Book Review: Western Paganism And Hermeticism



Western Paganism And Hermeticism:
Myatt And The Renaissance of Western Culture

Rachael Stirling (Editor)
44 pages. CreateSpace, 2017. ISBN 978-1986027809
BISAC: Philosophy / Metaphysics

The book is comprised of nine essays by various authors which deal with or which review David Myatt’s translations of Hermetic texts and his two recent books Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua; plus – as an appendix – a reprint of Myatt’s relevant article Concerning ἀγαθός and νοῦς in the Corpus Hermeticum.

In her Preface, the editor – authoress of one of the essays in the book – succinctly expresses the raison d’etre of those Myatt books and translations of Hermetic texts, and also of the included essays, writing that

“Myatt’s thesis […] 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. It is our view that those translations, the associated commentaries, and such books enable an insight into, and thus the evolution of, Western culture.”

She also quotes from one of those essays – Re-discovering Western Paganism – whose authors wrote that Myatt’s translations of classical and hermetic texts “when studied together enable us to appreciate and understand the classical, pagan, ethos and thence the ethos of the West itself.”

Collectively the essays present a decidedly new view of Western paganism which is contrary to that of Western neopagan revivals (sometimes described as contemporary Western paganism) and which neopagan revivals mostly devolve around ancient named gods and goddesses, such as those of Viking or Germanic mythology or those associated with Celtic legends of ancient Britain and Ireland. In addition, such modern revivals often involve romanticized rituals and ceremonies such as those now associated with the self-described Druids at Stonehenge during Summer Solstice sunrise at Stonehenge.

As the authoress of the eighth essay – A New Pagan Metaphysics – explains, referencing Myatt’s books Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua as well as his essay From Mythoi To Empathy, this new view of Western paganism is an evolution, a move away from perceiving paganism in terms of mythology and legends to a modern philosophical, ethical, and rational understanding of it. This understanding is of καλὸς κἀγαθός – of nobility of personal character – and which Ancient Greek expression, according to Myatt, represents the ethos of not only Greco-Roman culture but also the non-Christian West. As Myatt notes in his Tu Es Diaboli Ianua, it involves

“an awareness and acceptance of one’s civic duties and responsibilities undertaken not because of any personal benefit (omni utilitate) that may result or be expected, and not because an omnipotent deity has, via some written texts, commanded it and will punish a refusal, but because it is the noble, the honourable – the gentlemanly, the lady-like, the human – thing to do.”

The book therefore takes us on a journey to a different – and for many of us to a new – world, far away from the religious attitudes of the old world as evoked, not only by Christianity, but also by neopaganism with its rituals, mythologies, polytheism and – in some manifestations – ‘magical’ spells, charms, and beliefs.

This new world is, as the authoress of the seventh essay – Suffering, Honour, And The Culture Of The West – makes clear, one where personal honour reigns manifesting as it does what is ethical and noble and ineluctably Western.

The book is highly recommended, despite its mere 44 pages, although given its large size of 8.5″ x 11″ (21.59 x 27.94 cm) – perhaps in homage to Myatt whose printed books are all a similar size – the page count in terms of a regular paperback is around 65 pages.

Kerri Scott
March 2018


Suffering, Honour, And The Culture Of The West

David Myatt

David Myatt


Suffering, Honour, And The Culture Of The West

A theme of David Myatt’s post-2011 writings – and of his philosophy of pathei-mathos {1} – is the question of human-caused suffering leading him to ask whether we humans have changed significantly, en masse, such that such suffering is less now than in the past three to four thousand years. Which question led him to write

“if we do not or cannot learn from our human culture of pathei-mathos, from the many thousands of years of such suffering as that culture documents and presents and remembers; if we no longer concern ourselves with de studiis humanitatis ac litterarum, then do we as a sentient species deserve to survive?” {2}

A century after the mechanized slaughter of the First World War which killed millions of people and injured millions more, and seventy-three years after the slaughter and suffering of millions more people in the Second World War, human-caused suffering continues around the world. War and armed conflict and destruction in the Middle East and Africa and elsewhere. Terrorist attacks in Europe, America, Afghanistan, Iran, Pakistan, and elsewhere. Meanwhile humans, individually and in small groups, continue to kill, rape, and be brutal and violent and oppressive toward and injure and cause suffering to other human beings in hundreds of thousands of attacks every year all around the world.

As Myatt wrote in respect of the suffering caused by war and armed conflict,

“it is as if we, as a sentient species, have learnt nothing from the past four thousand years. Nothing from the accumulated pathei-mathos of those who did such deeds or who experienced such deeds or who suffered because of such deeds. Learnt nothing from four thousand years of the human culture that such pathei-mathos created and which to us is manifest – remembered, celebrated, transcribed – in Art, literature, memoirs, music, poetry, myths, legends, and often in the ethos of a numinous ancestral awareness or in those sometimes mystical allegories that formed the basis for a spiritual way of life.

All we have done is to either (i) change the names of that which or those whom we are loyal to and for which or for whom we fight, kill, and are prepared to die for, or (ii) given names to such new causes as we have invented in order to give us some identity or some excuse to fight, endure, triumph, preen, or die for. Pharaoh, Caesar, Pope, Defender of the Faith, President, General, Prime Minister; Rome, Motherland, Fatherland, The British Empire, Our Great Nation, North, South, our democratic way of life. It makes little difference; the same loyalty; the same swaggering; the same hubris; the same desire, or the same obligation or coercion, to participate and fight.” {3}

While in regard to humans killing, injuring, being violent toward and preying on other humans he asked,

“Must we therefore be resigned to suffering, to misery, to injustices, to the iniquity, to the continuing iniquity, of selfish, hubriatic, individuals who bully, rape, scheme, subjugate, manipulate, injure, maim, and kill? Reassured by judicium divinum or – perhaps – hoping, trusting, in the pending justice of some judge, some government, or some State?” {4}

Myatt writes that his

“fallible answer to the question of how to deal with the suffering that blights this world [is] the answer of a personal honour. That is, for each of us to gently try to carry that necessary harmony, that balance, of δίκη, wordlessly within; to thus restrain ourselves from causing harm while being able, prepared, in the immediacy of the moment, to personally, physically, restrain – prevent – others when we chance upon such harm being done. This, to me, is Life in its wholesome natural fullness – as lived, presenced, by the brief, mortal, consciously aware, emanations we are; mortal emanations capable of restraint, reason, culture, and reforming change; of learning from our pathei-mathos and that of others.” {4}

His “fallible answer” may seem to many to be somewhat idealistic given the reality that those (to use a Myattian term) with a bad or rotten physis are not going to suddenly change their personality or are congenitally incapable of learning from ‘the culture of pathei-mathos’. But understood in the context of his philosophy the answer is logical given Myatt’s analysis of what the actual problem is or might be. An analysis which reveals that his philosophy is far from idealistic and in truth is rather radical, for in respect of the causes of suffering he writes in one memorable essay that

“It is almost as if we – somehow flawed – need something beyond our personal lives to vivify us; to excite us; to test ourselves; to identify with. As if we cannot escape the barbarian who lies in wait, within; ready to subsume us once again so that we sally forth on behalf of some cause, some leader, or some ideal, or some abstraction, or as part of some crusade. As if we human beings, as Sophocles intimated over two thousand years ago, are indeed, by nature, and have remained sometimes honourable and sometimes dishonourable beings, able to sometimes be rational, thinking, beings, but also unable to escape our desire, our need, our propensity, to not only be barbaric but to try to justify to ourselves and to others our need for, and even our enjoyment of, such barbarity.

Or perhaps the stark truth is that it is we men who are flawed or incomplete and who thus need to change. As if we, we men, have not yet evolved enough to be able to temper, to balance, our harsh masculous nature with the muliebral; a balance which would see us become almost a new species; one which has, having finally sloughed off the suffering-causing hubriatic patriarchal attitudes of the past, learnt from the pathei-mathos of our ancestors, from the pathei-mathos of our human culture, born and grown and nurtured as our human culture was, has been, and is by over four thousand years of human-caused suffering. A learning from and of the muliebral, for the wyrdful thread which runs through, which binds, our human pathei-mathos is a muliebral one: the thread of kindness, of gentleness, of love, of compassion; of empathy; of the personal over and above the supra-personal.” {5}

In a later essay he is even more forthright, stating that

“it is men – unbalanced in physis – who have caused and are responsible for wars, invasions, and the deaths and destruction and suffering that results, just as most violent crime and murders are caused by men. And it is they, of course, who have – also for millennia – dominated and manipulated women (or tried to), who have raped women, who have physically abused them, and killed so many of them, and all because some men cannot control themselves lacking as they do the virtue of honour.” {6}

In regard to how he arrived at this conclusion he derived it as he derived most of his philosophy from his own pathei-mathos, from his own practical experiences extending over some four decades.

“As I know from my outré experience of life – especially my forty years of extremism, hubris, and selfishness; my terms of imprisonment, my experience with gangs, with people of bad intentions and with those of good intentions – it really is as if we terran men have, en masse, learnt nothing from the past four or five thousand years.” {7}

He is therefore not being idealistic or academic in an ‘ivory tower’ sort of way or basing his argument on statistics or on theories or ideologies propounded by others. He is instead writing from life having analysed his outré, his exeatic, his diverse experiences using ‘the human culture of pathei-mathos’ as a guide and it is therefore on that basis that his conclusions should be understood, judged and appreciated.

It is on that basis that in 2012 he wrote that

“the uncomfortable truth is that we, we men, are and have been the ones causing, needing, participating in, those wars and conflicts. We – not women – are the cause of most of the suffering, death, destruction, hate, violence, brutality, and killing, that has occurred and which is still occurring, thousand year upon thousand year; just as we are the ones who seek to be – or who often need to be – prideful and ‘in control’; and the ones who through greed or alleged need or because of some ideation have saught to exploit not only other human beings but the Earth itself. We are also masters of deception; of the lie. Cunning with our excuses, cunning in persuasion, and skilled at inciting hatred and violence. And yet we men have also shown ourselves to be, over thousands of years, valourous; capable of noble, selfless, deeds. Capable of doing what is fair and restraining ourselves from doing what is unethical. Capable of a great and a gentle love.

This paradoxy continues to perplex me. And I have no answers as to how we might change, reform, this paradoxical φύσις of ours, and so – perhaps – balance the suffering-causing masculous with the empathic muliebral and yet somehow in some way retain that which is the genesis of the valourous.” {7}

It is clear from his later writings that from 2012 on he pondered upon that paradoxy and arrived at a tentative and, in his words, a fallible answer. Which pondering he describes in some detail in his lengthy five part essay, published in 2013, titled Questions of Good, Evil, Honour, and God, and in which essay he gave voice to his doubts about the current solutions to the problem of personally-caused suffering – such as believing in judicium divinum (divine justice) or “trusting in the pending justice of some judge, some government, or some State.” In a poignant passage he asked in respect of those personally causing suffering whether it was wrong for him

“to still feel the need for someone, some many, somewhere, to somehow in some way forestall, prevent, such deeds by such persons as may unjustly harm some others so that there is no waiting for the divine justice of a deity; no waiting for some Court somewhere to – possibly, and sometimes – requite a grievous wrong. No waiting for that promised idealistic idyllic future society when we humans – having somehow (perhaps miraculously) been changed in nature en masse – have ceased to so grievously, harmfully, selfishly, inflict ourselves on others.” {4}

He then presented his fallible answer, which was that

“of a personal honour. That is, for each of us to gently try to carry that necessary harmony, that balance, of δίκη, wordlessly within; to thus restrain ourselves from causing harm while being able, prepared, in the immediacy of the moment, to personally, physically, restrain – prevent – others when we chance upon such harm being done.” {4}

Myatt thus championed not only personal self-defence and “valorous defence of another in a personal situation” but also “if our personal judgement of the circumstances deem it necessary, lethal force.” {8}

In respect of the question of suffering he therefore advocated something both quite practical, and quite radical at least the lands of the developed nations of the West.

The Practicalities of Personal Honour

As befits his decades of personal experience of the practicalities of life – thirty years as a violent political activist and propagandist, ten years as a Muslim activist, several years leading a criminal gang, among other experiences – Myatt was aware of how the governments of the nations of the West disapproved of individuals using their own judgement in regard to employing lethal force with many outlawing the carrying weapons enabling effective self-defence and the “valorous defence of another in a personal situation.”

In reply to a question asked of him in 2015 he wrote

“how – or even can – societies in the West and around the world promote the virtue of empathy and personal honour, and if they could, would they want to given how most such societies (especially those in the West) are based on law and justice being the prerogative of the State? In respect of empathy at least, there is – as I suggested – the solution of Studia Humanitatis; that is, the solution of educating citizens in what I have termed the culture of pathei- mathos.

But since personal honour means that individuals should have the right to bear and carry weapons, and be lawfully able – in the immediacy of the personal moment – to use such weapons in self-defence and in valorous defence of others dishonourably attacked, it is most unlikely the governments or politicians of modern Western societies would even consider such an honourable solution to the problem of suffering. Indeed, they seem to be moving toward even more restrictions on individuals bearing and carrying weapons; moving toward severely punishing those who use weapons in self-defence or even in valorous defence of others dishonourably attacked.

That is, that there is in many Western societies a desire, by governments and politicians, for more control over their citizens, for more interventions, at home and abroad, in the name of ‘security’, and for the use of force to be lawfully restricted to those – such as the Police or the armed forces – who are appointed and who serve on the basis of a chain of command which stops with some government representative or some politician or some military leader responsible to one of the foregoing.

Thus, while I personally strive to uphold what honour demands in the immediacy of the moment, most people – even if they agreed with the principle – would be wary of doing so, given current laws in a country such as Britain. Or, more probably, they would consider it an unnecessary and possibly a retrograde thing to do.” {9}

Although in the same reply he admits that his “own preoccupation in respect of personal honour may be somewhat misplaced” it is clear that regardless of such and other diplomatic language he personally supports the right of individuals to carry weapons for use in self-defence and in defence of others dishonourably attacked even though many Western governments have, fairly recently (in the last one hundred years), deemed the carrying of such weapons to be illegal despite the fact that the carrying of such weapons for such purposes was for thousands of years an acceptable cultural and ancestral custom among the peoples of the West.

Which perhaps – and yet again – places Myatt on the side of our ancestral Western culture. An ancestral culture whose metaphysics and ethos he has not only described in recent (2017) works of his such as Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua but also and importantly evolved, beyond mythoi and thus beyond named gods and goddesses.

A Western culture exemplified, according to Myatt, by καλὸς κἀγαθός. That is, by those who “conduct themselves in a gentlemanly or lady-like manner and who thus manifest – because of their innate physis or through pathei-mathos or through a certain type of education or learning – nobility of character,” {10} and which nobility of character is manifest in “the virtues of personal honour and manners” {10} and which Western culture was also – according to Myatt and contra modern ‘political correctness’ – manifest in a natural and necessary aristocracy composed of those who possess nobility of character and who thus exemplify καλὸς κἀγαθός.

Rachael Stirling
February 2018

{1} The book The Mystical Philosophy of David Myatt by Wright & Parker is an informative guide to Myatt’s philosophy. The book is available as a gratis open access pdf document here:
{2} Education And The Culture Of Pathei-Mathos. 2014.
{3} A Slowful Learning, Perhaps. 2012.
{4} Questions of Good, Evil, Honour, and God, Part Five. 2013.
{5} A Slowful Learning, Perhaps. 2012.
{6} Questions For DWM. 2015.
{7} Blue Reflected Starlight. 2012.
{8} qv. The Numinous Balance of Honour section of the chapter The Way of Pathei-Mathos – A Philosophical Compendium in Myatt’s 2013 book The Numinous Way of Pathei-Mathos.
{9} Questions For DWM, 2015.
{10} Tu Es Diaboli Ianua. 2017


Further Reading:
Tu Es Diaboli Ianua
Classical Paganism And The Christian Ethos

cc Rachael Stirling 2018

This work is issued under the Creative Commons Attribution-NoDerivatives 4.0 International (CC BY-ND 4.0) license
and can be freely copied and distributed, under the terms of that license.

A New Metaphysics

David Myatt

David Myatt


A New Pagan Metaphysics

In November of 2017 David Myatt published his book Classical Paganism And The Christian Ethos in which he described his view of the difference between Christianity and the paganism of Ancient Greece and Rome and set out to, in his words, develope that “paganism in a metaphysical way, beyond the deities of classical mythos.”

This was followed a month later by his Tu Es Diaboli Ianua and in which iconoclastic work he provided his answers to particular metaphysical questions such as whether Christianity really is a suitable presencing of the numinous. If it is not, “then what non-Christian alternatives – such as a paganus metaphysics – exist, and what is the foundation of such an alternative.”

While these books are not expositions of his philosophy they not only provide interesting and relevant insights into Christianity and classical paganism but also illuminate particular aspects of his own philosophy. For instance, in Tu Es Diaboli Ianua he writes that “the numinous is primarily a manifestation of the muliebral,” and that revealed religions such as Christianity, Islam, and Judaism primarily manifest a presencing of the masculous. In Classical Paganism And The Christian Ethos he writes that “the quintessence of such a weltanschauung, of the paganus ethos, is that ethics are presenced in and by particular living individuals, not in some written text whether philosophical or otherwise, not by some proposed schemata, and not in some revelation from some deity.”

In both books he makes use of the Greek term καλὸς κἀγαθός stating, in Classical Paganism And The Christian Ethos, that this

“means those who conduct themselves in a gentlemanly or lady-like manner and who thus manifest – because of their innate physis or through pathei-mathos or through a certain type of education or learning – nobility of character.”

In Tu Es Diaboli Ianua he writes that

“καλὸς κἀγαθός is an awareness and acceptance of one’s civic duties and responsibilities undertaken not because of any personal benefit (omni utilitate) that may result or be expected, and not because an omnipotent deity has, via some written texts, commanded it and will punish a refusal, but because it is the noble, the honourable – the gentlemanly, the lady-like, the human – thing to do […]

[T]he virtues of personal honour and manners, with their responsibilities, presence the fairness, the avoidance of hubris, the natural harmonious balance, the gender equality, the awareness and appreciation of the divine, that is the numinous.”

Which in my view neatly sums up his philosophy of pathei-mathos, particularly given his statement that the numinous is primarily a manifestation of the muliebral, and that

“a muliebral presencing is or would be manifest [in] muliebral virtues, such as empathy, sensitivity, gentleness, compassion; and in the perception that personal love should triumph over and above adherence to abstractions. Considered exoterically – not interiorly, not esoterically – a muliebral presencing is manifest in a personal, varied, worship and devotion; in a personal weltanschauung and not in a religion; has no hierarchy; no creed, no article or articles of faith; and no texts whether written or aural.”

As he notes in his short essay From Mythoi To Empathy {1}, “the faculty of empathy is the transition from mythoi and anthropomorphic deities (theos and theoi) to an appreciation of the numinous sans denotatum and sans religion.”

He thus outlines a new ‘pagan’ metaphysics, or rather provides an understandable description of his own weltanschauung, which is

“of we human beings having a connexion to other living beings, a connexion to the cosmos beyond, and a connexion to the source of our existence, the source of the cosmos, and the source – the origin, the genesis – of all living beings. Which source we cannot correctly describe in words, by any denotata, or define as some male ‘god’, or even as a collection of deities whether male or female, but which we can apprehend through the emanations of Being: through what is living, what is born, what unfolds in a natural manner, what is ordered and harmonious, what changes, and what physically – in its own species of Time – dies.

An awareness of all these connexions is awareness of, and a respect for, the numinous, for these connexions, being acausal, are affective: that is, we are inclined by our physis (whether we apprehend it or not) to have an influence on that which, or those whom, the connexion is to or from. For what we do or do not do, consciously or otherwise, affects or can affect the cosmos and thus the other livings beings which exist in the cosmos, and it is a conscious awareness of connexions and acausal affects, with their causal consequences, which reason, perceiverance, and empathy make us – or can make us – aware of. Which awareness may incline us toward acting, and living, in a noble way, with what is noble known or experienced, discovered, through and because of (i) the personal virtue of honour, evident as honour is in fairness, manners and a balanced demeanour, and (ii) the wordless knowing of empathy, manifest as empathy is in compassion and tolerance.

For Being is also, and importantly, presenced – manifest to us, as mortals possessed of reason, empathy, and perceiverance – through certain types of individuals and thus through the particular ways of living that nurture or encourage such individuals. These types of individuals are those who have empathy and who live and if necessary die by honour and thus who have nobility of character.” {2}

Those “certain types of individuals” who presence Being are of course those who manifest καλὸς κἀγαθός, and thus those who, in Myatt’s words, manifest chivalry, manners, gentrice romance; and the muliebral virtues, {3} which virtues include “empathy, sensitivity, gentleness, compassion” as well as “the perception that personal love should triumph over and above adherence to abstractions.” {4}

JR Wright

{1} The essay is available here:

{2} Classical Paganism And The Christian Ethos, Epilogos. CreateSpace, 2017. ISBN 978-1979599023.

{3} From Mythoi To Empathy.

{4} Tu Es Diaboli Ianua, chapter III. CreateSpace, 2017. ISBN 978-1982010935.

cc JR Wright, 2018
This work is issued under the Creative Commons Attribution-NoDerivatives 4.0 International (CC BY-ND 4.0) license
and can be freely copied and distributed, under the terms of that license.

The Numinous, Ancestral Culture, And Myatt’s Philosophy

Richard Moult - Banais


The Numinous, Ancestral Culture, And Myatt’s Philosophy

Two recent essays by David Myatt – titled Towards Understanding Ancestral Culture and From Mythoi To Empathy {1} – though short compliment his two recent books Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua since they deal with two of the topics that are central to both books. {2}

In the first essay Myatt explains what he means by the term ‘ancestral culture’ – δίκη understood as fairness, as the balance, the wisdom, that ancestral customs often represent – and in the process clarifies the somewhat obscure passages at the end of his Classical Paganism text, explicitly stating that the modern paganus weltanschauung he wrote about in that book is founded on καλὸς κἀγαθός and thus “on chivalry; on manners; on gentrice romance; and on the muliebral virtues [and] gender equality.”

In the second essay Myatt goes into some detail regarding what he means by the term ‘numinous’, details which are long-overdue and which explicitly distance him from the view of Rudolf Otto in respect of that term. For Myatt, the numinous is a perceiveration, an apprehension resulting from the human faculty of empathy, and therefore in his view goes beyond religion. Indeed, he writes that religions “have not presenced, and do not and cannot presence, the numinous as the numinous can be presenced.” Instead, what does presence the numinous is the knowing that empathy provides which is the move away from mythoi and anthropomorphic deities to “an appreciation of the numinous sans denotatum and sans religion.”

As with almost all of Myatt’s post-2011 philosophical writings the two essays – and indeed the two books – are not only derived from his own philosophical musings and his reflections on his own pathei-mathos, but also contain references to Greco-Roman culture. Which methodology is both a strength and a weakness.

A strength, in that he brings that ancient culture alive almost as if his writings are a bridge to that past and to a future where at least some of the ancient virtues he obviously so admires (such as chivalry) may live again and be melded with the virtues – the muliebral virtues – that he understands his own pathei-mathos and our ‘human culture of pathei-mathos’ have made him appreciate and consider are necessary if we human beings are to change and evolve.

A weakness, in that his writings contain no references to modern philosophies and philosophers and thus lack points of reference for those interested in philosophy as an academic subject. A lack which will undoubtedly deter many from studying Myatt’s somewhat complex – almost labyrinthine and undoubtedly unique – metaphysics. A metaphysics which – based as it is on concepts such as physis, πάθει μάθος, perceiveration, σωφρονεῖν, denotatum, and δίκη – will seem strange, indeed probably alien, to those nurtured on contemporary philosophy.

That said, those who make the effort to get to grips with Myatt’s terminology and who are undeterred that his philosophy of pathei-mathos is scattered in pieces among multiple books and scores of essays and appears still in the process of development, will be rewarded. They will find a most decidedly Western and a decidedly pagan philosophy, rooted in the culture of Ancient Greece and Rome, which manifests the ethos of the West in a manner it has never before been manifest. Not only that, it restores that Western ethos to us, and importantly evolves it, in a distinct philosophical and refreshingly unpolitical way.

That only a few today will appreciate any of this is a sign of our unchivalrous era and of just how few still appreciate the native, the fair, the reasoned, the scholarly, culture of the West subsumed as that culture has been and increasingly is being by the rise of the uncultured, the raucous, ones among us.

R.S & K.S
January 2018


A Review of Tu Es Diaboli Ianua

Review Of Myatt’s Classical Paganism And The Christian Ethos

The Mystic Philosophy of David Myatt


{1} The two essays by Myatt are available on his weblog and also in the following pdf file:

{2} Both books are available in printed format, and also as gratis open access documents from:

Image credit: Banais, a painting by Richard Moult

A Review of Tu Es Diaboli Ianua

De Vita Coelitus Comparanda

The 39 page essay which is spectacularly titled Tu Es Diaboli Ianua {1} is David Myatt’s latest philosophical offering. In his Exordium – a preface by any other name – he outlines the questions which he answers in the essay. The questions are

“is Christianity a suitable presencing of the numinous… If it is not, then could that religion be reformed, by developing a Johannine Weltanschauung…Would such a reformation be a suitable presencing of the numinous, and if not, then what non-Christian alternatives – such as a paganus metaphysics – exist, and what is the foundation of such an alternative.”

He writes that the essay compliments his book Classical Paganism And The Christian Ethos.

While his answers are somewhat convoluted and decidedly scholarly and thus other-worldly – given the copious quotations in ancient and Hellenic Greek and his own translations – he raises many interesting issues relevant to the “real world” which most of us inhabit. For he writes that

“the problem is – or so it seems to me – in impersonal written texts. Or, more precisely, in denotatum, and thus in assigning terms – in using words – to describe an apprehension of the numinous. Which leads us to the fundamental difference between a religious apprehension of the numinous – based on received and venerated texts, on exegesis – and the paganus apprehension of the numinous as manifest in Greco-Roman culture.”

And also that

[Greco-Roman] “paganism will be examined for two reasons. Firstly, because it is manifest in a multiplicity of primary sources – from Homer to Hesiod to Cicero and beyond – and secondly because Greco-Roman culture is inextricably bound to the culture of the West and formed the basis for the European Renaissance that emerged in the 14th century, one aspect of which was a widespread appreciation of classical Art, of classical literature, and of texts such as the Corpus Hermeticum.”

Having criticized Christianity, he also declaims that an important aspect of Greco-Roman paganism is a respect for ancestral custom, writing in the last section of the last chapter that the new ‘numinous metaphysics’ he proposes includes “a spiritual and interior (and thus not political) understanding and appreciation of our own Ancestral Culture.”

Which statement about Western ancestral culture is profoundly “politically incorrect” and will be music to the ears of those few intellectuals who still champion the culture of the West.

That said, the essay is not without its problems. One is that given the copious quotations in ancient and Hellenic Greek it is, as with his book Classical Paganism And The Christian Ethos, difficult to classify and difficult to discern who the intended audience is. As we wrote in our review of that book, “many of those interested in Western paganism as a new way of life or as a modern, non-Christian, spirituality may find [this essay] too academic or too boring; while those academically interested in such matters will doubtless turn to other authors given Myatt’s experiential Faustian quests, his iconoclasm, his often underserved reputation, and thus his exclusion from academia.”

Personally, we think Myatt is simply making publicly available the result of his metaphysical questioning while also, as with his Classical Paganism And The Christian Ethos, intending this new essay for those few Western individuals who, interested in re-discovering their Western pagan heritage, having been looking for the intellectual foundations of that pagan culture.

A second problem is that his conclusion – his description of his new pagan metaphysics – is brief to the point of almost being obscure, occupying as it does a short statement in the final paragraph, with no explanations provided.

But perhaps, given Myatt’s criticism of denotatum (words, and naming, by any other name) and his statement that “the culture of pathei-mathos has moved us, or can move us, beyond anthropomorphic deities, whether male or female; beyond myths and legends; beyond reliance on texts regarded as sacred and/or as divinely inspired; and even beyond the need for denotatum and religion” then this short statement that such “is the numinous” is all that is required.

R.S & K.S
December, 2017

{1} A copy of Myatt’s essay is available here:

Image credit: The beginning of the twenty-sixth chapter of the book De Vita Coelitus Comparanda by Marsilii Ficini published in 1489 CE

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

{1} A copy of Myatt’s text is available here:
{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


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

Available as a 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.

November 2017 ev


Corpus Hermeticum Book By Myatt

David Myatt


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:

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


Selected Essays Of David Myatt

Edited by Rachael Stirling

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


° 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

A Time To Reflect

David Myatt

David Myatt


A time to reflect as I – tired from long days of manual work – sit in the garden watching the clouds clear to bring some warm Sun on this windy day of a coldish wind. On the horizon to the South: Cumulus clouds billowing up to herald more showers, and I, for a moment as a child again, watch a few cloud-faces change to disperse; as if the clouds are for that moment, just that one moment, a memory of a person who lived, once, on this Earth: reaching out to be remembered as they the cloud move as they are moved in their so-brief and new existence.

The hedgerows are greening; the branches of trees coming into leaf, and life is renewed while I wait for the Swallows to return, here, to this Farm. This is Life: in its purest truth devoid of the empathy-destroying, suffering-causing, abstractions that we humans have manufactured to blight this planet and so grievously injure our fecund still beautiful but now suffering Mother Earth who gives us, and who gave us, life.

The brief warm Sun renews as it almost always does for me, and so – for this moment, this one moment – I am happy, again; feeling the measure of Meaning, of happiness, of joy itself; which is in a simple just-being, sans abstractions, sans thought, and beyond the dependency of, the addiction to, anger…..

Here – the child, again; free to watch the bee bumble from flower to flower; free to feel a certain playful awe. Here, the concern with only what is seen, touched, known, smelt, in the immediacy of dwelling.

There should be nothing more; nothing to wreck such simple being; nothing to bring the-suffering. But I, we, are stupid, weak, vain, addicted – and so in our failing repeat and repeat and repeat the same mistakes, and so cause and maintain the pain of our, of their, of other, suffering. Mea Culpa; Mea Culpa; Mea Maxima Culpa…

David Myatt
April 2007



Society, Politics, Social Reform, and Pathei-Mathos

David Myatt

David Myatt

Editorial Note: We republish here an essay by David Myatt written in 2012 and included in his book The Numinous Way Of Pathei Mathos. {1} The essay provides an insight into how his ‘numinous way’ deals with important issues such as politics, society, and social change. Derived as these insights were from his own pathei mathos, from the personal learning acquired from some fifty years of practical political experience, the essay provides a remarkable contrast to the ‘revolutionary polemics’ of his extremist decades (1968-2009) and which decades led to him being described as “England’s principal proponent of contemporary neo-Nazi ideology and theoretician of revolution.” {2}

RDM Crew
April 2018

{1} The book, published in 2013, is available both as a gratis open access document – – and in printed format: Myatt, David, The Numinous Way Of Pathei Mathos, CreateSpace, 2013. 96 pages. ISBN 978-1484096642

{2} Michael, George. The New Media and the Rise of Exhortatory Terrorism. Strategic Studies Quarterly (United States Air Force), Volume 7 Issue 1, Spring 2013.


Society, Politics, Social Reform, and Pathei-Mathos

Modern Society and The Individual

Society, in the context of this essay, refers to ‘modern societies’ (especially those of the modern ‘democratic’ West) and means a collection of individuals who dwell, who live, in a particular area and who are subject to the same laws and the same institutions of authority. Modern society is thus a manifestation of The State, and which State is predicated on individuals actively or passively accepting some supra-personal authority [1].

In modern societies, change and reform are often therefore introduced or attempted by The State most usually: (1) on the basis of the manufacture of some law or laws which the individuals, and the established institutions, of the area governed by The State are expected to obey on pain of some type of individual punishment, financial and/or physically punitive (as in prison); or (2) by means of State-sponsored or State-introduced schemes such as, for example, the British National Health Service and which schemes are invariably enshrined in law.

The essence of such change and reform of a society – large-scale, effective, rapid change and reform in society – is therefore, for the majority of people, external, and most often derives from some posited or assumed or promised agenda of the government of the day; that is, derived from some political or social or economic theory, axiom, idea, or principle, posited by others, be these others, for example, politicians, or social/political/economic theorists/reformers (and so on).

There is thus a hierarchy of judgement involved, whatever political ‘flavour’ the government is assigned to, is assumed to represent, or claims it represents; with this hierarchy of necessity requiring the individual in society to either (i) relinquish their own judgement, being accepting of or acquiescing in (from whatever reason or motive such as desire to avoid punishment) the judgement of these others, or (ii) to oppose this ‘judgement of others’ either actively through some group, association, or movement (political, social, religious) or individually, with there being the possibility that some so opposing this ‘judgement of others’ may resort to using violent means against the established order.

Objectively, this process of change and reform by means of a hierarchy of judgement manifest in laws, and of State authority and power sufficient to enforce such laws, has resulted in fairly stable societies which are, for perhaps the majority of people, relatively peaceful, not overtly repressive, and – judged by the criteria of past societies and many non-Western societies – relatively prosperous.

Thus, while many problems – social and economic – remain and exist in such societies, with some such problems getting worse, such societies work reasonably well, contain an abundance of well-intentioned, moral, individuals, and appear to be better than the alternatives both tried in the past and theorized about. Hence it is not surprising that perhaps the majority of people within such societies favour solving such problems as do exist by existing social, political, and economic means; that is, by internal social, political, and economic, reform rather than by violent means and the advocacy of extremist ideologies.

Furthermore, many or most of the flaws, and the problems, within society are recognized and openly discussed, with a multitude of people of good will, of humanity, of fairness, committed to or interested in helping those affected by such flaws and problems, and thus not only trying to improve society but also to finding and implementing solutions in tolerant ways which do not cause conflict or involve the harshness, the violence, the hatred, the intolerance, of extremism.

For, while most large-scale, effective, rapid change and reform in society tends to be by enforceable State laws and State-sponsored schemes, change and reform also and significantly occurs and has occurred within society, albeit often more slowly, through the efforts of individuals and groups and organizations devoted to charitable, religious, or social causes and which individuals and groups and organizations by their very nature are invariably non-violent and often non-political. Furthermore, such non-violent, non-political, individuals and groups and organizations often become the inspiration for reform and change introduced by The State.

Some Problems of Modern Society

Before outlining a possible numinous approach to reform and change, based on the philosophy of pathei-mathos, it would perhaps be useful to outline some of the social problems that still beset modern societies. What therefore constitutes a social problem within a society? How is such a problem defined?

In essence, it is an undesirable circumstance or way of living that affects a number of people and which undesirable circumstance or way of living others in society are or become aware of; with what is undesirable being – according to the ethics of the philosophy of pathei-mathos [2] – that which is, or those who are, unfair; that which deprives or those whom deprive a human being of dignity and honour; and that which is and those who are uncompassionate.

Thus, among the many problems of modern societies are misogyny; ethnic and religious discrimination, hatred, and prejudice; and social/economic inequality.

For example, misogyny – from the Greek μισογύνης – is unfairness toward, and/or prejudice and discrimination against, women. Often, as in the past, this is a consequence of an existing prejudice in a man: for example, that men are somehow better than women, or that women are ‘useful’ only for or suited to certain things; or that the subservience of women, and thus their domination/control by men, is ‘a natural and necessary’ state of human existence.

Misogyny in individual practice often results in men being violent/domineering toward, or selfishly manipulative and controlling of, women; and thus in them treating women in a dishonourable, undignified, unfair, and uncompassionate way.

Similarly, a hatred or dislike of or discrimination against an individual or a group of individuals on the basis of their perceived or assumed ethnicity is treating that individual or group in a dishonourable, undignified, unfair, and uncompassionate way.

Thus such social problems are often the result, the consequence of, a lack of empathy in a person, with this lack of συμπάθεια with other human beings having often in the past been evident in the treatment of people and individuals by governments, States, and institutions, and often revealed in and through discriminatory, unfair, uncompassionate laws.

A Numinous and Non-Political Approach

Given that the concern of the philosophy of pathei-mathos is the individual and their interior, their spiritual, life, and given that (due to the nature of empathy and pathei-mathos) there is respect for individual judgement, the philosophy of pathei-mathos is apolitical, and thus not concerned with such matters as the theory and practice of governance, nor with changing or reforming society by political means.

For, as mentioned in Some Personal Musings On Empathy,

“[the] acceptance of the empathic – of the human, the personal – scale of things and of our limitations as human beings is part of wu-wei. [3] Of not-striving, and of not-interfering, beyond the purveu of our empathy and our pathei-mathos. Of personally and for ourselves discovering the nature, the physis, of beings; of personally working with and not against that physis, and of personally accepting that certain matters or many matters, because of our lack of personal knowledge and lack of personal experience of them, are unknown to us and therefore it is unwise, unbalanced, for us to have and express views or opinions concerning them, and hubris for us to adhere to and strive to implement some ideology which harshly deals with and manifests harsh views and harsh opinions concerning such personally unknown matters.

Thus what and who are beyond the purveu of empathy and beyond pathei-mathos is or should be of no urgent concern, of no passionate relevance, to the individual seeking balance, harmony, and wisdom, and in truth can be detrimental to finding wisdom and living in accord with the knowledge and understanding so discovered.”

This means that there is no desire and no need to use any confrontational means to directly challenge and confront the authority of existing States since numinous reform and change is personal, individual, non-political, and not organized beyond a limited local level of people personally known. That is, it is of and involves individuals who are personally known to each other working together based on the understanding that it is inner, personal, change – in individuals, of their nature, their character – that is is the ethical, the numinous, way to solve such personal and social problems as exist and arise. That such inner change of necessity comes before any striving for outer change by whatever means, whether such means be termed or classified as political, social, economic, religious. That the only effective, long-lasting, change and reform is understood as the one that evolves human beings and thus changes what, in them, predisposes them, or inclines them toward, doing or what urges them to do, what is dishonourable, undignified, unfair, and uncompassionate.

In practice, this evolution means, in the individual, the cultivation and use of the faculty of empathy, and acquiring the personal virtues of compassion, honour, and love. Which means the inner reformation of individuals, as individuals.

Hence the basis for numinous social change and reform is aiding, helping, assisting individuals in a direct and personal manner, and in practical ways, with such help, assistance, and aid arising because we personally know or are personally concerned about or involved with those individuals or the situations those individuals find themselves in. In brief, being compassionate, empathic, understanding, sensitive, kind, and showing by personal example.

An Experience of The Numinous

The change that the philosophy – the way – of pathei-mathos seeks to foster, to encourage, is the natural, slow, interior and personal change within individuals; that is, the change of personal character by the individual developing and using their faculty of empathy and inclining toward being compassionate and honourable by nature. In essence, this is a numinous – a spiritual – change in people, a change of perspective, quite different from the supra-personal social change based on laws desired by modern States and by those who champion or who employ political, economic, and social theories regarding society, government, and the individual.

This interior personal change, by its numinous and ethical nature, is one that does not seek to reform society through politics or by any type of agitation, or through the use of force, or by means of any type of organization, social, political, economic, religious. Instead, such numinous change is the reform of individuals on a personal, individual, and cultural basis; by personal example and by individuals cultivating, in accordance with wu-wei, conditions and circumstances whereby they themselves and others can move toward συμπάθεια with other human beings through a personal knowing and experience of the numinous. Such a knowing and experience of the numinous can be cultivated by a variety of means, for example by harmonious surroundings; through an appreciation of, and a living in balance with, Nature; by love and respect and manners and a desire for peace; by periods of interior and exterior silence; through culture and thus through music, Art, literature, an understanding of history, and through respect for and tolerance of the many religions and spiritual Ways which have arisen over millennia and which may manifest the numinous or something of the numinous.

David Myatt
2012 ce


[1] The State is defined as:

The concept of both (1) organizing and controlling – over a particular and large geographical area – land (and resources); and (2) organizing and controlling individuals over that same geographical particular and large geographical area by: (a) the use of physical force or the threat of force and/or by influencing or persuading or manipulating a sufficient number of people to accept some leader/clique/minority/representatives as the legitimate authority; (b) by means of the central administration and centralization of resources (especially fiscal and military); and (c) by the mandatory taxation of personal income.

My personal (fallible) view is that by their nature States often tend to be masculous (hence the desire for wars, invasions, conquest, competition, and the posturing often associated with ‘patriotism’), although in my view they can become balanced, within, by acceptance of certain muliebral qualities, qualities most obviously manifest in certain aspects of culture, in caring professions, in pursuing personal love and the virtue of wu-wei, and in and by the empowerment and equality of, and respect for, women and those whose personal love is for someone of the same gender.

As mentioned elsewhere, I am somewhat idiosyncratic regarding capitalization (and spelling), and capitalize certain words, such as State, and often use terms such as The State to emphasize the philosophical truth of State as entity.

[2] The ethics of the way of pathei-mathos are the ethics of empathy – of συμπάθεια. In practical personal terms, this means dignity, fairness, balance (δίκη), reason, a lack of prejudgement, and the requirement of a personal knowing and of personal experience, of πάθει μάθος.

An ethical person thus reveals, possesses, εὐταξία – the quality, the personal virtue, of self-restraint; of personal orderly (balanced, honourable, well-mannered) conduct, a virtue especially evident under adversity or duress.

Thus, and as mentioned in Enantiodromia and The Reformation of The Individual, the good is considered to be what is fair; what alleviates or does not cause suffering; what is compassionate; what empathy by its revealing inclines us to do, what inclines us to appreciate the numinous and why ὕβρις is an error of unbalance.

Hence the bad – what is wrong, immoral – is what is unfair; what is harsh and unfeeling; what intentionally causes or contributes to suffering, with what is bad often considered to be due to a lack of empathy and of πάθει μάθος in a person, and a consequence of a bad φύσις, of a bad, a rotten, or an undeveloped, unformed, not-mature, individual character/nature. In effect, such a bad person lacks εὐταξία, has little or no appreciation of the numinous, and is often in thrall to their hubriatic and/or their masculous desires.

[3] Wu-wei – a Taoist term – is used here, and elsewhere in the philosophy of The Numinous Way, to refer to a personal ‘letting-be’ deriving from a feeling, a knowing, that an essential part of wisdom is cultivation of an interior personal balance and which cultivation requires acceptance that one must work with, or employ, things according to their nature, for to do otherwise is incorrect, and inclines us toward, or is, being excessive – that is, is ὕβρις. In practice, this is the cultivation of a certain (an acausal, numinous) perspective – that life, things/beings, change, flow, exist, in certain natural ways which we human beings cannot change however hard we might try; that such a hardness of human trying, a belief in such hardness, is unwise, un-natural, upsets the natural balance and can cause misfortune/suffering for us and/or for others, now or in the future. Thus success lies in discovering the inner nature of things/beings/ourselves and gently, naturally, slowly, working with this inner nature, not striving against it.

Myatt: A Non-Terrestrial View

David Myatt

David Myatt


Editorial Note: The following essay by David Myatt was written in 2015 and in our view well expresses a core part of his weltanschauung – the philosophy of pathei-mathos – regarding our human nature, the importance of empathy, and the potential he believes we humans possess to consciously change and thence evolve as a sentient species.

The essay in included in the work edited by Rachael Stirling titled Such Respectful Wordful Offerings As This: Selected Essays Of David Myatt. The book is available as a gratis open access pdf file {1} and as a printed book {2}.

RDM Crew
April 2018


{2} Such Respectful Wordful Offerings As This. 72 pages. CreateSpace. 2017. ISBN 978-1978374355


A Non-Terrestrial View

Several times, in the last decade or so, I have – when considering certain current events, and social change, and the activities, policies, and speeches, of certain politicians – often asked myself a particular question: What impression or what conclusions would a non-terran (a hypothetical visiting alien from another star-system) have of or draw from those events, such social change, and those politicians? And what, therefore, would be the conclusions that such a non-terran would make regarding our nature, our human character, as a species?

Which answers seemed to me to depend on what criteria – ethical, experiential, ontological, and otherwise – such a non-terran might employ. Would, for instance, the home-world of such a non-terran be a place of relative peace and prosperity which, having endured millennia of conflict and war, had evolved beyond conflict and war and had also ended poverty? Would, for instance, such a non-terran view matters dispassionately, having evolved such that they are always able to control – or have developed beyond – such strong personal emotions as now, as for all of our human history, so often still seem to overwhelm we humans leading us and having led us to be selfish, to lie, to cheat, to manipulate, to use violence – and sometimes kill – in order to fulfil a personal desire?

The criteria I now (post-2011) apply to this hypothetical scenario are those derived from my own experience, and from reflecting over several years upon that experience, which criteria are of course subjective, personal, and it is thus no coincidence that they now are reflected in my philosophy of pathei-mathos. Thus the ethics I assume such an interstellar space-faring sentient non-terran might adhere to are based on honour and the apprehension of suffering and hubris that empathy provides; just as the ontology derives from a numinous awareness of how causal and fallible and transient every sentient life is in respect of the vastness of the cosmos (spatially and in terms of aeons of causal time), with such ethics and ontology a natural consequence of such a culture whose genesis is that pathei-mathos – ancestral, individual, societal – that derives from millennia of suffering, conflict, war, poverty, and oppression.

Furthermore, my reflexion on the past fifty years of human space exploration leads me to further conclude that we as a species – and perhaps every sentient species – can only venture forth, en masse, to explore and colonize new worlds when certain social and political conditions exist: when we, when perhaps every sentient species, have matured sufficiently to be able to, as individuals, control ourselves (without any internal or external coercion deriving from laws or from some belief be such belief ideological, political, or religious) and thus when we use reason and empathy as our raison d’etre and not our emotions, our desires, our egoism or some -ism or some -ology or some faith that we accept or believe in or need. For despite the technology making such space exploration and colonization now feasible for us (if only currently within our solar system) we lack the political will, the social desire, the trans-national cooperation, the vision, to realize it even given that our own habitable planet is slowly undergoing a transformation for the worse wrought by ourselves. All we have – decades after the landings on the Moon – are a few individuals inhabiting and only for a while just one Earth-orbiting space station and a few small-scale, theorized, human landings on Mars a decade or more in the future. For instead of such a vision of a new frontier which frontier a multitude of families can settle and which can be the genesis of new cultures and new human societies, all we have had in the past fifty years is more of the same: regional wars and armed conflicts; invasions, violent coups and revolutions; violent protests, the killing and imprisonment and torture of protestors and dissenters; political propaganda for this political cause or that; exploitation of resources and of other humans; terrorism, murder, rape, theft, and greed.

              How then would my hypothetical space-faring alien judge us as a species, and how would such a non-terran view such squabbles – political, social, ideological, religious, and be they violent or non-violent – and such poverty, inequality, corruption, and oppression, as still seem to so bedevil almost all societies currently existing on planet Earth?

In addition, how would we as individuals – and how would our governments – interact with, and treat, such an alien were such an alien, visiting Earth incognito, to be discovered? Would we treat such an alien with respect, with honour: as a non-threatening ambassador from another world? Would any current government on Earth willingly and openly and world-wide acknowledge the existence of such extra-terrestrial life and allow Earth ambassadors from any country, and scientists, and the media, full and open access to such an alien sentient being? I have my own personal intuition regarding answers to such questions.

But, remaining undiscovered, what would our visiting alien observer report regarding Earth and ourselves on their return to their own planet? Again, I have my own personal intuition regarding answers to such questions. Which answers could well be that we are an aggressive, still rather primitive and very violent, species best avoided until such time as we might outwardly demonstrate – through perhaps having numerous peaceful, cooperating, colonies on other worlds – that we have culturally and personally, in moral terms, advanced.

Which rather – to me at least – places certain current events, social change by -isms, by -ologies through disruption and violence and via revolution, and the activities, policies, and speeches, of certain politicians, and armed conflicts, into what I intuit is a necessary cosmic, non-terran, perspective. Which perspective is of us as a species still evolving; as having the potential and now the means to further and to consciously, and as individuals, to so evolve.

Will we do this? And how? Again, my answer – fallible as it is, repeated by me as it hereby is, and born as it is from my own pathei-mathos – is that it could well begin with us as individuals consciously deciding to change through cultivating empathy and viewing ourselves and our world in the perspective of the cosmos. Which perspective is of our smallness, our fallibility, our mortality, and of our appreciation of the numinous and thus of the need to avoid the error of hubris; an error which we mortals, millennia following millennia, have always made and which even now – even with our ancestral world-wide culture of pathei-mathos – we still commit day after day, year after year, and century after century, enshrined as such hubris seems to be in so many politicians; in -isms and -ologies; in disruptive and violent social change and revolutions; in armed conflicts, and in our very physis as human individuals: an apparently unchanged physis which so motivates so many of us to still be egoistic, to lie, to cheat, to steal, to murder, to manipulate, to be violent, and to often be motived by avarice, pride, jealousy, and a selfish sexual desire.

As someone, over one and half-thousand years ago, wrote regarding human beings:

τοῖς δὲ ἀνοήτοις καὶ κακοῖς καὶ πονηροῖς καὶ φθονεροῖς καὶ πλεονέκταις καὶ φονεῦσι καὶ ἀσεβέσι πόρρωθέν εἰμι͵ τῷ τιμωρῷ ἐκχωρήσας δαίμονι͵ ὅστις τὴν ὀξύτητα τοῦ πυρὸς προσβάλλων θρώσκει αὐτὸν αἰσθητικῶς καὶ μᾶλλον ἐπὶ τὰς ἀνομίας αὐτὸν ὁπλίζει͵ ἵνα τύχῃ πλείονος τιμωρίας͵ καὶ οὐ παύεται ἐπ΄ ὀρέξεις ἀπλέ τους τὴν ἐπιθυμίαν ἔχων͵ ἀκορέστως σκοτομαχῶν͵ καὶ τοῦ τον βασανίζει͵ καὶ ἐπ΄ αὐτὸν πῦρ ἐπὶ τὸ πλεῖον αὐξάνει

“I keep myself distant from the unreasonable, the rotten, the malicious, the jealous, the greedy, the bloodthirsty, the hubriatic, instead, giving them up to the avenging daemon, who assigns to them the sharpness of fire, who visibly assails them, and who equips them for more lawlessness so that they happen upon even more vengeance. For they cannot control their excessive yearnings, are always in the darkness – which tests them – and thus increase that fire even more.” [1]

Which is basically the same understanding that Aeschylus revealed in his Oresteia trilogy many centuries before: the wisdom of pathei-mathos and the numinous pagan allegory of Μοῖραι τρίμορφοι μνήμονές τ᾽ Ἐρινύες [2], and which wisdom was also described by Milton over a millennia later by means of another allegory:

The infernal Serpent; he it was, whose guile,
Stirred up with envy and revenge, deceived
The mother of mankind.

David Myatt

[1] Poemandres, 23. Corpus Hermeticum. Translated by David Myatt in Poemandres, A Translation and Commentary. 2014.

Editorial Note: Myatt’s translation and commentary of the Pymander part of the Corpus Hermeticum is, as of 2018, included in his book Corpus Hermeticum: Eight Tractates. 190 pages. CreateSpace. 2017. ISBN 978-1976452369

[2] Aeschylus (attributed), Prometheus Bound, 515-6

τίς οὖν ἀνάγκης ἐστὶν οἰακοστρόφος.
Μοῖραι τρίμορφοι μνήμονές τ᾽ Ἐρινύες

Who then compels to steer us?
Trimorphed Moirai with their ever-heedful Furies

The O9A And AWD

Order of Nine Angles


Editorial Note: We republish here an article by the TWS Nexion which in our view provides an excellent summary of not only the media coverage of the link between the O9A and AWD but also of the role of National-Socialism in respect of the O9A.


The O9A And AWD – A Summary

Recent Media stories about the American based National Socialist group AtomWaffen Division (AWD) – implicated in five murders between May 2017 to January 2018 – with evidence emerging that several members of that group are associated with the Order of Nine Angles (O9A, ONA) has led not only to mention of the O9A in the Media but also to an upsurge of interest in the O9A itself.

In addition there has been an often hostile reaction among many self-described “neo-nazis” to the alleged presence of “satanists” and to the O9A in the modern NS movement, a reaction based almost entirely on a lack of knowledge both of the satanism promulgated by the O9A and of the O9A itself, leading to such self-described “neo-nazis” basically repeating Media propaganda.

In this article we provide a summary of “the story so far” and also outline – from our perspective – the nature of the satanism promulgated by the O9A and the nature of the O9A itself, contra Media propaganda.


From all the reportage of the AWD and the O9A over the past few months we have selected the three that have not only generated the most interest but also been quoted or mentioned or paraphrased in many subsequent reports.

§ The most balanced (unbiased) and factual item was by the US-based, and anti-fascist, Southern Poverty Law Center (SPLC), published on their Hatewatch blog on February 22, 2018 under the headline Atomwaffen and the SIEGE parallax: how one neo-Nazi’s life’s work is fueling a younger generation.

In the long report, the O9A merited only a few paragraphs:

“In online neo-Nazi circles, satanic texts are providing the most fodder for debate. Many are unsure and others angry about what Atomwaffen now represents. Two of the three texts in question are The Devil’s Notebook by Anton LaVey, founder of the Church of Satan, and Hostia: Secret Teachings of the Order of Nine Angles (O9A), a three-volume collection of manuscripts penned by O9A members. They comprise codices of O9A’s beliefs and practices.

Decades ago, the O9A allegedly came under the control of infamous British neo-Nazi David Myatt, who converted to radical Islam, but renounced his conversion eight years later and returned to esoteric spirituality. The group holds an important position in the niche, international nexus of occult, esoteric, and/or satanic neo-Nazi groups.

The third book is Iron Gates, written by a member of the U.S.-based Tempel ov Blood, a sub-sect of O9A describing itself as a hybrid between a traditional satanic coven and a (religious) militant order.”

The information is accurate, and also balanced in that the larger context – for example, the book Siege by James Mason – is allotted more space than the O9A with the SPLC correctly prefixing the rumour associating Myatt with the O9A with “allegedly.”

§ The second item was a two-part article on the ProPublica on-line news-site by Ali Winston and Jake Hanrahan, with the first part published on January 26, and the second part on February 23. The articles concentrated, newspaper-fashion, on the deeds and views of individuals, with the alleged link between AWD and the O9A not mentioned.

However, one of the authors – Hanrahan – subsequently mentioned the O9A in connection with AWD via the Twitter social media platform, writing that the “O9A is a strange satanic-fascist umbrella for anyone who follows their brutal ideology. It began in England in the 70s & is believed to have been a brain child of former neo-Nazi turned former jihadist, David Myatt (which he denies).”

§ The third item, by Kelly Weill, was published on The Daily Beast, an on-line American news and opinion outlet, on March 22, 2018 under the headline Satanism Drama Is Tearing Apart the Murderous Neo-Nazi Group Atomwaffen.

The article was devoted to the O9A and to the reaction of some self-described neo-nazis and purported AWD members to the news of the association between the O9A and AWD. She wrote:

“Atomwaffen is an extremist group that received national attention after being implicated in five murders from May 2017 to January 2018. But even before the most recent slaying, Atomwaffen was under fire from others on the far right who claimed the group was actually a mouthpiece for the Order of Nine Angles, a satanic group that encourages members to infiltrate extremist political movements, whose members might be susceptible to conversion.

It doesn’t help that, until recently, Atomwaffen pushed the satanic group’s literature on one of its websites.

The satanist group requires members to spend six months either hitchhiking, working as a burglar, working as a police officer, or infiltrating an extremist political group—a group like Atomwaffen.”

In contrast to the more factual SPLC report, and academic studies {1}{2}{3}, the O9A is described in the Weill article in typical journalistic-style – weasel-words, derogatory, no sources – as “a fringe occultist group”.

In addition, the author blandly repeated the canard that O9A members are “called Noctulians” thus revealing a lack of knowledge about the O9A. Basic research would have revealed that the term Noctulian refers to a pre-O9A Fenland/Cantabrigian pagan tradition {4}.

The Satanism Of The O9A

As quoted in our compilation titled The Order of Nine Angles And National Socialism,

“The O9A understand the term satan as referring to some human being or beings who ‘diabolically’ plot or who scheme against or who are ‘diabolically’ opposed to those who consider themselves as ‘chosen’ by their monotheistic God.” {5}

Therefore, according to the O9A, a satanist is someone who is heretically opposed to those who believe they are God’s “chosen people,” with such opposition to such people (and their ideas) also of course being a central tenet of both German National Socialism and post-WWII manifestations of National Socialism. Thus it is indicative and amusing that so many self-described “neo-nazis” who pontificate about the O9A do not appreciate or just do not know about this link between the O9A and National Socialism.

O9A satanism is therefore the opposite of – contradictory to – (i) the accepted Media, Nazarene-derived, version of ‘satanism’, and to (ii) the so-called ‘satanism’ propagated by Howard Stanton Levey (aka Anton LaVey) which is basically egoistic materialism with ‘satan’ as a symbol of selfish indulgence.


“The Order of Nine Angles (O9A, ONA) is a sinisterly-numinous mystic tradition: it is not now and never was either strictly satanist or strictly Left Hand Path, but uses ‘satanism’ and the LHP as ‘causal forms’; that is, as techniques/experiences/ordeals/challenges (amoral and otherwise) in a decades-long personal anados (quest) to engender in the initiate both esoteric, and exoteric, pathei mathos, and which pathei mathos is the beginning of wisdom.

The extreme type of ‘satanism’ advocated by the O9A is – for O9A initiates – only one part of the ‘sinister’ aspect of the sinisterly-numinous tradition: a necessary and novitiate pathei-mathos, a modern ‘rite of passage’ […] Being O9A – belonging to the O9A – means both (a) using O9A esoteric philosophy, and one or more of its praxises, as guides to achieve that personal enantiodromia, and (b) accepting and living according to the O9A logos, since that logos is the unique perceiveration which differentiates the O9A from other occult groups past and present, and which logos presences the essence, the ethos, of the O9A […]

The O9A logos is manifest exoterically in the O9A code of kindred honour. For that code embodies – as living by that code can cultivate in the individual – both a pagan understanding/gnosis and the necessary O9A character.” {6}

The Principle Of The Authority Of Individual Judgment

We – identifying as O9A and as an independent nexion applying the esoteric philosophy of the O9A including its code of kindred honour – interpret that philosophy as anti-Magian in essence and pro-NationalSocialist and fascist in exoteric practice and as required by the O9A’s Sinister Dialectic.

Our view – as supporters of our Western culture – is that a resurgent National Socialism, or a resurgent fascism, or something politically similar, embodies what is necessary to bring down the Old Order from whose ruins a New Order will emerge.

However, others identifying with or associating themselves with the O9A do not share this interpretation. Some interpret that esoteric philosophy as anarchistic; others as nihilistic; others as elitist in a cultured and aristocratic way.

As noted in the text Aristocracy, Anarchy, or Nihilism? The Continuing Internal O9A Debate,

“One of the many interesting things about the Order of Nine Angles is the diversity of opinion and interpretation among those who associate themselves with the O9A or who follow or who are inspired by the esoteric philosophy of Anton Long […]

Such a diversity of opinion and interpretation of matters O9A is natural and necessary [for] the O9A, from its beginnings, has – via its praxises and its principle of individual judgement – encouraged every O9A person, nexion, group, or cell, to develop their own interpretation of everything O9A.” {7}

TWS Nexion
March 2018 ev


{1} “The ONA has produced more material on both the practical and theoretical aspects of magic, as well as more ideological texts on Satanism and the Left-Hand Path in general, than larger groups such as the Church of Satan and the Temple of Set has produced in combination [which] makes the ONA an important player in the theoretical discussion of what the Left-Hand Path and Satanism is and should be according to the practitioners.” Jacob C. Senholt, The Sinister Tradition, International conference, Satanism in the Modern World, Trondheim, 19-20th of November, 2009

{2} The ONA represent “a dangerous and extreme form of Satanism.” Faxneld, Per. Post-Satanism, Left-Hand Paths, and Beyond: Visiting the Margins. The Devil’s Party: Satanism in Modernity. Oxford University Press, 2013. p.207

{3} In 2013 Professor Monette estimated that there were “over two thousand ONA associates” – Mysticism in the 21st Century. Sirius Academic Press, 2013. p.89 – with Professor Introvigne writing – Satanism: A Social History. Leiden and Boston: Brill, 2017. p. 359 – that if Monette’s estimate was correct, then the ONA is “the largest Satanist organization in the world.”

{4} See, for example, the 2013 O9A text Authority, Learning, and Culture, In The Sinister Tradition Of The Order of Nine Angles from which this is a quote:

“The O9A, as it now is and as it has been during the past four decades, is the accumulated occult pathei-mathos of Anton Long and of those whose ancient pagan, hermetic, and satanic, traditions (Camlad, Noctulians, Temple of the Sun) he inherited and/or personally studied and learned from […]

A lot of the ancestral pathei-mathos Anton Long inherited he expressed in the five fictional stories that form the Deofel Quintet. For instance, both The Giving and Breaking The Silence Down express something of the ancient Rounwytha tradition. The Falcifer story expresses elements of the Temple of the Sun tradition; while The Greyling Owl relates some aspects of the Fenland/Cantabrigian Noctulian tradition. In the novel The Temple of Satan all three traditions make an appearance.”

{5} The Order of Nine Angles And National Socialism (pdf)

{6} O9A 101, included in Quintessence Of The O9A (pdf)

{7} Aristocracy, Anarchy, or Nihilism? (pdf)



O9A Occult Fiction

Eulalia: Dark Daughter Of Baphomet

The Deofel Quartet

Article source:

Myatt’s Translation of Sappho

Sappho, depicted on Attic red-figure kalathos, c. 470 BCE. Provenance: Akragas (Sicily) and currently in Staatliche Antikensammlungen, Munich


Myatt – or rather, his translation of some of the fragments of the poetry of Sappho as recorded by Mr Richard Moult et al under the titles Sappho: Poetic Fragments I, II, III – gets a mention in a chapter of the book Orienting Feminism: Media, Activism and Cultural Representation published by the academic press Palgrave Macmillan in 2018. The chapter in question (pp.137-153) is by Siobhan Hodge and titled Sappho in Cyberspace.

For the curious, here is a copy of David Myatt’s translation of Sappho:

For the even more curious, the recordings by Moult et al are available (as of March 2018) at (i) and (ii) and (iii)

Image credit:
Sappho, depicted on Attic red-figure kalathos, c. 470 BCE.
Provenance: Akragas (Sicily) and currently in Staatliche Antikensammlungen, Munich

Myatt And The Renaissance of Western Culture



Western Paganism And Hermeticism:
Myatt And The Renaissance of Western Culture

A printed version of the Third Edition of this 2018 work, edited by Rachael Stirling, is now available: ISBN-13: 978-1986027809.

A gratis Open Access pdf file of the Third Edition is also available:

Western Paganism And Hermeticism

The following “politically incorrect” quotation, from the chapter titled Re-discovering Western Paganism by R. Parker, sets the context for the contents of the book.

“While laudable, the attempt in recent times by some Europeans to rediscover the pagan ethos of their ancestors – exemplified in certain (but not all) neopagan groups and weltanschauungen – and thus distance themselves from Hebraic spirituality, is not and never can be, in our view, effective in reconnecting us to the ethos of the West for two reasons. First, because such attempts (at least so far) do not exemplify, do not manifest, the spiritual ethos of the West, founded as that is on the culture and spirituality of ancient Greece and Rome. Second, because they generally do not take into account how the ethos of the West has itself been distorted by a Hebraicism that is not only spiritual but is now, and has been for over a century, cultural.

This cultural Hebraicism is a mode of thinking and action in which Hebrews – ancient and modern – and their beliefs, and those of their followers and disciples, are taken as the type, the moral ideal, to be aspired to and lauded. In the case of ancient Hebrews and their beliefs, the type, the ideal is evident in the Bible (both Old and New Testaments), and in latter-day interpretations of the Bible. In the case of modern Hebrews and their disciples, the type, the ideal, derives from (a) the dogma of ‘equality of races’ – ultimately derived from Marxism, sociology, and what has been termed ‘social anthropology’, with the belief being that all ethnicities have the same abilities, intelligence, potential, and human character – and from (b) the religious-like remembrance of and compulsory teaching regarding the Shoah, together with a hypocritical championing of ethnic awareness and ancestral traditions for all ethnicities except native European (‘White’) peoples, which ethnic awareness of, and its promotion among, native European peoples is considered ‘hatred’, ‘racist’, ‘extremist’ and is increasing censored and outlawed in the lands of the West with the Hebraic reasoning being that such ethnic awareness of, and its promotion among, native European peoples gave rise to colonialism, to fascism and National Socialism and thus to the Shoah – which must “never be forgotten” – with no Western country ever allowed to again make ancestral European beliefs, and the Western ethos, the raison d’être of a nation-State.

In respect of rediscovering the pagan spirituality of the West a fundamental problem has been a lack of knowledge among those interested in what, exactly, that spirituality is. A problem exacerbated by pre-existing translations of some of the ancient works knowledge of which is necessary in order to understand that spirituality. Works such as the Oedipus Tyrannus and the Antigone by Sophocles, the Agamemnon by Aeschylus, and the mystical texts of the Corpus Hermeticism.”


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.
On Native Egyptian Influence In The Corpus Hermeticum.
Suffering, Honour, And The Culture Of The West.
A New Pagan Metaphysics.
Appendix I – Concerning ἀγαθός and νοῦς in the Corpus Hermeticum.
Appendix II – A Review Of Myatt’s ‘Classical Paganism And The Christian Ethos’.