Editorial note: The following essay by David Myatt was written in 2012.
There are no excuses for my extremist past, for the suffering I caused to loved ones, to family, to friends, to those many more, those far more, ‘unknown others’ who were or who became the ‘enemies’ posited by some extremist ideology. No excuses because the extremism, the intolerance, the hatred, the violence, the inhumanity, the prejudice were mine; my responsibility, born from and expressive of my character; and because the discovery of, the learning of, the need to live, to regain, my humanity arose because of and from others and not because of me.
Thus what exposed my hubris – what for me broke down that certitude-of-knowing which extremism breeds and re-presents – was not something I did; not something I achieved; not something related to my character, my nature, at all. Instead, it was a gift offered to me by two others – the legacy left by their tragic early dying. That it took not one but two personal tragedies – some thirteen years apart – for me to accept and appreciate the gift of their love, their living, most surely reveals my failure, the hubris that for so long suffused me, and the strength and depth of my so lamentable extremism.
But the stark and uneasy truth is that I have no real, no definitive, answers for anyone, including myself. All I have now is a definite uncertitude of knowing, and certain feelings, some intuitions, some reflexions, a few certainly fallible suggestions arising mostly from reflexions concerning that, my lamentable, past, and thus – perhaps – just a scent, just a scent, of some understanding concerning some-things, perfumed as this understanding is with ineffable sadness.
For what I painfully, slowly, came to understand, via pathei-mathos, was the importance – the human necessity, the virtue – of love, and how love expresses or can express the numinous in the most sublime, the most human, way. Of how extremism (of whatever political or religious or ideological kind) places some abstraction, some ideation, some notion of duty to some ideation, before a personal love, before a knowing and an appreciation of the numinous. Thus does extremism – usurping such humanizing personal love – replace human love with an extreme, an unbalanced, an intemperate, passion for something abstract: some ideation, some ideal, some dogma, some ‘victory’, some-thing always supra-personal and always destructive of personal happiness, personal dreams, personal hopes; and always manifesting an impersonal harshness: the harshness of hatred, intolerance, certitude-of-knowing, unfairness, violence, prejudice.
Thus, instead of a natural and a human concern with what is local, personal and personally known, extremism breeds a desire to harshly interfere in the lives of others – personally unknown and personally distant – on the basis of such a hubriatic certitude-of-knowing that strife and suffering are inevitable. For there is in all extremists that stark lack of personal humility, that unbalance, that occurs when – as in all extremisms – what is masculous is emphasized and idealized and glorified to the detriment (internal, and external) of what is muliebral, and thus when some ideology or some dogma or some faith or some cause is given precedence over love and when loyalty to some manufactured abstraction is given precedence over loyalty to family, loved ones, friends.
For I have sensed that there are only changeable individual ways and individual fallible answers, born again and again via pathei-mathos and whose subtle scent – the wisdom – words can neither capture nor describe, even though we try and perhaps need to try, and try perhaps (as for me) as one hopeful needful act of a non-religious redemption.
Thus, and for instance, I sense – only sense – that peace (or the beginning thereof) might possibly just be not only the freedom from subsuming personal desires but also the freedom from striving for some supra-personal, abstract, impersonal, goal or goals. That is, a just-being, a flowing and a being-flowed. No subsuming concern with what-might-be or what-was. No lust for ideations; no quest for the violation of difference. Instead – a calmful waiting; just a listening, a seeing, a feeling, of what-is as those, as our, emanations of Life flow and change as they naturally flow and change, in, with, and beyond us: human, animal, of sea, soil, sky, Cosmos, and of Nature… But I am only dreaming, here in pathei-mathos-empathy-land where there is no past-present-future passing each of us with our future-past: only the numen presenced in each one of our so individual timeless human stories.
Yet, in that – this – other world, the scent of having understood remains, which is why I feel I now quite understand why, in the past, certain individuals disliked – even hated – me, given my decades of extremism: my advocacy of racism, fascism, holocaust denial, and National-Socialism, followed (after my conversion to Islam) by my support of bin Laden, the Taliban, and advocacy of ‘suicide attacks’.
I also understand why – given my subversive agenda and my amoral willingness to use any tactic, from Occult honeytraps to terrorism, to undermine the society of the time as prelude to revolution – certain people have saught to discredit me by distributing and publishing certain allegations.
Furthermore, given my somewhat Promethean peregrinations – which included being a Catholic monk, a vagabond, a fanatical violent neo-nazi, a theoretician of terror, running a gang of thieves, studying Buddhism, Hinduism, Taoism; being a nurse, a farm worker, and supporter of Jihad – I expect many or most of those interested in or curious about my ‘numinous way’ and my recent mystical writings to be naturally suspicious of or doubtful about my reformation and my rejection of extremism.
Thus I harbour no resentment against individuals, or organizations, or groups, who over the past forty or so years have publicly and/or privately made negative or derogatory comments about me or published items making claims about me. Indeed, I now find myself in the rather curious situation of not only agreeing with some of my former political opponents on many matters, but also (perhaps) of understanding (and empathizing with) their motivation; a situation which led and which leads me to appreciate even more just how lamentable my extremism was and just how arrogant, selfish, wrong, and reprehensible, I as a person was, and how in many ways many of those former opponents were and are (ex concesso) better people than I ever was or am.
Which is one reason why I have written what I have recently written about extremism and my extremist past: so that perchance someone or some many may understand extremism, and its causes, better and thus be able to avoid the mistakes I made, avoid causing the suffering I caused; or be able to in some way more effectively counter or prevent such extremism in the future. And one reason – only one – why I henceforward must live in reclusion and in silencio.
May 2012 ce
In Loving Memory of Sue, died 4th April 1993