The Anti-Fascist Campaign Against Myatt

David Myatt

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The anti-fascist campaign against David Myatt, the demonizing of Myatt, began in 1984 when Gerry Gable – of Jewish descent, a police informer, founder of the anti-fascist Searchlight organization and editor of the magazine of the same name – told the police that he had information that Mr Myatt was responsible for the murder of Hilda Murrell, an elderly and active campaigner for Nuclear Disarmament. {1}

As a result of receiving this information Detectives from Shrewsbury police interviewed Myatt twice. First at his home in Church Stretton, and then at his place of work, a large country house in South Shropshire where he was employed as a gardener. As a result of those interviews Myatt was eliminated from their inquiries.

Gable also informed Jenny Rathbone – a research assistant for ITV’s World in Action programme who were researching the murder of Hilda Murrell – about his suspicions regarding Myatt, as a result of which Jenny Rathbone interviewed Myatt and his then wife at their home in Church Stretton. Myatt – who at the time did not know the source of the allegations – denied any involvement, and, in the subsequent World in Action television programme about Hilda Murrell, Myatt was not mentioned.

Myatt was later to learn the source of the allegations and that they stemmed from the publication of his text Vindex, Destiny of the West in the January 1984 edition of George Dietz’s Liberty Bell magazine. {2} For Gable and his cohorts were outraged by Myatt’s defence of National Socialism and the Third Reich.

Despite this failure by Gable to have Myatt arrested and his failure to have Myatt smeared by the mainstream media, Gable continued to inform the police and the media about Myatt and his activities, culminating in 1998 when, having enlisted the help of Michael Whine – also of Jewish descent and then chairman of the influential Board of Deputies of British Jews – Detectives from SO12, Scotland Yard, {3} acting on the information received from Gable and Whine, conducted a dawn raid on Myatt’s home, then in a village near Malvern where he lived with his third wife and two children and worked on a nearby farm. The raid was named Operation Periphery.

The Detectives searched Myatt’s house for around seven hours, seized his computers and files, arrested him on suspicion of incitement to murder and incitement to racial hatred, {4} and interviewed him at Malvern police station. Myatt was later released on bail, pending further inquires, with one of his bail conditions being that he attended Charing Cross police station in London on a regular basis. {5}

However, the fact that Myatt, in 1998, was on bail charged with various and serious criminal offences did not deter Gable and his cohorts from publishing a special edition of Searchlight magazine in April 1998 under the headline The Most Evil Nazi in Britain. {6} It seems they were most annoyed at Myatt founding and leading the National-Socialist Movement which consisted of the hundred or so members of Combat 18 still loyal to Charlie Sargent, the founder of Combat 18.

In their hatred of Myatt, the anti-fascist Searchlight crowd – which at the time included Myatt-baiter Nick Lowles – made, in that edition of their Searchlight magazine, scurrilous allegations about Myatt and about his alleged involvement with the Order of Nine Angles without providing anything probative – any evidence – for their allegations.

Their campaign against Myatt continued, resulting in articles about Myatt in their July 2000 special edition of Searchlight devoted to the London “nail-bomber” David Copeland, and in which edition of their magazine Myatt was described as a “theoretician of terror” with Searchlight repeating their unproven and malicious allegations about Myatt being involved with Satanism.

The Searchlight campaign against Myatt resulted in him being interviewed by a reporter and film-crew from the BBC television programme Panorama who were making a “documentary” about David Copeland. An extract from that interview was included in the broadcast programme. {7} Unsurprisingly, the Myatt-baiter, and fanatical anti-fascist, Nick Lowles was an assistant producer of that television programme.

Following the semi-retirement of Gerry Gable from Searchlight due to ill-health, and the departure from Searchlight of Nick Lowles (due to him, so we are informed, trying to bribe Sonia Gable, wife of Gerry Gable) and then the rise of Lowles as an anti-fascist media pundit – aided by the influential billionaire George Soros, also of Jewish descent – the campaign against Myatt was dormant for many years as Myatt-baiter Nick Lowles concentrated on consolidating his position as Britain’s leading “authority” on modern British fascism, creating his so-called “Hope Not Hate” organization in the process.

Then in 2019, with his media-position and that of his so-called “Hope Not Hate” organization secured as “authorities” on modern British fascism, he returned to his Myatt-baiting, writing a 2019 article about the Order of Nine Angles and an article about Myatt which were strewn with errors and replete with unproven allegations. {8} He even claimed to have interviewed Myatt in 2001 when in fact the interview took place in 1998, as attested by both the July 2000 edition of Searchlight magazine and by Myatt himself. {9} It was most pleasing to the Myatt-baiting Lowles that the mainstream media in Britain – such as The Daily Telegraph, The Sun, The Guardian – reproduced his allegations about Myatt and the Order of Nine Angles verbatim and did not bother to have their journalists investigate the facts.

However, not content with this, the Myatt-baiting Lowles – financed as he still was by the influential billionaire George Soros, and employing as he did and does The Big Lie technique – repeated his malicious and unproven allegations about Myatt again not only in a “Hope Not Hate” report published in 2020 but also in various internet “podcasts” {10}

Despite being challenged to provide actual evidence for his allegations {11} he has failed to do so. Meanwhile, others – such as journalists Jake Hanrahan and the BBC’s Daniel De Simone {12} – have accepted without question what the Myatt-baiting Lowles has written and said. Which of itself goes to prove just how effective The Big Lie technique is in our modern times.

All of which raises the question of just why Mr Myatt – from 1984 to the present – has been the subject of anti-fascist, and of Jewish, hatred and propaganda.

Is what Myatt wrote during his neo-nazi years (1968-1998) so dangerous to the current Magian status quo? {13}{2} Is his recent – post-2011 – pagan philosophy of pathei-mathos also so dangerous to the current Magian status quo? {14}

If so, that would explain such a hateful and long-lasting campaign to discredit him.

Haereticus
April 22, 2020

{1} Regarding the murder of Hilda Murrell see the book Unlawful Killing: The Murder of Hilda Murrell by Judith Cook (Bloomsbury Publishing) 1994.

{2} A facsimile of Myatt’s text is available at https://regardingdavidmyatt.files.wordpress.com/2019/01/myatt-vindex.pdf

{3} SO12 was an elite special operations unit based at Scotland Yard, London, and consisted of detectives from Special Branch. In subsequent years SO12 became part of what is now SO15, the Counter Terrorism Command.

{4} Whine, Michael. Cyberspace: A New Medium for Communication, Command and Control by Extremists, Studies in Conflict & Terrorism, Volume 22, Issue 3. Taylor & Francis. 1999.

{5} Charing Cross police station was near to Scotland Yard, and Myatt was interviewed there by Detectives from SO12.

{6} https://regardingdavidmyatt.files.wordpress.com/2020/04/searchlight-1998.png

{7} https://web.archive.org/web/20150908040728/http://news.bbc.co.uk/hi/english/static/audio_video/programmes/panorama/transcripts/transcript_30_06_00.txt

In 2001, Myatt was informed by SO12 that all criminal charges against him were dropped, as there was not enough evidence to pursue a prosecution. See Vacca, John R. “Computer Forensics: Computer Crime Scene Investigation”, Charles River Media, 2005, p.420

{8} https://regardingdavidmyatt.wordpress.com/fake-news/

{9} https://regardingdavidmyatt.wordpress.com/meeting-with-nick-lowles/

{10} https://regardingdavidmyatt.wordpress.com/2020/03/04/demonizing-mr-myatt-again/

{11} (i) https://wyrdsister.wordpress.com/2019/12/01/open-letter-to-nick-lowles/ (ii) https://wyrdsister.wordpress.com/2020/03/14/the-lies-of-nick-lowles/

{12} (i) https://wyrdsister.wordpress.com/2020/04/10/o9a-rising/ (ii) https://wyrdsister.wordpress.com/2020/04/19/o9a-rising-part-two/

{13} A collection of Myatt’s National Socialist writings are currently available at https://regardingdavidmyatt.files.wordpress.com/2018/11/myatt-selected-ns-writings1.pdf

{14} (i) https://regardingdavidmyatt.wordpress.com/2019/11/18/a-modern-pagan-philosophy-2/ (ii) https://regardingdavidmyatt.wordpress.com/2019/06/03/western-paganism-and-hermeticism/

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Myatt: One Middle April

David Myatt

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In the now still warm air of an approaching English dusk, in middle of the month of April, I can hear the birdsong of a Thrush while I sit, outdoors, near a blossoming Cherry tree.

Nearby, the garden of an Inn – a Tavern, a Pub – is eerily silent because deserted. At this time of year there should be, there was for decades, the laughter, the bustling, the joy, of human beings.

Such human silence is, for me, unprecedented. Making me aware of how transient we as a terran species are on this planet we have named as Earth. Were we all to die – from some future pandemic or other – would Nature, presenced in such life as birds and trees, endure? Possibly. Probably.

Were we as a species to survive some future pandemic or other would we humans as a species learn from such a pathei-mathos and change our Nature-destroying, our unemphatic, ways? Are we capable of learning from such a pandemic as currently affects our human species?

Somehow, I doubt that we in our majority would – or even could – change our ways. Yet – and at least in my experience – there is a minority who would, who could, learn, and an even smaller minority, a pioneering few, who already if only intuitively foresaw such a Nature-born human calamity as now affects us, our societies. Foresaw, and changed their ways of life accordingly.

Perhaps, as I myself intuitively feel – listening as I now do in the burgeoning twilight to the birdsong of a Thrush near a blossoming Cherry tree – those pioneering few are or should be our future. For they are those who, with families or alone, mostly live, often in rural or wilderness areas, “off grid” and thus disconnected from modern means of communication and striving to be self-sufficient in terms of food and other essentials.

For such pioneering few there are no ideologies; no politics; no interfering desire – political or religious – to change what-is into what others passionately believe should-be. Instead, there is only their family or an individual desire to live in a more natural, a more intuitive, way with Nature, with the Cosmos. Only an awareness of how we – as individuals, as a family – are a nexion to Nature, to Earth, to the Cosmos and thus an awareness of how what we do or we do not do affects or can affect Nature, Earth, the Cosmos.

Is this understanding – this intuition – the essence of a modern paganism? Personally I believe that it is.

David Myatt
April 2020


Article source:
https://davidmyatt.wordpress.com/2020/04/14/in-middle-of-the-month-of-april/


A Progressive Awareness

David Myatt

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An Icon Of Nihilism?

The French author Bertrand Vergely – who teaches at the Institute of Political Studies in Paris – wrote in his 2019 book Notre vie a un sens: Une sagesse contre le pessimisme ambiant, that his “philosophy of Pathei-Mathos [is] probably very close to that of David Myatt – an inflammatory reference according to [modern] dogma…..” {1}

That Vergely has borrowed Myatt’s phrase “philosophy of pathei-mathos” (a term used by Myatt from 2011) and mentioned that even referencing Myatt is an inflammatory thing to do, is interesting. As is the attempt by Vergely to distance “his” philosophy from Myatt’s by stating he does not endorse either some of the things that Myatt once endorsed (and has since rejected) or which Myatt’s enemies have accused him of endorsing.

Interesting because it reveals a progressive awareness of Myatt’s philosophy, and because of how propaganda about and rumours concerning Myatt – for example, by anti-fascist groups – have not only increased in recent years but also been believed by thousands upon thousands of people even through there is no evidence – nothing probative – to support such propaganda and rumours, leading rational folk to conclude that such believers and such anti-fascist propagandists are biased and prejudiced.

Biased and prejudiced because they have not bothered to read Myatt’s extensive post-2011 writings about his rejection of extremism {2} and his extensive post-2011 writings about his philosophy of pathei-mathos with its foundations of empathy, compassion, and humility, {3} or if they have bothered to read a few them they have dismissed them as the deceptive work of a Trickster, of an “evil mastermind”, with the result that David Myatt now seems to be perceived as an iconoclast and is progressing to become a modern icon for heretical rebellion against the capitalist West, for antinomianism, and for nihilism.

Richard Stirling
March 2020

{1} “Ceci dit ma philosophie du Pathei-Mathos (sans doute très proche de celle de David Myatt – une référence sulfureuse according to the dogma)
{2} See for example Understanding and Rejecting Extremism, and his Extremism And Reformation.
{2} See for example The Numinous Way Of Pathei-Mathos and Religion, Empathy, and Pathei-Mathos.

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Image credit:
David Myatt in 2003


Strange Life Of Myatt

David Myatt

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Editorial Note: In view of the recent repetition of unsubstantiated rumours about David Myatt {1} we republish here an article from 2016 which provides a reasoned view of Myatt derived from a study of his letters and writings. {2}

{1} See for example https://regardingdavidmyatt.wordpress.com/2020/03/04/demonizing-mr-myatt-again/
{2} A pdf version of the article is available at: https://regardingdavidmyatt.files.wordpress.com/2017/03/myatt-strange-life-v2.pdf

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The Strange Life Of David Myatt

One of the interesting things about the strange life of David Myatt is that there are several different interpretations of both his motives and his personality. The three most common interpretations – advanced and commented on by academics, by journalists, and others – are:

(i) That he is Anton Long, founder of the Occult group the Order of Nine Angles (ONA, O9A), and an “extremely violent, intelligent, dark, and complex individual” {1} who is “paramount to the whole creation and existence of the ONA,” {2} whose “Nazism and Islamism are merely instruments for the ONA’s underlying sinister esoteric plots.” {3}

(ii) That his somewhat itinerant adult life has been a Faustian, experiential, quest, with him drifting toward an unknown destination.

(iii) That he has been on a life-long ‘sinister-numinous’ quest, both Occult and practical (esoteric and exoteric), and has now discovered the wisdom and the self-understanding that is the goal of such a quest.

According to the first interpretation, his poetry {4}, his published private letters {5} and post-2011 writings about his philosophy of pathei-mathos are either a clever ploy by a real-life Trickster to disguise his real ‘sinister’ nature or were written by someone else, or some others, as a deception.

According to the second interpretation – advanced by Myatt himself and some of his supporters – such writings are genuine and document the interior struggles, the vacillation, and the learning from experience, that occurred from around 2002 until 2010; struggles, vacillation, and a learning that he makes mention of in both his autobiography Myngath and in his essay The Development Of The Numinous Way.

According to the third interpretation – advanced by some supporters of the O9A – such writings document the feelings and the understanding germane to someone who, questing for decades along the O9A Seven Fold Way, has entered and passed beyond the Abyss and thus discovered Lapis Philosophicus.

In respect of which interpretation of Myatt’s life is the most plausible, it is my contention that Myatt’s poetry, his published private letters, and his post-2011 writings about his philosophy of pathei-mathos, can provide the answer: that they hold all the clues necessary to arrive at a satisfactory and rational solution.

The Necessary Research

What is most surprising about those who advance and write about and believe one of the above explanations is that it appears that none of them have actually studied, in detail, and critically commented upon, Myatt’s poetry, his published (pre-2009) private letters and his post-2011 writings about his philosophy of pathei-mathos.

For among the questions that should be asked, in relation to such works, are the following. (i) What do they express in terms of personal feelings and weltanschauung? (ii) What do they reveal about the writer and his style of life? (iii) Are they internally – and over the time span under consideration (2002-2011) – consistent? (iv) How do they relate to Myatt’s life at the time they were written? (v) Are they all consistent with Myatt’s own explanation of his life as described in his autobiography Myngath {6} and in his post-2011 essays such as The Development Of The Numinous Way? (vi) Could someone who faked the letters – for whatever reason – maintain a consistency of feelings for so many years? {7}

Is what Myatt explained in Myngath the truth of his life or the sly words of a trickster? He wrote:

“For the reality of my past nine or so years is not that of some sudden life-changing revelation, but rather of a profound inner struggle whose genesis lay years before – in my experiences with and passion for women; in my time in a monastery; in my ever-growing love for Nature and my involvement with English rural life; in Sue’s illness and her tragic death.

This intense struggle was akin to an addiction, and I an addict addicted to abstractions. A struggle between my empathy, my understanding, my pathei-mathos, and my life-long belief, itself an abstraction, that somehow in some way I could make a positive difference to the world and that such abstractions as I adhered to, or aided or advocated were or could be a beginning for a better world, and that to achieve this new world certain sacrifice were, unfortunately, necessary.

A struggle which gave rise to what became – refined, and extended, year after year – The Numinous Way, and which struggle was an interior war to change myself, to actually live, every year, every month, every week, every day, suffused with an empathic awareness and a desire not to cause suffering; the struggle to abandon abstractions.

For nine years or so this interior struggle wore me down, until it gradually faded away. It was akin to cycling up a long steep mountain climb in mist and drizzly rain, struggling on against one’s aching body and against the desire to stop and rest; and not being able to see the end, the summit, of the climb. And then, slowly, the drizzle ceases, the mist begins to clear, the road becomes gradually less steep, and one is there – in warm bright sunshine nearing the summit of that climb, able to see the beautiful, the numinous, vista beyond, below, for the first time, and which vista after such an effort brings a restful interior peace, the silent tears of one person who feels their human insignificance compared to the mountains, the valleys below, the sky, the Sun, and the vast Cosmos beyond: the wyrdful nature of one fleeting delicate mortal microcosmic nexion which is one’s own life.”

Post-2009 Letters And Writings

In 2012 Myatt was contacted, via e-mail, by a journalist employed by the BBC and, over subsequent months, they exchanged correspondence via that medium. In 2013 Myatt published edited extracts from some of this correspondence in Part Three of his book Understanding and Rejecting Extremism: A Very Strange Peregrination (ISBN 9781484854266). He also included some of this correspondence – and some other correspondence with a few other individuals around the same time (2011-2012) – in a posting on his weblog under the title Just My Fallible Views, Again. {8}

This correspondence is not only quite remarkable, given the various assumptions made about Myatt since at least the 1980s, but also is a significant development of the feelings expressed in his pre-2009 private letters. In those pre-2009 letters a certain lofty (even an arrogant) presumption of knowing – of having understood himself and the world – emerges time and time again, as well as certain pontifications based on various abstractions, while the later letters are replete with a certain humility. For instance, in one of these 2011-2012 letters he writes:

“The problem in the past had been me, my lack of understanding of myself and my egoism. It was my fault: not the place, not the time, not the people, for I so desired with that arrogance of youth to exchange this paradise, here, for those ideas, the idealism, the abstractions, I carried around in my prideful hubriatic head. Seldom content, for long, since happiness came with – was – the pursuit, or the gratification of my personal desires. So destructive, so very destructive. So hurtful, inconsiderate, selfish, profane […]

In a letter sent to the BBC journalist he wrote:

[My] recent propensity to be somewhat subsumed with a certain sadness [arose] from not only pondering on such questions as pathei-mathos, the causes/alleviation of suffering, and the nature of religion, expiation, and extremism, but also from understanding, from feeling, just how much suffering I personally have caused during my extremist decades and knowing that had it not been for the tragic death of a loved one some six years ago I would most probably have continued my career as a suffering-causing extremist.

He was even more explicit in another letter to a different correspondent and dated November 2012:

“The reason why I now do not – and have no desire to – “get involved with social change” (or to “go out into the world and try to give something back” as another correspondent recently expressed it) is the reality of me having made, and knowing and feeling I made, so many mistakes, shown such poor judgement, been so arrogant, so selfish, for so many decades – for most of my adult life. Given this reality, I simply do not trust myself anymore not to cause suffering, not to make even more mistakes, not to show poor judgement again. Just as I know my responsibility, my blame, for those my past mistakes and their human consequences. Thus, why would I want to inflict myself on the world anymore? […]

For the simple honest truth is that I now feel, in my very being, that I have no right to, can find no justification for me to – beyond that necessitated by personal honour in the immediacy of the moment – interfere in the lives of others, in however small a way even if my initial motives might be (or seemed to me to be) good. For who I am to judge, decide, things beyond the purvue of empathy and a very personal honour? I am just one fallible exceedingly error-prone human being with a long proven history of impersonal interference, of hubriatic, suffering-causing, and selfish, deeds. Someone who does not trust himself anymore and who values and tries to cultivate wu-wei.”

In a rather remarkable letter dated December 2nd 2012, he explained that:

“In respect of religion, there seems to have grown within me, this past year, a feeling regarding prayer, especially contemplative prayer, or rather that quiet way of being when – with no expectation of or belief in God – no words are desired or required and one is aware of the numinous in such an unaffected way that there is a calmness emanating not from within – not caused by our knowing or feeling of self – but from that ineffable vastness beyond which includes us and all the life that seeps into us, there in our stillness: emanations, of not only the dreams, the hopes, the love, the sadness, the sorrow, the grief, the pain, the joy, the tragedy, felt, known, experienced by we humans millennia after millennia, but also of the being, the essence, of the other life around us, here as Nature, and elsewhere, which, as we, ‘hath but a short time to live’.

A feeling, an intimation, of perhaps in some small way now understanding the Latin Opus Dei – Officium Divinum – as a needful daily reminder of our needful humility, as the plaintive cry Miserere Mei, Deus so reminds, and as the Namaz of Islam also so reminds with its Ruku, Sajdah, and recitation of Subhana Rabbiyal a’la. A needful daily reminder that we are transient beings, prone to dishonour, selfishness, and hubris, but who can be loving and kind, and beings prone to the charisma, the temptation, of words, either our own or those spoken or written by others. A reminder that we can so easily forget, have so often forgotten, that gentleness, that modest demeanour, that understanding, which derives from an appreciation of the numinous and also from one’s own admitted uncertainty of knowing and one’s acknowledgement of past mistakes. An uncertainty of knowing, an acknowledgement of mistakes, that often derive from πάθει μάθος.”

All these sentiments, these feelings, are so consistent over so many years, chime so well with his poetry, with the feelings that run through his pre-2009 letters, with his autobiography Myngath, and with post-2011 writings about his philosophy of pathei-mathos, that it seems inconceivable to me that they are artful constructions – fakes – by someone else (or some others) or the product of some ‘sinister trickster’ who has consciously adopted a certain persona in order to try and fool people. Also, what they express is a mysticism, a reverence for and an appreciation of the numinous, so at odds with the ethos and the practice of Satanism – of whatever variety – that it is also inconceivable that they were written by a Satanist or even by a practising Occultist.

My conclusion, therefore, is that his somewhat itinerant adult life has been a Faustian, experiential, quest, with him drifting, stumbling, toward an unknown destination, which destination he has finally reached and which destination he in his post-2011 writings and letters has striven to describe.

JR Wright
2016

Notes

{1} Raine, Susan. The Devil’s Party (Book review). Religion, Volume 44, Issue 3, July 2014.

{2} Senholt, Jacob. The Sinister Tradition. Paper presented at the international conference, Satanism in the Modern World, Trondheim, 19-20th November, 2009.

{3} Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in Per Faxneld & Jesper Petersen (editors) The Devil’s Party: Satanism in Modernity, Oxford University Press. 2012, p.207

{4} DW Myatt. Relict: Some Autobiographical Poems. 2014. ISBN 9781495448386.

{5} Letters dating from 2002 to 2009 are currently (September 2016) available at https://regardingdavidmyatt.wordpress.com/selected-letters/ with a few of these (and other) letters included in Part Two of Myatt’s book Understanding and Rejecting Extremism: A Very Strange Peregrination, published in 2013, ISBN 9781484854266.

Some letters dating from 2011 were included in Part Three of the aforementioned book.

{6} David Myatt. Myngath: Some Recollections of a Wyrdful and Extremist Life. 2013. ISBN 9781484110744.

{7} While those who believe the ‘fakery theory’ might object that there is no proof the letters were written on the dates given – that is, they might all have been faked within a relatively short period of time – the evidence indicates otherwise. For many of the letters were published on the website of a Myatt supporter from 2005 onwards, as the following link reveals: http://web.archive.org/web/20050205011512/http://www.geocities.com/davidmyatt/

The letters that are in the pdf compilation {5} and also available in that web archive, and in some subsequent archives, include the following: (i) Preco preheminencie, (ii) A Fine Day in Middle June, (iii) One Hot Sunny Day, Almost Mid-July; (iv) The Buzzards Are Calling Again; and so on.

{8} https://davidmyatt.wordpress.com/about/just-my-fallible-views-again/

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Appendix
Some Quotations From The Letters of David Myatt (2002-2009)

[Untitled] February 2003

How foolish, to forget my own understanding: to forget the remembering, the pain, that shaped, changed, evolved such empathy as I possessed so much that – when alone as now in such places as this – I knew the past, felt the future, and, burdened by such knowing, tried hard to keep away the tears of so many centuries of sorrow, so little insight lived.

So hard, it seems, to renounce the passion of a life, as when a relationship of lovers falters, stalls, restarts to stall again; seldom a clean and sudden leaving. Feelings, memories, linger. And there is guilt. Let us not forget the guilt, the hope; the guilt of a duty abandoned […]

Tomorrow, I could have been elsewhere, in a teeming city, talking words of war as if my old hope of inspiring noble deeds to aid those far less fortunate than me was still real in a modern urban world too tired of silence, patience, and too afraid of numinous stillness. I choose not to go; not to speak, and instead will – the goddess permitting – sit here again suspended in time between brown, green and blue […]

If I have anything real to leave in remembrance, let it be such words as these: not the strife; not the anger; not the deaths; not the agitation for action. These are the words of a Spring, newly born between Sun and earth, bringing joy to a man whose hands, back and face have borne the cold toil of outdoor work in Winter.

I hope I do not forget this warmth, this beauty, again…

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One Week Beyond Mid-Spring, 2003

It was hope – and another lost love – which took me, once and a decade or more ago, to Egypt to travel in the desert as if such traveling might bring a forgetful peace. It did not work, despite the grim toil of that long journey, and it was only when I returned to Cairo that I forgot. I remember it so well: I had gone, out of politeness, to a concert to see and listen to some singer which some Egyptian I had met enthused about. And there was such beauty there, in her, her voice, in the music, as she sang of many things. Such sadness; such joy, such an embracing, for me, of another world, another culture. I was at home there, listening, feeling, with the audience as the beautiful Samira Said sang, and ever since – in times of personal sadness, rejection, such as this – I remember her concert, or listen to her songs {1}, reminding me of how I am not alone, of how others have, and do, suffer, and have cried, and laughed, and sang of their problems, personal, political, social and otherwise. But most of all I remember that there is another world out there of different, vibrant, cultures, of good people striving in their daily mostly toiling lives with hope for a better more honourable world for themselves, their family, their children, their land.

1) In a recent letter Myatt added: “In the past few years she has changed her style somewhat, less Arabic, more Western. While this new style is interesting, some – myself included – prefer her earlier songs and recordings.”

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[Untitled] April 2003

There is, of course, peace here, while the warm Sun lasts and there is some physical tiredness from the hours of physical work, and the very early, Dawn, start. But there is also not only an undercurrent of sad loneliness – for she whom I love has gone, to another – but also an intimation of the past when action, violence, in the world to change the world, brought that exhilaration which true, honourable, warriors know and often seek and which is an end to such loneliness…..

So, to be honest, there is temptation, even here, amid this quiet rural splendour: the temptation to be again what I was when action, a goal, a seeking, an assignment, made me a harmony of body, mind, soul, and life became suffused with a glory redolent of the gods because life was lived on a different, higher, level. There were then no obstacles that could not be overcome; no doubts; not even any self- reflexion.

Is this, then, just one of those periods in my life – of months, maybe a year – when I quietly drift, suffused with the numen, before returning to that other world, of duty, of exploration, of challenges, where lives the honourable warrior? I do not believe it is one of these periods, but I could be wrong; I have been wrong in the past.

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We Have Been Led Astray, May 2003

How many times have I myself known the simple, gentle, warmth of a love shared? And how many times have I turned away from that toward what I assumed or believed or felt was a duty, thus hardening myself? So much lost, for so little. So much suffering and sadness created by me, in others, in the world: and for what? So much sadness and suffering caused within myself by such a loss.

The truth I have painfully, slowly, discovered in this, the fifth decade of my strange wandering life, is that there is no noble, no good, no honourable duty to anything or anyone which can contradict such love, or reject it, or place it second. What honourable, noble, duty there is can only arise from such love or join with that love in a natural, dwelling, way as when two people, a family, settle to dwell on the land and through their dwelling, their labour, their toil, their love, they create a way of life which is in harmony with all other life, with Nature, and especially with their own loving, rational, honourable, human nature.

This is the quiet numinous way of restraining ourselves by concentrating on what is beyond words, beyond ideas: the way that some of the beautiful music of the past several hundred years is an intimation of, reminding us as it can of the greatest suffering, the greatest joy, and of our own place among Nature, in the Cosmos.

This is the quiet return that is needed – beyond all rhetoric; beyond all propaganda; beyond all ideas, political, religious, otherwise – and beyond all the forms that constrain and try to mould our human nature to some abstract theory or construct. For what is human is this love, this symbiosis between such love, such dwelling, such a gentle seeking yearning born of our questioning nature. All else – all other types of yearning, seeking, striving, duty – detract us and distance us from, or even destroy and negate, our true human nature, and from that evolution of this nature of ours which great music, great Art, great literature, rational ethical Science itself, provide us with an intimation of, a gentle yearning for.

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The Buzzards Are Calling Again, 2004

Many times, like the growing tree, there by that breeze, I have been swayed – swayed by the sleeping warrior within, who, awakened, has tempted me. So much dishonour in this world; so much I had to again strive to avoid involvement, ready as I was to go to defend the oppressed against the ignoble oppressor. It was, for me, the battle against dishonour that mattered, that called, that awoke – the living of the life of a warrior.

It was not the ideology, not the ideas, not the cause, or even the goals, for these were and are mere causal forms which do not, cannot, contain the essence itself even though, sometimes, they may presence part of it, as a Buzzard, circling, presences one small part of Nature’s life. What mattered then was the striving – the exhilaration of living which presenced honour in a moment, in an explosion of moments, so raising life up, upwards, towards a new living, a new way, nexion as it was to the essence itself, manifest as this essence was, is, can be, in the honour of a warrior. What mattered, then, was such a presencing by someone to redress the balance and bring some honour back into this world. Thus was I, am I, through such diverse presencing, such diverse involvement, a mystery to some, but not to myself… So I was swayed, tempted, and several times became alive again, a different alive as I forsook this quiet reclusive peace to travel, to engage, to live for a while a different way. And now, my work here having ended, I strain again against myself, feeling, feeling the presencing of that past, of those moments of life’s ecstasy.

What of my words, this past year, born of such peace, of such silent wisdom as has kept me here in this place? Have they changed anything, anyone? I do not think so. Are they then as flowers thrusting forth in Spring, born only to die each year, seeding themselves with the hope of rebirth in some future? I do not know, and shall lay this pen aside to close my eyes to I lie on my old coat upon the growing greening grass of one more burgeoning beautiful English Spring.

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Demonizing Mr Myatt, Again

David Myatt

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With the publication in March 2020 of a report by the left-wing political advocacy group calling itself Hope Not Hate, the demonizing of Mr Myatt {1} has reached a new level especially as the “chief executive” of that political advocacy group has, since the publication of that report, ranted about Mr Myatt on an internet audio forum where he, for almost half an hour, repeated his baseless accusations against the O9A. {2}

In that rant he stated, among other things, that Myatt became a Satanist in 1966 and that National Socialism was and is integral to the O9A, that the O9A advocates sexual violence; that in a March 2000 during an interview Myatt carried an SS dagger in the pocket of his Barbour jacket, and handed him a three page document concerning the Rules of Dueling. He also repeated the claim that if someone O9A could not find a suitable human opfer for culling they would sacrifice and animal. He also speaks of O9A supporters as having established groups on encrypted internet platforms such as Telegram which encourage violence and terrorism. He also claimed that the now banned Sonnenkrieg Division was an O9A network; that Myatt in the 1970s in Leeds did deeds of random violence including attacking homeless people; that in the late 1970s Myatt joined Colin Jordan’s British Movement, and that the O9A is the most extreme cult in the world and “has to be stopped”.

From the perspective of the Order of Nine Angles (ONA, O9A) this is all marvelous propaganda, and may well have Levey-type Satanists envious and desirous of penning even more anti-O9A diatribes.

In respect of Mr Myatt, the portrait presented by the “chief executive” of a certain political advocacy group is of Myatt as “an evil mastermind” whose raison d’etre is encouraging terrorism by whatever means. Kudos therefore to that “chief executive” who in his hatred has neglected Myatt’s voluminous post-2011 about rejecting extremism and neglected Myatt’s philosophy of pathei-mathos {3} and who thus has made Myatt into a modern icon of rebellion, Antinomianism, Satanism, and terrorism.

However, for the sake of historical accuracy, we shall correct a few – note: only a few – of the many mistakes that the “chief executive” of a certain political advocacy group made in his audio rant.

° In 1966 and for most of 1997 Myatt was a schoolboy living in Singapore. He thus could not then have become a Satanist as the “chief executive” alleges.

There is nothing probative – no evidence – that Myatt became a Satanist in the late 1960s. There is only the fictitious forgery titled Diablerie.

° National Socialism is not and never was integral to the O9A, as a perusal of such O9A texts as The Seven Fold Path explains.

° The O9A has never advocated sexual violence, as a perusal of the O9A corpus would reveal. Indeed, the O9A has issued texts denouncing misogyny and rape: see for example Fake News.

° As noted elsewhere Myatt never carried an SS dagger in the pocket of his Barbour jacket {4}, but once did admit to sometimes carrying a .22 Bersa semi-automatic pistol.

° There is no three page document written by or circulated by Myatt concerning the Rules of Dueling. What exists is a short one-page statement by Myatt which we reproduce here:

[quote]

“The most acceptable and civilized form of duel is by pistol, and those abiding by the Code of Honour are expected to use this form as and when necessary.

A formal challenge to a duel must be personally issued, by one party to the other, at which a date, time and place are specified (Dawn is traditionally favoured). Each duellist must be accompanied by a Second, to ensure fair play and an honourable outcome, as there must be a referee.

At the appointed time and in the appointed place, two revolvers, pistols or duelling pistols, as similar as possible, are checked and prepared by the referee, (ideally a man of honour should keep or have access to a matched pair of pistols specifically made for duelling, capable of firing one round and one round only). These revolvers or pistols, and the bullets, are also checked by the duellists and their seconds. [Note: whatever pistol is used it should be loaded or so adapted that one round and only one round can be discharged from it when the trigger is pulled.]

The referee then allows the duellists to choose a weapon. The duellists stand back to back. At a sign or word from the referee they then walk a set number of paces agreed beforehand (ten being usual) before turning to face each other. The referee then says: “Take aim!” at which they take aim. The referee then says: “Fire!” at which they discharge the weapon. It is considered dishonourable conduct to aim and/or fire before the referee gives the signal to so do.

Should one person fire and miss, or hit and injure, the other duellist before that duellist has also fired, then the person who has so fired must wait, without moving, until his fellow duellist has also fired, if he is capable of so firing.

Honour is satisfied if the duel is undertaken in the above manner.

Some Notes On Duelling

There are four things which need to be understood about personal duels of honour.

(1) The etiquette, or rules, of duelling must be followed, for it is these rules which make this encounter between two individuals a civilized and thus an honourable encounter. A duel of honour is not a brawl, or merely a fight between two individuals – it is a dispassionate meeting of two individuals who use their own will, their own strength of character, to fight in a particular way.

The rules, the etiquette, of duelling make it such a dispassionate encounter – for a duel is a test of courage, of nerve, of character, of personal honour itself. Any and all conduct which is against the rules is dishonourable, and as such the person who does not abide by the rules is not an honourable person, and thus forfeits their honour and their honourable reputation.

If the rules are not followed, it is thus not a duel of honour.

(2) In a duel of honour, deadly weapons must be used. It is the deadly nature of the weapons used, with the possibility of death, which makes the encounter an honourable one. Deadly weapons include pistols, swords and long-bladed fighting knives of the Bowie type.

(3) The duel is a private affair between the two individuals concerned. As such, only the nominated Seconds, and a referee – acceptable by both sides – must be present. It is against the etiquette of duelling for any other people to be present.

(4) A person challenged to a duel must either personally accept the challenge, or decline the challenge. It is dishonourable and cowardly conduct to ignore a challenge once it has been formally issued. If a person who is challenged declines the challenge, then they must issue a personal apology, and if necessary, or called upon to do so, a public apology.

A man of honour will only challenge to a duel those individuals whom he believes can physically defend themselves and their honour with deadly weapons. Thus, it is dishonourable and cowardly if someone who is challenged to a duel tries to get someone else to fight the duel on their behalf.”

Source: https://web.archive.org/web/20090607223524/http://www.cosmicbeing.info/duel.html

[/quote]

° Myatt joined Colin Jordan’s British Movement in 1968, not in the late 1970s.

° The allegation that “if someone O9A could not find a suitable human opfer for culling they would sacrifice an animal” is laughable given that no O9A text mentions this and that O9A texts clearly state that they abhor animal sacrifice since there is an abundance of human dross who could be sacrificed, qv. R. Parker,Praxis and Theory of The Order of Nine Angles – A Précis for Critics, Neophytes, and Academics. 2012.

° There is nothing probative to indicate that Myatt in the 1970s in Leeds did deeds of random violence.

Conclusion

That journalists and others who repeat the allegations and lies made by the “chief executive” of a certain political advocacy group without ever having perused O9A texts such as The Seven Fold Path and without having studied Myatt’s post-2011 writings surely indicates something about those journalists and those others.

That the “chief executive” of a certain political advocacy group does not, in his 2020 or 2019 reports or in his audio rant or in his conversations with journalists and others, mention Myatt’s voluminous post-2011 writings about rejecting extremism and Myatt’s post-2012 philosophy of pathei-mathos is both interesting and indicative.

Has the “chief executive” even read those writings? Probably not.

What is his comment, for example, on Myatt’s article A Balanced View Of Islam and The West and his books Extremism And Reformation, and A Rejection Of Extremism.

If the “chief executive” of a certain political advocacy group has indeed bothered to read such post-2011 writings by Myatt, is the “chief executive” in his fanaticism and prejudice under the delusion that such writings are the work of “an evil mastermind” and thus designed to deceive?

Failure by him to provide answers to such questions is not an option. For if he believes such a delusion that such writings are designed to deceive, then surely it expresses something about the psyche of the “chief executive”, and about his own physis, and about his character, and about his own personal and political agenda.

Furthermore, that the “chief executive” of a certain political advocacy group does not mention the rumours that Myatt may, for decades, have been either working for “Special Branch” or be or have been an MI5 agent provocateur {5} is also interesting and indicative. Is the “chief executive” of a certain political advocacy group hyping Myatt so that Myatt can continue to be a State-sponsored agent provocateur and be seen by others as an icon of rebellion, Antinomianism, Satanism, and terrorism?

Rachael Stirling
March 2020
v.1.03

{1}For earlier attempts to demonize Myatt see https://regardingdavidmyatt.wordpress.com/2019/05/11/demonizing-david-myatt/

{2} See for example https://omega9alpha.wordpress.com/fake-news/

{3} Refer to https://davidmyatt.files.wordpress.com/2013/05/dwm-rejecting-extremism-v3.pdf and also https://davidmyatt.files.wordpress.com/2019/09/reformation-extremism-v3b.pdf

{4} https://regardingdavidmyatt.wordpress.com/meeting-with-nick-lowles/

{5} See for example (i) https://regardingdavidmyatt.wordpress.com/agent-provocateur/ and (ii) https://regardingdavidmyatt.wordpress.com/undercover-spies/

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Obsessed With Mr Myatt

O9A. One Image, Ten Thousand Words

O9A Insight Role

It is now apparent that the so-called “chief executive” of a certain political advocacy group – a Maltese immigrant to England, a Zionist lover, and a recipient of money from Jewish billionaire George Soros – is obsessed both with a certain Mr Myatt and with the Occult movement, the anarchist sub-culture, the O9A, which the so-called “chief executive” of a certain political advocacy group alleges Myatt created and is still a part of.

Hence his March 2020 (and libelous) rant on the “buzzsprout” media platform; {1} his desire to see that Occult movement banned as a “terrorist organization”; and his lies and disinformation and allegations about both that Occult movement and about Mr Myatt. {2}

That his lies and disinformation and allegations are and have been blandly repeated by the Media is indicative of the nature of the modern Media given that the so-called “chief executive” of a certain political advocacy group has presented nothing probative to support his lies, his disinformation and his allegations.

A while ago we challenged the so-called “chief executive” of a certain political advocacy group to provide actual evidence, and even mentioned an active e-mail address where we might be contacted {3}.

Of course he neither provided actual evidence nor contacted us. Which reaffirmed to us and others his hateful, prejudiced, and hypocritical, nature: in public, he presents himself as a champion of “hope not hate” while he continues to not only make allegations about those he personally dislikes, and is prejudiced against, but also fails to provide actual evidence for his malicious allegations. {4}

As we previously asked of him:

“in regard to your allegations about the Order of Nine Angles (O9A, ONA) have you studied the O9A corpus and such texts as the 300 page Seofonfeald Paeth trilogy? {5} If not, then your views about the O9A are – it seems to us, et al – as prejudiced as your views about Myatt.”

As Mr Myatt was fond of quoting: Δίκα δὲ τοῖς μὲν παθοῦσιν μαθεῖν ἐπιρρέπει, [The Goddess] Fairness favours someone learning from adversity.

TWS Nexion
Oxonia
March 2020 ev
v. 1.03

{1} Update, March 13, 2020: He repeats his pernicious allegations – for which, yet again, he provides no evidence, on a video uploaded to the Facebook page of his political advocacy group.

{2} One pernicious allegation that the so-called “chief executive” of a certain political advocacy group regurgitates is that of “cat strangler”, which Myatt has many times refuted: see, for example, p. 217 of the book Encyclopedia of White Power: A Sourcebook on the Radical Racist Right edited by Jeffrey S. Kaplan and published in 2000.

See also https://web.archive.org/web/20091130205840/http://www.davidmyatt.ws/rumors-about-myatt.html which includes the following:

“There is a lot of disinformation about me on the Internet and in various books; and many unsubstantiated rumours…

In such matters, the principle of personal honour applies, for an honourable person would either ignore such disinformation, rumours and allegations, or seek to ask, in person and in private, the individual who is the subject of such things. This is the honourable thing to do, the gentlemanly and lady-like thing to do, and those who do not do this – for whatever reason and from whatever motive – are acting dishonourably… Unfortunately, in these un-numinous times we live in and endure, people of manners – those who behave in a gentlemanly and lady-like way – are a minority…

Thus, in many ways, such rumours and allegations about me are a good test of a person’s character: of their honour and their loyalty…”

In addition, both the police and the RSPCA interviewed Myatt in 1974 shortly after the allegation of animal cruelty was made in a local newspaper, with both the Police and the RSPCA concluding that the allegation was pure journalistic invention, a smear designed to discredit Myatt, who at the time was heavily-involved in the notoriously violent neo-nazi group, the NDFM, and who had, the previous year, been released from prison after serving a prison sentence for violence.

That the so-called “chief executive” of a certain political advocacy group regurgitates such an old and discredited allegation makes one wonder if he was one of the MOACs [Myatt Obsessed Anonymous Cowards] who trolled the internet over a decade ago making allegations about Myatt.

In regard to that 1974 newspaper article, Myatt wrote – in his Towards Identity and the Galactic Empire: Autobiographical Notes, Part One, dated JD2452991.767, that it,

“made sensational claims about me. I had in my naivety decided to give an interview (my first) with a journalist to talk about our new NS movement, the NDFM. I briefly mentioned how it might be possible for chaos to be created by subversive means, and subversive groups, as a prelude to a revolution which an NS movement could take advantage of, just as I made one passing reference to having a theoretical interest in “the Occult” and to having considered investigating it further. The journalist promised to let me read his final copy before it was published and several photographs of me were taken, with him suggesting I hold something to do with the Occult, which I again naively did. Our conversation lasted for about half an hour, during which he took a few notes (it was not recorded).

I assumed in my innocence that he would simply recount what I had said. Of course he neither showed me the article before publication, nor printed what I said, except for one short sentence about causing chaos. The whole article was a fabrication, designed to be sensationalist and to discredit me. This whole episode was to be a very interesting, worthwhile, experience for me: a learning from experience, as Aeschylus wrote.” Source: https://web.archive.org/web/20040419193109/http://www.geocities.com/davidmyatt/notes1.html

{3} https://wyrdsister.wordpress.com/2019/12/01/open-letter-to-nick-lowles/

{4} In respect of his lies and disinformation and allegations see https://regardingdavidmyatt.wordpress.com/2019/03/04/twelve-basic-errors/

{5} https://regardingdavidmyatt.files.wordpress.com/2020/03/o9a-trilogy-print-1.pdf

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Article Source:
https://wyrdsister.wordpress.com/2020/03/03/obsessed-with-david-myatt/

Scandza Forum & Myatt

O9A. One Image, Ten Thousand Words

O9A Insight Role

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Editorial Note: The following interesting quotation is from an article titled Scandza Forum: Jødehat i sentrum på amputert konferanse, published on October 13, 2019, in the Norwegian on-line Transit Magasin.

It discusses a conference by members of the right-wing Scandza Forum held in October 2019. According to the article, David Myatt was a former conference participant along with Olena Semenyaka who is International Secretary of the National Corps, the political branch of the Ukrainian Azov Regiment.

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Andre tidligere konferansedeltakere inkluderer ukrainske Olena Semenyaka og britiske David Myatt. Olena Semenyaka er internasjonal sekretær for Nasjonalt Korps, den politiske grenen av det ukrainske Azov-regimentet. Azov-regimentet er en ultranasjonalistisk militærenhet som deltar i krigen mot de russiskkontrollerte separatistene, og har fått økt oppmerksomhet det siste året etter at det kom frem at de i flere år har pleid kontakt med amerikanske nynazister inkludert det ekstreme og voldelige nettverket Atomwaffen Division.

Både Frodi Midjord og Greg Johnson har også deltatt på konferanser i Nasjonalt Korps’ hovedkvarter i Kyiv, sistnevnte sammen med Bjørn Christian Rødal fra Selvstendighetspartiet. Olena Semenyaka var også tilstede på konferansen i København i september 2018.

David Myatt er en tidligere nynazist som konverterte til islam i 2001, men som også etter dette fortsatte å forfekte ekstreme synspunkter inkludert holocaustbenektelse og støtte til «global jihad» mot sionismen, en eufemisme for «jødemakt». I 2010 erklærte han at han hadde forlatt både islam og alle former for ekstremisme til fordel for en personlig verdensanskuelse kalt «The numinuos way» basert på empati, ydmykhet og ikke-inngripen.

Mens han benekter det selv, er de fleste enige om at David Myatt er identisk med Anton Long, grunnleggeren av den satanistiske gruppen Order of Nine Angles (ONA), en forfatter som har fått ny aktualitet som inspirasjon for enkelte unge nynazister. Myatt ble observert på Scandza Forums konferanse i København i 2018.

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Related:
About This Blog


Is The O9A Neo-Nazi?

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Order of Nine Angles

O9A

Is The Order of Nine Angles Neo-Nazi?
The Definitive Guide

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Contents

° Preface.
° Introduction.
° An Ignorance Regarding The O9A.
° Another Academic Misinterpretation Of The O9A.
° A National Socialist Occult Group?
° The Two Interpretations Of National Socialism: Ours And Theirs.
° David Myatt And Reichsfolk.
° Progressive, Traditional, Or Synthesis? The Evolution Of The O9A.
° Appendix: Exposing Twelve Basic Errors.

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The Physis Of The Order Of Nine Angles
(pdf)

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From the Preface:

       Published here are an eclectic selection of articles written in the past few years and culled either from blogs that support the esoteric philosophy and the occult praxises of the Order of Nine Angles (ONA, O9A) or from blogs that comment on the O9A and/or on Mr Myatt.

The common themes of the articles which form the chapters of this compilation are (i) the physis (the nature, character, intent, and origin) of the Order of Nine Angles and (ii) whether or not the O9A, as most of its critics proclaim, is a “neo-nazi” occult group […]

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From the Introduction:

       What has confused the issue about the physis of the O9A, for outsiders, for critics, or for those who have not researched O9A texts in detail, are three things[…]

The first source of confusion arises because one and only one O9A praxis, the Seven Fold Way, has some suggested ordeals and tasks associated with its early stages which tasks include “Insight Rôles” and which Insight Rôles can involve joining a “neo-nazi” group. Another suggested task is “culling”, while another is forming a “satanist” group and performing such rituals as given in the O9A Black Book Of Satan, first published in the 1980s.

It is therefore not surprising, because of the outré nature of such tasks, that outsiders, critics, many academics, and the majority of journalists who have written about the O9A, have assumed that such short term tasks, limited as they are to just one O9A praxis, represent the nature and intent of the O9A. Thus have such individuals, for personal, or political, or for other reasons, tended to sensationalize or criticize the O9A often due to a lack of research into and a lack of knowledge regarding the O9A […]

The second source of confusion is that they do not, again often due to a lack of research into and a lack of knowledge regarding the O9A, know about the pagan origins of the O9A and of how it manifests a modern, evolved form, of an ancient non-Kabbalistic tradition of pagan esotericism […]

The third source of confusion is that, in respect of National Socialism, the anarchic structure of the O9A and the O9A principle of the Authority Of Individual Judgment mean that individuals are free to interpret the esoteric philosophy of the O9A according to their own understanding of it and use their own judgment in assessing, and in using, the various practical Occult methods of the O9A […]

[The] difference of interpretation [that results] is an essential, although overlooked, aspect of the O9A and has led to some of those associating themselves with the O9A to ask such questions as are given in the chapter Progressive, Traditional, Or Synthesis? The Evolution Of The O9A […]

What is also a factor in rationally discussing the alleged neo-nazi nature of the O9A – and a neglected factor outside of the O9A itself – is that, as the chapter titled The Two Interpretations Of National Socialism: Ours And Theirs makes clear, there are two different interpretations of neo-nazism […]

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The Supra-Personal

the-green-damask-room1

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Editorial Note: We republish here an interesting and an informative internet “blog” post about David Myatt from someone who has divined the essence of Myatt’s philosophy of pathei-mathos and who in another post – reviewing the new book Feond – appreciates the “symmetry here between Myatt’s metaphysics – as manifest in his recent pagan monographs Tu Es Diaboli Ianua and Classical Paganism And The Christian Ethos – and the esotericism and praxis of the essentially pagan O9A.”

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The Supra-Personal

“Empathy and pathei-mathos, however, wordlessly – sans denotatum, sans abstractions, sans a dialectic of contradictory opposites – uncover physis: our physis, that of other mortals, that of other living beings, and that of Being/Reality itself. Which physis, howsoever presenced – in ourselves, in other living beings, in Being – is fluxive, a balance between the being that it now is, that it was, and that it has the inherent (the acausal) quality to be.

This uncovering, such a revealing, is of a knowing beyond ipseity and thus beyond the separation-of-otherness which denotatum, abstractions, and a dialectic of opposites manufacture and presence. A knowing of ourselves as an affective connexion to other living beings and to Being itself, with Being revealed as fluxive (as a meson – μέσον – with the potentiality to change, to develope) and thus which (i) is not – as in the theology of revealed religions such as Christianity and Islam – a God who is Eternal, Unchanging, Omnipotent, and (ii) is affected or can be affected (in terms of physis) by what we do or do not do.

This awareness, this knowing, of such an affective connexion – our past, our current, our potentiality, to adversely affect, to have adversely affected, to cause, to having caused, suffering or harm to other living beings – also inclines us or can incline us toward benignity and humility, and thus incline us to live in a non-suffering causing way, appreciate of our thousands of years old culture of pathei-mathos.” David Myatt, Physis And Being, An Introduction to the Philosophy of Pathei Mathos.

My thoughts have been occupied lately by what should be the driving purposes of a being and if there should be any, apart from the ones outlined in the ‘Philosophy of Pathei Mathos’ which, interestingly, are not activities but rather, a collection of virtues to embrace.

The Supra-personal is – like many in the philosophy of pathei-mathos & the Order of Nine Angles – a concept against concepts. What I mean by that is that it tends to outline why certain human creations (abstractions, categories, labels, isms), are detrimental to our existence and our experience of life. The entire analytical philosophy does just that since it outlines the limitations of language to further show the weaknesses of philosophy as an activity of the mind rather than a direct ladder to some sort of truth.

Since abstractions, categories, ideologies & concepts have an obvious influence on how we live, anything supra-personal is by default related to the activities it depends upon. A good example of this would be a fervent political Marxist. The ideology he follows requires him to live according to a specific set of rules or beliefs which will in turn, lead him to act and participate a certain way in society.

What is offered by the Philosophy of pathei mathos (Numinous Way) & ultimately, the Order of Nine Angles after years of experiences, is a detachment from abstractions & fallacious opposites. This in turn, leads the practitioner to abandon certain activities since the illusionary barriers have been shattered. For example, the separation of otherness becomes so apparent to anyone involved in politics that the entire spectrum of activities associated to politics becomes much less appealing.

David Myatt’s philosophy is fascinating because it is an invitation towards humility, simplicity, dignity, fairness, kindness, empathy, compassion and silence. It is the end of ways, the end of any form of activities that could be harmful to other beings, be they human or animal in nature. It is about balance (Wu-Wei) and about not upsetting the cosmic fluxion and unity that permeates everything.

Interestingly, after many years of studies and practical experiences, the physis of my being changed drastically and I realized that all these things I used to cherish were empty of any importance: A Nietzschean world-view, the dualistic nature of good & evil, the desire for an absolute ideology that I could espouse for my entire life, the appeal of certain political parties, the desire for a solely sinister approach to spirituality (…)

The beautiful, mystical and ultimately tragic journey of David Myatt resonated so much with what I was inwardly discovering through my esoteric practices and my studies. Finally, after a long while, something simply changed and altered itself forever. Rituals became less and less frequent, meditation was pushed aside for months and the time wasted studying vain ideologies and conceptual avenues was spent instead living moments of immense beauty with friends, family and the love of my life. I became aware that the time you spend convincing yourself how life should be, how society should be, how spirituality should be, you simply fail to be ‘there’. You are somewhere else, inside yourself, hoping you could change everything and exchange it all for YOUR very own and personal limited perspective. Most people act upon these thoughts which invariably results in the separation of otherness, the upsetting of the natural fluxion and the lack of empathy so prevalent nowadays.

I humbly think that the ultimate conclusion one can ascend to in regard to their physis, their spiritual journey, is that we are microscopic beings in an infinite universe and we are hopelessly unaware of the mechanisms of creation or the meaning of existence. We are fallible beings with a very limited set of tools that barely allow us to function in a causal realm we understand very little about. We should stop taking ourselves so seriously, stop fantasizing that there is a superior motive to our existence and stop ‘building’ conceptual castles filled with abstractions to entertain ourselves through this oh so short life that we are gifted with.

Nothing is more spiritual, nothing is more valuable and nothing is more ritualistic than a life lived in conscience of Wu-Wei, surrounded by loved ones, without a second wasted in the labyrinths of the mind.

Love, Compassion, Tolerance, Fairness, Honor, Kindness, Empathy, Friendship… Yes, they are concepts but the heart knows about them much better than the mind does. For the mind can only understand them by applying them to a paradigm and human paradigms do not work when it comes to the wordless because they are dependant on language to be grasped somewhat efficiently by the mind. Love is not love as it is defined by a dictionary, it is something beyond us that we attempted to describe as best as we could with our very limited means of perception and communication. Definitions do not make you a better person, what you do in accordance to what you feel in the immediacy of the moment does. You can choose to be empathetical, even if you do not really understand how empathy functions. You can choose to abandon yourself entirely to this mysterious and powerful process that we call ‘love’ even if you do not know what it truly is. It does not make it any less Magical.

“In my admittedly fallible view, one of our many human problems – one of the great problems of our modern ways of life – is that there is too much noise, especially the noise of and from words, spoken, read and thought. Far far too many words spoken; far too much speaking, too little silent, interior, reflexion, especially among the natural peace of Nature where we can sense and know again in our stillness the acausal Time of the Cosmos.

For wisdom is not to be found in speeches, in political or social manifestos, tracts or books; nor in some political, religious, or social, theory or dogma. And especially not in some abstraction, some ideal.

Rather, wisdom is there to be discovered, within ourselves; others can only gently point or guide us toward this self-discovery, toward the necessary interior, quiet, reflexion – perhaps through some work of Art, or some sublime piece of music, some poignant literature; perhaps some poem; or perhaps by some noble deed done or some selfless personal love that needs no words to speak or advertise its wordless name.” David Myatt, The Love That Needs No Words.

Beldam, 2019

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Source: https://acausality.wordpress.com

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Image credit: The Green Damask Room. A Painting by Richard Moult.


Applying Myatt’s Philosophy To The Real World

odal3

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The following pdf document contains our essay Applying Myatt’s Philosophy To The Real World, issued in two parts in February 2019.

We argue that the modern terms – the denotata – “racism” and “hate-speech”, and what derives from them, such as “racist”, are examples of the Myattian principles that (i) denotata hide the physis (the nature) of living beings and thus the ontological relationship between living beings and between an individual being and Being itself, and (ii) such denotata depend on the supposition that named opposites exist and that implicit in such a supposition is a dialectic; that is, a real or assumed or a potential conflict.

We also suggest that such modern denotatum as “racism”, and “hate-speech”, derive from the ideological movements that have come to dominate the political life of the nations of the West; movements which Myatt wrote about in his earlier monograph Vindex: Destiny Of The West, published in 1984.

We conclude that Myatt’s apparently “above time” philosophy of pathei-mathos is ineluctably Western, pagan, and practical, and in essence opposed to the Magian abstractions – such as the concept of “racism” – that now dominate the nation States of the modern Western world to the detriment of our ancestral Faustian ethos.

Applying Myatt’s Philosophy To The Real World
(pdf)

Part One: Racism and Racist
Part Two: The Crusade Against Hate-Speech

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Related:

Vindex: Destiny Of The West
(pdf, facsimile of 1984 text)

The Mythos Of Vindex
(pdf)

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