meanings which may or may not be relevant here.

Correctly understood, [the] numinous is the unity beyond our perception of its two apparent aspects; aspects expressed by the Greek usage of ἅγιος which could be understood in a good (light) way as ‘sacred’, revered, of astonishing beauty; and in a bad (dark) way as redolent of the gods/wyrd/the fates/morai in these sense of the retributive or (more often) their balancing power/powers and thus giving rise to mortal ‘awe’ since such a restoration of the natural balance often involved or required the death (and sometimes the ‘sacrifice’) of mortals. It is the numinous – in its apparent duality, and as a manifestation of a restoration of the natural, divine, balance – which is evident in much of Greek tragedy, from the Agamemnon of Aeschylus (and the Orestia in general) to the Antigone and the Oedipus Tyrannus of Sophocles.

The two apparent aspects of the numinous are wonderfully expressed by Rilke:

Wer, wenn ich schrie, hörte mich denn aus der Engel
Ordnungen? und gesetzt selbst, es nähme
einer mich plötzlich ans Herz: ich verginge von seinem
stärkeren Dasein. Denn das Schöne ist nichts
als des Schrecklichen Anfang, den wir noch grade ertragen,
und wir bewundern es so, weil es gelassen verschmäht,
uns zu zerstören. Ein jeder Engel ist schrecklich.

Who, were I to sigh aloud, of those angelic beings might hear me?
And even if one of them deigned to take me to his heart I would dissolve
Into his very existence.
For beauty is nothing if not the genesis of that numen
Which we can only just survive
And which we so admire because it can so calmly disdain to betake us.
Every angel is numinous

wenn ich schrie. ‘Were I to sigh aloud’ is far more poetically expressive, and more in tune with the metaphysical tone of the poem and the stress on schrie, than the simple, bland, ‘if I cried out’. A sighing aloud – not a shout or a scream – of the sometimes involuntary kind sometimes experienced by those engaged in contemplative prayer or in deep, personal, metaphysical musings.

der Engel Ordnungen. The poetic emphasis is on Engel, and the usual translation here of ‘orders’ – or something equally abstract and harsh (such as hierarchies) – does not in my view express the poetic beauty (and the almost supernatural sense of strangeness) of the original; hence my suggestion ‘angelic beings’ – of such a species of beings, so different from we mortals, who by virtue of their numinosity have the ability to both awe us and overpower us.

{End quote}

Myatt thus provides a new – yet ancient, and most certainly pagan – interpretation of the term, so very different from the understanding of that of Christianity, which Christian understanding is “pertaining to God; belonging to God, commissioned by God, or persons devoted to God; conforming to the will of God, entirely devoted to God.”

Three Wyrd Sisters
2017

{1} A copy of Myatt’s text is available here: https://regardingdavidmyatt.files.wordpress.com/2017/12/myatt-ns-meaning-v3.pdf
{2} David Myatt. Corpus Hermeticum: Eight Tractates. 2017. ISBN-13: 978-1976452369


A Review of The Uncertitude Of Mr Myatt by JR Wright & R Parker

David Myatt

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JR Wright & R Parker, The Uncertitude Of Mr Myatt,
From National Socialism To The Philosophy Of Pathei-Mathos. 2017.

Available both as a printed book – ISBN 978-1981249954, US$ 7.00 – and as an Gratis Open Access pdf file (1) this slim volume of 58 pages is by the authors of The Mystic Philosophy Of David Myatt (2) which was published last year and which provided a reasonably comprehensive – and currently the only available – analysis of Myatt’s philosophy of pathei-mathos, which analysis is no easy feat since Myatt himself admits that he is “aware that the ‘philosophy’ of pathei-mathos, as described in works such as The Numinous Way of Pathei-Mathos and scattered in numerous other essays is not expounded as clearly and precisely as it could and perhaps should be.” (3)

The first part of The Uncertitude Of Mr Myatt deals with Myatt’s criticism of National Socialism and Hitler, spread as that criticism was over a period between 2010 and 2012. The authors use the same methodology as in their The Mystic Philosophy Of David Myatt, which is to provide extensive and relevant quotations from Myatt’s works and then comment on them.

This approach illustrates not only how Myatt’s thinking evolved as he developed and refined his Numinous Way during those years, but also the criteria he employed; in the process also revealing Myatt’s detailed understanding of National Socialism and the interesting fact that his criticism was framed by the pagan spirituality of ancient Greece, that is, in terms of hubris, the classical Fates (Moirai) and the Ἐρινύες. In an illuminating footnote the authors write that Myatt “expresses in his intellectual way the irony, the tragedy” by placing in context the Greek quotation the philosopher Martin Heidegger used in his 1933 speech at the University of Freiburg.

The second part deals with Myatt’s latest book – Pagan Mysticism And The Ethos of Christianity – and while it is a useful summary of that book there is no detailed analysis of Myatt’s assumptions and conclusions. For example, whether or not Myatt is correct in his statement that the ethics of Greek and Roman paganism can be summarized in the phrase καλὸς κἀγαθός, or whether or not Homer’s Odyssey is “redolent of the classical paganus ethos”, and whether or not Christian ethics are indeed based on “the example of the life of Jesus of Nazareth as depicted in the Gospels.”

The second part also does not in our view unequivocally answer the question that the authors asked at the end of part one, which was whether that book by Myatt marks “a return to his earlier folk culture”, with that folk culture being – in their words – “”mostly but not always just his ‘ethical National Socialism’ of Reichsfolk with the term ‘folk culture’ replacing the term ‘national socialism’ and with references to Hitler and the Third Reich removed.” All they say in answer is that “there are no such links” to and nothing redolent of “Myatt’s old ‘folk culture’ world-view.”

Well over half the book is taken up with four old essays by Myatt, the most interesting of which is Three O’clock One English Morning – written in 2010 – in which he gives details both of his motivation as a National Socialist and the tactics and strategies he employed in his three decades as a violent political activist. These four essays by Myatt, and the one by Ms Wright with the intriguing title David Myatt, Reichsfolk, Esoteric Hitlerism, and Savitri Devi, are however – as the authors claim in their Preface – useful resources for those interested in or researching “the life of David Myatt and of how and why he developed his philosophy of pathei mathos.”

The book, despite its deficiencies, is a useful addition to the literature about Myatt given that Myatt’s life and writings continue to interest certain individuals, with some of those interested influenced by or identifying with various modern Western sub-cultures – such as the Order of Nine Angles, the Occult Left Hand Path, Esoteric Hitlerism, Reichsfolk, NRx – while others (currently, an admittedly miniscule and heretical minority) see in Myatt something Faustian and ineluctably redolent of that strange dichotomy between Light and Dark, Numinous and Sinister, between Apollonian and Dionysian, between The Scholar and The Activist, between The Monk and The Warrior, between Honour and Dishonour, between The Wisdom of Pathei-Mathos and The Reckless Promethean Quest, that lie at the heart of – which are – the ethos and the mythoi of the culture of the West.

T.W.S.
November 2017 ev

(1) https://regardingdavidmyatt.files.wordpress.com/2017/11/uncertitude-of-myatt-v5.pdf
(2) https://regardingdavidmyatt.files.wordpress.com/2016/10/mystic-philosophy-myatt-v1a.pdf
(3) https://regardingdavidmyatt.files.wordpress.com/2017/08/dwm-questions-2017-v1b.pdf


Article source: https://wyrdsister.wordpress.com/2017/11/28/review-the-uncertitude-of-mr-myatt/


Regarding Western Paganism And Hermeticism

De Vita Coelitus Comparanda

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We present here a selection of recent articles about Western paganism and hermeticism, indebted as those articles are to Myatt’s translations of texts from the ancient Corpus Hermeticism and his post-2013 writings such as his book Classical Paganism And The Christian Ethos. Myatt’s thesis in that book is that Western paganism is essentially the classical paganism of Ancient Greece and Rome and represents the ethos of the culture of the West, which ethos the Hebraic religion of Christianity supplanted.

Regarding Western Paganism And Hermeticism
(pdf)

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Contents:

° Preface
° Re-discovering Western Paganism
° An Insight Into Pagan Mysticism
° Regarding Myatt’s Hermetica
° The Divine Pymander
° Myatt’s Monas – A New Translation of Corpus Hermeticum IV
Appendix I – Concerning ἀγαθός and νοῦς in the Corpus Hermeticum
Appendix II – A Review Of Myatt’s ‘Classical Paganism And The Christian Ethos’


Image credit:

The beginning of the twenty-sixth chapter of the book De Vita Coelitus Comparanda by Marsilii Ficini published in 1489 CE. Quomodo per inferiora superioribus exposita deducantur superiora, et per mundanas materias mundana potissimum dona. [How, when what is lower is touched by what is higher, the higher is cosmically presenced therein and thus gifted because cosmically aligned.]


Corpus Hermeticum Book By Myatt

David Myatt

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A welcome addition to the published works by Myatt is his Corpus Hermeticum: Eight Tractates which brings together in one volume his eight translations and commentaries of hermetic texts, chapters 1, 3, 4, 6, 8, 11, 12 and 13 of the Corpus Hermeticum.

The compilation is available as a pdf document {1} and as a 190 page printed book {2} and contains a Preface which outlines his translation methodology, and from which this is an extract:

{Begin quote}

This work collects together my translations of and commentaries on the eight tractates of the Corpus Hermeticum which were published separately between 2013 and 2017. From the fourteen Greek tractates that have been traditionally referred to as the Corpus Hermeticum, I chose the eight (the ogdoad) whose texts I considered were the most metaphysical and mystical and thus which can provide an understanding of what came to be termed hermeticism […]

The methodology of using some transliterations, some relatively obscure English words, and some new term or expression (such as noetic sapientia) results in a certain technical – an ‘esoteric’ – vocabulary which requires or may require contextual, usually metaphysical, interpretation. Often, the interpretation is provided by reference to the matters discussed in the particular tractate; sometimes by reference to other tractates; and sometimes by considering Ancient Greek, and Greco-Roman, philosophy and mysticism. Occasionally, however, the interpretation is to leave some transliteration – such as physis, φύσις – as a basic term of the particular hermetic weltanschauung described in a particular tractate and, as such, as a term which has no satisfactory English equivalent, metaphysical or otherwise, and therefore to assimilate it into the English language. All of which make these translations rather different from other English versions, past and present, with these translations hopefully enabling the reader to approach and to appreciate the hermetic texts sans preconceptions, modern and otherwise, and thus provide an intimation of how such texts might have been understood by those who read them, or heard them read, in the milieu of their composition.

One of the intentions of these translations of mine of various tractates of the Corpus Hermeticum is provide an alternative approach to such ancient texts and hopefully enable the reader without a knowledge of Greek (and of the minutiae of over a century of scholarly analysis of the Greek text) to appreciate the texts anew and understand why they have – in the original Greek – been regarded as important documents in respect of particular, ancient, weltanschauungen that have, over the centuries, proved most influential and which can still be of interest to those interested in certain metaphysical speculations and certain esoteric matters.

{end quote}

The publication of this work also marks a milestone, since Greek translations now account for well over half of Myatt’s published – printed – output. His printed works alone currently amount to almost 1,000 pages, and given that most of these books are large print format (11 inches x 8.5 inches) then were they published in the standard paperback format (6 inches by 9 inches) the total would in the region of 1,200 pages.

The RDM Crew
September 2017 ev

{1} Available here: https://regardingdavidmyatt.files.wordpress.com/2017/09/myatt-eight-tractates-print.pdf

The pdf document is published under the Creative Commons (Attribution-NonCommercial-NoDerivs 4.0) License, which allows for non-commercial copying and redistribution provided no alterations are made to the text and the document is attributed solely to the original author.

{2} David Myatt, Corpus Hermeticum: Eight Tractates, 2017, ISBN 978-1976452369, BISAC: Philosophy / Metaphysics. The 190 page book is priced US$10, and is available direct from a well-known ‘internet publisher’ and from other book outlets such as Barnes & Noble. Like most of Myatt’s printed works it is idiosyncratic given its large size (8.5 x 11 inches). If printed in the standard paperback size (9 x 5 inches) it would amount to around 220 pages but, given the amount of Greek text, would probably be less readable.


Such Respectful Wordful Offerings As This

David Myatt

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Selected Essays Of David Myatt

Edited by Rachael Stirling

Such Respectful Wordful Offerings As This
(Second Edition, pdf)

Contents

° Editorial Preface
° Bright Berries, One Winter
° The Leaves Are Showering Down
° Perhaps Words Are The Problem
° A Non-Terrestrial View
° Musings On Suffering, Human Nature, And The Culture of Pathei-Mathos
° Blue Reflected Starlight
° A Slowful Learning, Perhaps
° Toward Humility – A Brief Personal View
° A Catholic Still, In Spirit?
° Some Personal Perceiverations
° Twenty Years Ago, Today
° Some Questions For DWM, 2017
° Cantio Arcana
Appendix I – A Note On Greek Terms In The Philosophy Of Pathei-Mathos
Appendix II – On Translating Ancient Greek
Appendix III – Concerning ἀγαθός and νοῦς in the Corpus Hermeticum
Appendix IV – Cicero On Summum Bonum
Appendix V – Swan Song Of A Mystic
Appendix VI – Self-Dramatization, Sentimentalist, Or Chronicler Of Pathei Mathos?

From the Editorial Preface

This compilation of essays arose out of some enquiries sent or forwarded to us following our re-publication of Some Questions For DWM, 2017 and of Ms Stirling’s article – titled Swan Song Of A Mystic – commenting on those questions and answers. Included here are all of the Myatt texts enquired about, plus a few others for context including those 2017 questions and answers and Swan Song Of A Mystic. This second edition includes an essay – Self Dramatization, Sentimentalist, Or Chronicler Of Pathei Mathos? – which takes a critical look at Myatt’s post-2010 writings.

The title of the compilation is taken from Myatt’s translation of the Cantio Arcana of tractate XIII of the Corpus Hermeticum and which ‘Esoteric Song’ we include here.

Three Wyrd Sisters
2017 ev


Selected O9A Articles, 2017

Atu XX

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A selection from the articles, relevant to the pagan and hermetic esotericism – and the practical ‘Dark Arts’ – of the Order of Nine Angles, that have been published in the past year.

O9A: Selected Articles, 2017
(pdf)

Contents:

° Preface
° Some Background To The O9A.
° Masculous And Muliebral: The Sinister Feminine And Homo Hubris.
° A Note Regarding The Sinister-Numinous Aesthetic Of The Order Of Nine Angles.
° On Native Egyptian Influence In The Corpus Hermeticum.
° Re-discovering Western Paganism.
° The Avenging Alastoras.
° On Sorcery In Virgil’s Aeneid.
° Some Thoughts Of Some Solitary Seeker.
° The Peculiar Matter Of Mr Myatt And Mr Long.
° It Can Sometimes Be Informative To Chastise.
° A Note Regarding The Term Numinous


Image Credit:

Richard Moult: Atu XX (Aeon) from Non Est Secundus Quia Unus Est,
a book of Tarot archetypes.


Richard Moult: Atu XX

Atu XX

Richard Moult: Atu XX (Aeon) from Non Est Secundus Quia Unus Est,
a book of Tarot archetypes.

°°°°°°°

Source: https://starred-desert.com/2017/12/07/atu-xx-aeon/


The Peculiar Matter Of Myatt And Long

Order of Nine Angles

O9A

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The Peculiar Matter Of Myatt And Long

For almost four decades The Peculiar Matter Of Myatt And Long has interested many of those interested in or curious about the modern Occult group the Order of Nine Angles, since in respect of the Order of Nine Angles whether or not Mr David Myatt is or was “Anton Long” is sui generis.

Sui generis because Anton Long not only devised the Occult philosophy and the praxises (such as the Seven Fold Way with its Insight Roles, Culling, Star Game, Esoteric Chant, Grade Ritual of Internet Adept, and physical challenges) that are – that presence – the Order of Nine Angles (O9A, ONA) but also authored nearly all of its texts from its inception in the early 1970s to his retirement, as the extant Magus of the O9A, in 2011 c.e. As one person associated with the O9A wrote:

“In modern occultism there are four main exponents of, and/or expositions of, what is often referred to as Left Hand Path, and/or Satanic, esotericism. These are Anton LaVey and the Church of Satan; Michael Aquino and the Temple of Set; Aleister Crowley and Thelema; and Anton Long and the Order of Nine Angles.

Whatever one’s opinion of the Church of Satan, the Temple of Set, Thelema, or the Order of Nine Angles, they all to great extent reflect the known and documented life, the personality, and the ideas or beliefs, of the person most associated with them and who first expounded, or who first effectively codified, the ideas/beliefs/praxis – or the esoteric philosophy – evident in them.” {1}

With several academics – from Goodrick-Clarke in 2003, to Senholt in 2012, to Introvigne in 2016 {2} – and others, from journalists to some of those associated with the O9A, writing that Anton Long was a pseudonym of David Myatt, it was natural that many people would believe that “the role of David Myatt was and is essential to the creation and existence of the ONA.” {3}

However, to date no one – including academics – has provided any evidence from primary sources {4} that Myatt is Anton Long or that Myatt wrote any of the thousands of ONA texts that form the ONA corpus.

In the case of Goodrick-Clarke, for example, he based his supposition on a work with the title Diablerie, a copy of which is in the British Library {5} and which consists of comb-bound photocopies of a typewritten text and which purports to be an account of the early life of Anton Long. While the account is superficially similar in some respects to the childhood Myatt recounted in his 1980s memoir Autobiographical Notes: Towards Identity and the Galactic Empire {6} – and subsequently in his 2013 autobiography Myngath {7} – there are discrepancies and errors, such as in details of abode and schooling, as well as many vainglorious boasts such as being a ‘cat-burglar’ and his Occult group holding a person prisoner for days before sacrificing them during a ritual. Which discrepancies and errors, and such vainglorious boasts, have led several of those associated with the O9A to declare it is a forgery {8}, a claim also made by Myatt himself who wrote, in respect of Goodrick-Clarke, that “the often fictitious account he gives of ‘my life’ during that time is almost entirely taken from the fictional Diablerie manuscript.” {9}

Post Hoc Ergo Propter Hoc And Other Fallacies

In a section of A Matter Of Honour sub-titled The Logical Fallacy of Incomplete Evidence – A Case Study, Myatt analyses in some detail the claims made by Senholt in his 2008 Master of Arts thesis, which thesis Senholt later revised for inclusion as a chapter in the book The Devil’s Party: Satanism in Modernity, edited by Per Faxneld and Jesper Aagaard Petersen and published by Oxford University Press in 2013.

Myatt writes:

“A reading of the thesis reveals two interesting things. First, the use of and reliance upon secondary and tertiary sources, many of which are anonymous and many of which are derived from ‘the world wide web’, that most unreliable source of information. For example, he relies on the book Black Sun by Goodrick-Clarke even after admitting it contains errors and that the author offers no proof for the assumptions made in respect of me and the ONA. Second, that Senholt, undoubtedly inadvertently, commits the logical fallacy of incomplete evidence. That is, the multitude of facts and circumstances which do not support his contention about me and the ONA are omitted.”

Myatt details the factual errors made by Senholt, provides logical explanations for the claims made by Senholt – such as the claim that since both Myatt and the ONA use the neo-nazi ‘year of the fuhrer’ calender and terms such as ‘aeonic’, there is a causal link between the two, post hoc ergo propter hoc – with Myatt then listing various facts about his own life which contradict the assumption that he is or was a Satanist, facts (and primary sources) such as his semi-autobiographical poetry, his published correspondence, his marriage in the 1990s in a Christian church, and his ethical philosophy of pathei-mathos, which “reveal the ideas and experiences and (importantly) the failings of someone so different from a satanist that they have to be ignored.”

According to Myatt:

“it is matter of honour. Of personal knowing. As I mentioned […] the traditional gentlemanly and ladylike virtues and their cultivation are no longer the standard which individuals are expected to aspire to and to uphold. Thus I do not expect the plethora of rumours and allegations about me to suddenly cease, although I admit I do and perhaps naively nurture a vague hope that what I have written here may cause a few individuals to reconsider the veracity of such rumours and allegations.”

Yet despite Myatt’s rebuttal and despite the lack of evidence from primary sources, Senholt’s thesis and the chapter based on it in the aforementioned book – together with the claims made about Myatt by Goodrick-Clarke and by others {10} – have been cited by academics and non-academics alike as “proof” that Myatt is Anton Long and founded and was involved with the ONA.

Which use of such sources is a classic example of argumentum ad verecundiam, of the fallacy of appeal to authority. That academics such as Massimo Introvigne – in his Satanism: A Social History published in 2016 by Brill, Leiden, as volume 21 in the series Texts and Studies in Western Esotericism – commit such a fallacy in respect of Myatt seems to confirm Myatt’s conclusion in his A Matter Of Honour essay

“that the research done by some modern authors and even some academics – whose works are published by reputable publishers or quoted by others engaged in academic research – is inadequate and does not meet the taxing criteria of scholarship.” {11}

For Introvigne – professor of Sociology of Religions at the Catholic Pontifical Salesian University, Torino – fallaciously wrote (i) that Goodrick-Clarke in his 2003 book Black Sun confirmed that Myatt was Anton Long, and (ii) that Senholt “offered a number of elements confirming that Long was indeed Myatt.” Fallacious because neither Goodrick-Clarke nor Senholt provided any evidence from primary sources, with their ‘circumstantial evidence’ based on non-evidentiary assumptions (as in Goodrick-Clarke assuming Myatt wrote Diablerie) or derived from fallacious reasoning (as in Senholt unintentionally committing the fallacies of incomplete evidence and post hoc ergo propter hoc).

The Authority Of Individual Judgment And The Fallacy Of Illicit Transference

Those interested in ‘The Peculiar Matter Of Myatt And Long’ sometimes commit another fallacy, that of illicit transference, by arguing from the particular to the general, as Massimo Introvigne does in his book by referencing one item and then stating, on the basis of that one item, that the ONA has “more or less acknowledged that Anton Long was a nom de plume of Myatt.” {12}

The item cited by Introvigne was the e-text A Modern Mage: Anton Long and The Order of Nine Angles, which was later published as a printed book under the title The Radical Philosophy of Anton Long. {13} The work contains an introduction – and several articles – by Mr R. Parker, who wrote in the introduction that

“in order for a person to fully understand and appreciate the Order of Nine Angles – and to thus know what being O9A means in the real world they should know about and understand the sinister-numinous life of Anton Long because the person behind that nom-de-guerre was David Myatt.”

It is fallacious to cite this work, and such a statement – or any such works or any such statements – as an acknowledgement by the ONA that Myatt is Anton Long because the Order of Nine Angles is a leaderless collective – or more correctly, “a movement, a subculture or perhaps metaculture that its adherents choose to embody or identify with” {14} – and thus has no central authority and no one person, or any persons, who can claim to represent or who can claim to speak or write on behalf of the ONA. Even the pseudonymous Anton Long never claimed such an authority, writing in the early 1990s that

“There is no acceptance of someone else’s authority […] I claim no authority, and my creations, profuse as they are, will in the end be accepted or rejected on the basis of whether they work. Satan forbid they should ever become ‘dogma’ or a matter of ‘faith’. I also expect to see them become transformed, by their own metamorphosis and that due to other individuals: changed, extended and probably ultimately transcended, may be even forgotten. They – like the individual I am at the moment – are only a stage, toward something else.” {15}

“You ask who has authority in the Order and what this authority represents. Basically, the only ‘authority’ is that which arises or developes because of experience […] I have no ‘authority’ in the real sense – I simply offer advice and guidance based on my own experience. I am still learning. What I teach is not ‘sacred’ – hopefully, it will be surpassed, refined, changed, when others discover and experience and attain.” {16}

Anton Long is referring to one of the founding principles or traditions of the Order of Nine Angles, ‘the way of practical deeds’, of individuals learning – via such means as the Seven Fold Way – from pathei-mathos, from their own experience, a principle which has become known as The Authority Of Individual Judgment.

In practice this principle means that anyone or any nexion or nexions self-identifying as ONA can only present their own personal views or opinions concerning the ONA, based as those may be on their own experience or learning. Hence when someone such as Mr R. Parker writes that the person behind the nom-de-guerre Anton Long “was David Myatt” they are only presenting – can only ever present – their own personal view or opinion. They are not presenting – can never present – the view or the policy of the Order of Nine Angles.

That some individuals interested in ‘The Peculiar Matter Of Myatt And Long’ do not understand this, and/or commit the fallacy illicit transference, is understandable. That an academic such as Introvigne does not understand this fundamental ONA principle reveals a lack of understanding of the Order of Nine Angles, a lack deriving from an inadequate knowledge of, a lack of scholarly research into, the Order of Nine Angles.

The Legend Of Anton Long

That no one, academics included, has provided any evidence from primary sources that Myatt is Anton Long is not unexpected since in regard to the milieu of modern Occultism attention and interest hitherto has been focused on the likes of Howard Levey, Michael Aquino, and Mr Crowley, and not on the Order of Nine Angles and Anton Long.

That – with perhaps one exception {17} – what little has been written and published by academics about The Peculiar Matter Of Myatt And Long, and about the Order of Nine Angles, contains basic errors {18} {19} and assumptions, with the authors committing various logical fallacies, is also unexpected, given the lack of scholarship – of extensive research using primary sources – in what are relatively new fields of study, that of Western esotericism in general and of modern Satanism in particular.

Consequently, given the importance, the uniqueness, of Anton Long in creating and developing O9A Occult philosophy and praxises he remains – factually – something of a mystery to those associating themselves with the O9A movement and to those academics interested in the O9A, with assumptions and conjectures about his identity, and fallacious reasoning, having served to create and to perpetuate stories about him. Which mystery, which assumptions and conjectures, and which stories, are advantageous to an esoteric movement.

Kerri Scott
2017

{1} R. Parker (2013). Anton Long and The Exeatic Quest for Gnosis. e-text.

Anton Long was the author of foundational O9A documents – primary sources – such as Naos, Hostia, The Deofel Quartet, The Culling Texts, and Enantiodromia: The Sinister Abyssal Nexion.

{2} (a) Goodrick-Clarke, Nicholas (2003). Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity. New York University Press. p.216; (b) Senholt, Jacob C. (2013). Secret Identities in the Sinister Tradition: Political Esotericism and the Convergence of Radical Islam, Satanism, and National Socialism in the Order of Nine Angles. “The Devil’s Party: Satanism in Modernity”. Per Faxneld and Jesper Aagaard Petersen (editors). Oxford: Oxford University Press. pp. 250–274; (c) Introvigne, Massimo (2016). Satanism: A Social History. Brill. p.357.

{3} Senholt, Jacob C. (2009). The Sinister Tradition. Conference paper presented at Satanism in the Modern World, Norwegian University of Science and Technology, Trondheim, 19-20th of November, 2009. p.16

{4} Primary sources include direct evidence such as original documents dating from the period under study, and accounts and works (written, verbal, published or unpublished) by such individuals whose life or whose writings or whose works form part of the research. In addition, if such sources – documents or accounts or writings – are in another language, then it is incumbent upon the scholar to have knowledge of that language and thus be able to translate such documents themselves, for a reliance upon the translations of others relegates such sources from the position of primary ones to secondary ones.

In respect of Myatt and his peregrinations, primary sources would include his own writings, including his autobiography Myngath; court transcripts of his criminal trials; interviews with police officers who have arrested and interviewed him under caution; documents concerning his early years in Africa and the Far East; documents relating to his time as a Catholic monk; documents relating to his conversion to Islam (such as his Testimony of Faith in Islam signed as it is by Hafiz Muhammad Tufail – Imam of the Jamia Masjid Ghousia – and by Qadi Abdur Sa’auf and dated 24 Jumada Al-Ula), documents and letters relating to his involvement with Column 88; and so on.

Some material by the anti-fascist group ‘Searchlight’ relating to Myatt can be found in the Searchlight Archive in the University of Northampton archive room (ID: SCH/01/Res). Most of the Myatt items are in Series 12, SCH/01/Res/BRI/12/004, which deals with Combat 18. Some other material, relating to Myatt’s National-Socialist Movement, is in Series 21 SCH/01/Res/BRI/21/002

{5} Long, Anton (c.1991). Diablerie: Revelations of a Satanist. The British Library. General Reference Collection Cup.711/742. BNB GB9219567; System number 012478777.

{6} Quotations from Myatt’s memoir were included in the pamphlet Cosmic Reich: The Life and Thoughts of David Myatt, published by Renaissance Press, New Zealand, in 1995. Some details of Myatt’s early life are described on p.216 of Jeffrey Kaplan’s Encyclopedia of White Power: A Sourcebook on the Radical Racist Right, published by Rowman & Littlefield, in 2000.

Similar details are given in issue #3, May 1998 edition of Column 88, the magazine published by Myatt’s National-Socialist Movement, with other details included in the 2001 internet article The Life and Times of David Myatt, a copy of which is archived at https://web.archive.org/web/20011121112831/http://www.geocities.com:80/davidmyatt/biog.html [Accessed November 2017]

Around 2002, Myatt himself issued a revised and updated version of his memoir – which included his years with Combat 18 in the 1990s – a copy of which is archived at https://web.archive.org/web/20030502034417/http://www.geocities.com:80/davidmyatt/notes1.html [Accessed November 2017]

{7} Myatt, David. (2013). Myngath. Some Recollections of a Wyrdful and Extremist Life. CreateSpace Publishing. ISBN 9781484110744.

{8} An example is the 2013 article A Skeptic Reviews Diablerie by R. Parker, a copy of which is available at https://regardingdavidmyatt.wordpress.com/2013/01/19/a-sceptics-review-of-diablerie/ [Accessed November 2017]

Parker writes that the ‘evil deeds’ done by Mr Long which are described in Diablerie “are lame or laughable or sound like the adventures of a frat boy.”

{9} Myatt, David. A Matter Of Honour. e-text, 2012. In the essay Myatt lists seven biographical errors made by Goodrick-Clarke. A pdf version of the essay is available on Myatt’s weblog at https://davidmyatt.wordpress.com/concerning-the-occult/ [Accessed November 2017]

Myatt also makes mention of another forgery, Bealuwes Gast, writing that it

“seems to have been recently written by someone, possibly for financial gain resulting from selling it at some silly price to collectors of rare Occult memorabilia. The bulk of this new fictional ‘autobiography’ consists of an early (now out of date) edition of Myngath to which various fictional autobiographical stories and ‘sinister’ incidents and diatribes have been added in line with what might be expected from a mythical ‘Anton Long’. Given that the majority of these autobiographical stories in this so-called Bealuwes Gast are quite risible and fanciful (and not fundamentally satanic at all), and given that the ‘sinister diatribes’ seem to have been cut-and-pasted from various internet articles attributed to those who over the years have used the nom-de-plume Anton Long, it seems unlikely that this forgery will ever be taken seriously by anyone. I mean – and to name just one risible example – who can take seriously a ‘clockwork orange cult’ and the wearing of white lab coats to boot.”

In regard to this other ‘autobiography of Anton Long’, qv. the 2014 article by R. Parker, Bealuwes Gast: A Study in Forgery, available at https://regardingdavidmyatt.wordpress.com/bealuwes-gast/ [Accessed November 2017]

{10} One of the fallacious claims often repeated, deriving as it does from Senholt, is that Myatt’s extremist adventures (neo-nazi followed by radical Muslim) were ONA Insight Roles and thus link Myatt to the ONA. It is fallacious since such Insight Roles, by definition, (i) only last between a year and eighteen months while Myatt’s neo-nazi adventures lasted thirty years (1968-1998) with his time as a radical Muslim lasting over ten years (1998-2009), and (ii) they are a task that a fairly new Occult initiate – an External Adept – is expected to undertake before moving on to the next stage of the ONA’s Seven Fold Way.

The task is outlined in such Anton Long authored texts as An Introduction to Insight Rôles, which is included in the 1460 page ONA compilation The Definitive Guide To The Order of Nine Angles: Theory and Praxises, seventh edition, 2015.

{11} In his essay Myatt mentions that the criteria of scholarship “is essentially two-fold: (i) of detailed, meticulous, unbiased research on and concerning a specific topic or topics or subject undertaken over a period of some considerable time, usually a year or more in duration, and of necessity involving primary source material; and (ii) a rational assessment of the knowledge acquired by such research, with such conclusions about the topic, topics, or subject therefore being not only the logical result of the cumulative scholarly learning so acquired but also possessing a certain gravitas.”

{12} Introvigne, op.cit. p. 358.

{13} While the printed book is no longer available, copies of the e-text are, at the time of writing, still available on certain websites.

{14} Monette, Connell (2013). Mysticism in the 21st Century. Sirius Academic Press. p.89.

{15} Letter to Michael Aquino, dated 20th October 1990 ev. The Satanic Letters of Stephen Brown. Volume 1. Thormynd Press, 1992.

{16} Letter to Miss Stockton, dated 19th June 1991 eh. The Satanic Letters of Stephen Brown. Volume 1.

{17} The one exception is arguably the chapter on the ONA in Monette’s Mysticism in the 21st Century, op.cit.

{18} Some of the basic errors made by Introvigne include the following: (i) “that Myatt joined Jordan’s British Movement in 1969,” when the correct date is 1968; (ii) that Myatt’s middle name is William, when it is Wulstan; (iii) that the ONA Black Mass “derived from Huysmans and the rituals of the Church of Satan” when there is no such derivation and no documentary evidence to support such a claim; and (iv) that the Temple of Set “perceived the competition [the ONA] as dangerous, particularly when in the late 1980s some members of the Temple of Set started considering themselves members of the ONA at the same time. In 1992, Aquino […] launched an internal purge, expelling from the Temple of Set those members who also wanted to remain in the ONA,” when – to our knowledge – there was no such purge and no documentary evidence to support such a claim.

{19} The article The Occult And Academia surveys some of the errors about the ONA and Myatt made in the 2016 book Children of Lucifer: The Origins of Modern Religious Satanism, written by Ruben Van Luijk. The article is available at https://regardingdavidmyatt.wordpress.com/more-unscholarly-research/ [Accessed November 2017]


In Reply To Some Questions (2012)

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From Myatt’s preface:

“These answers, though dated, may be of some interest; for example, in regard to the development of my ‘numinous way’ into the ‘philosophy of pathei-mathos’ and in regard to my temerarious statement that “I do not intend to write anything more about” that philosophy, for I have of course since 2012 continued to write about, and develope, that philosophy and which more recent writings have obsoleted most of the essays referenced in the following answers.”

Questions For DWM, 2012
(pdf)


Source: https://davidmyatt.wordpress.com/questions-for-dwm-2012/


Myatt, The Septenary Anados, And The Quest For Lapis Philosophicus

Order of Nine Angles

O9A

°°°°°°°

The life of David Myatt is discussed in relation to the occult group the Order of Nine Angles (O9A/ONA), with particular reference to (i) the O9A’s hermetic ‘seven fold way,’ which is a decades-long personal quest for wisdom, and (ii) the O9A concepts of ‘the sinisterly-numinous’ and ‘aeonics’. It will be argued that Myatt’s strange, varied, and documented life is consistent with someone following that ‘seven fold way’; that Myatt – under the nom-de-plume Anton Long – is one of the most innovative of modern occultists and one of the few to attain the grade of Magus; and that the O9A itself has been consistently mis-understood by outsiders.

Myatt, The Septenary Anados, And The Quest For Lapis Philosophicus
(pdf)


Related:
Myatt: A Matter of Honour
(pdf)