David Myatt

°°°°°

Swan Song Of A Mystic?

The latest effusion from Mr David Myatt, titled Some Questions For DWM 2017, is interesting for a variety of reasons not least of which is that it is permeated – as is his philosophy of pathei-mathos – with references to the classical culture of ancient Greece and Rome. It is also – perhaps unintentionally – revealing about Myatt’s character providing as it does facts about his life and how he now views his philosophy of pathei-mathos, which philosophy he has previously described as his weltanschauung, his own outlook on life.

The overall impression is of a man steeped in Western culture who is still ineluctably part of that culture but who – even though already withdrawn from the world – desires as a mystic might to cut what few ties still bind him to the world of vanity and materialism.

The Philosophy of Pathei Mathos

One of these ties appears to be his philosophy of pathei-mathos. This is a philosophy which is not only clearly pagan and part of the Western philosophical tradition {1} but also one which provides we Westerners with a cultured – a philosophical – paganism relevant to the modern world which is completely different from and even at odds with what has been termed both “contemporary paganism” and “neopaganism” with its invented rituals and ceremonies, its belief in and revival of ancient deities, and its lack of philosophical rigour. In effect, Myatt has continued, refined, and evolved the Western paganism – the ancient, the classical, paganism – evident in the works Homer, Hesiod, Aeschylus, Cicero, the Corpus Hermeticum, and Marcus Aurelius, stripping away the old idea of gods and goddesses and replacing them with a modern mysticism centred around philosophical concepts such as Being and physis {2}, and virtues such as personal honour, pathei mathos, and empathy. Such a philosophical approach also conveniently does away – sans polemics – with conventional religions such as Christianity. {3}

Why then – given this gift to those seeking a Western alternative to the likes of Christianity who are unable to take “contemporary paganism” and “neopaganism” seriously – does Myatt in his latest effusion seem, as some have commented, to reject his own pagan philosophy? For among other things he writes,

“All that ‘philosophy’ seems to be to me now is a rather wordy and a rather egoistic, vainful, attempt to present what I (rightly or wrongly) believed I had learned about myself and the world as a result of various experiences.”

My own view is that he is not rejecting that philosophy, only moving on, as a composer of musical works – finding themselves unsatisfied with their creations – moves on to other things, to new compositions. In other words, Myatt is only re-expressing what he said some years ago, which was that the philosophy of pathei-mathos was

“simply my own weltanschauung, a weltanschauung developed over some years as a result of my own pathei-mathos. Thus, and despite whatever veracity it may or may not possess, it is only the personal insight of one very fallible individual.” {4}

In Myatt’s case he is simply moving on to concentrate on translations, and to live as his conscience dictates, or rather as his own pathei mathos informs him he should, which is life as a modern recluse and a learned mystic.

That he is not rejecting his own philosophy but instead is just not going to write anymore about it – or as he says, is not going to “pontificate” about it anymore – is evident in two of his replies. For in one reply he writes “I would suggest the tentative answers expressed by my weltanschauung,” while in another that such philosophical essays “can be, and in my case seem to have been, manifestations of vanity.”

But whether he will really write no more philosophical essays remains to be seen for there have been many writers, artists and musicians who, having forsworn their craft, nevertheless return to it at some stage.

A Western Heritage

In his latest effusion Myatt acknowledges his Western heritage, writing that as a schoolboy he read in Greek the likes of Thucydides, Homer, Plato, Aristotle, and Herodotus, and in a rather remarkable admission that what he

“imbibed in those early years from such books of Ancient Hellas was nothing particularly philosophical but instead martial, and I could not but help admire those ‘thinking warriors’, those ‘perspicacious inventive gentlemen’ (περιφραδὴς ἀνήρ as Sophocles described them, cunning in inventive arts who arrive now with dishonour and then with honour, τι τὸ μηχανόεν τέχνας ὑπὲρ ἐλπίδ ̓ἔχων τοτὲ μὲν κακόν, ἄλλοτ ̓ ἐπ ̓ ἐσθλὸν ἕρπει) nurtured as I was then and had been for years by and in various colonies and outposts of what was still the British Empire. Thus it was natural that when, a short time later, I first learned about the Third Reich and about the loyalty of a soldier such as Otto Ernst Remer and the heroic actions of warriors such as Leon Degrelle I admired such men and intuited that something of the warrior ethos of ancient Hellas and Sparta may have manifested itself in our modern world.”

He also admits that

“some aspects of some of the tractates of the Corpus Hermeticum have influenced my thinking, just as Aristotle, Aeschylus, Sophocles, Marcus Aurelius, and other classical and Hellenistic Greek and Latin writers have.”

That he does not mention any non-Western literature I find indicative.

Thus it is my view that Myatt – despite some of his past peregrinations or perhaps because of some of those peregrinations – is still rooted in and still contributing to the ethos of the West, a fact evident in his philosophy of pathei-mathos and also in his on-going translations of texts from the Corpus Hermeticum and his on-going translation of the Gospel of John, both of which are important for understanding the past and the current ethos of the West itself particularly as Myatt notes, in one of his replies, that his presumption is “of early Christianity probably being influenced by the diverse hermetic traditions which existed and flourished during the Hellenistic period.”

This rootedness in the culture of the West is also evident in another of his replies, with Myatt lamenting that

“for so many in the modern West there is no longer an ancestral culture of which one is a living, dwelling, part – a connexion between the past and the future and a connexion with a rural place of dwelling – and which culture preserves the slowly learned wisdom of the past.”

Like a few others, my view is that his philosophy of pathei-mathos as well as his translations provide some of the links we need to reconnect ourselves with our Western ancestral culture.

Rachael Stirling
August 2017

{1} See https://regardingdavidmyatt.wordpress.com/2016/01/14/a-modern-pagan-philosophy/
{2} In one of his replies Myatt writes that in his philosophy “the apparent parts of the unity are expressed by descriptors such as masculous and muliebral, with that unity – The One, μονάς – not designated by terms such as theos (God, god) or theoi (gods) but rather metaphysically, as Being and the emanations/effluvia of Being such as ourselves, Nature, and the Cosmos itself.”
{3} A detailed analysis of Myatt’s philosophy is given in the 2016 book The Mystic Philosophy Of David Myatt, which is available as a free download – https://regardingdavidmyatt.wordpress.com/a-modern-mystic – and as a printed book, ISBN 978-1523930135
{4} The Way Of Pathei-Mathos – A Précis. The essay is in the 2014 compilation titled One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings.


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David Myatt

David Myatt

Background

For the past seven or eight years – including in recent months – there have been attempts made to ‘demonize’ David Myatt all based on the unproven allegation that he is Anton Long of Order of Nine Angles fame.

These attempts have been made both by some individuals associating themselves with the Order of Nine Angles (ONA, O9A) and by those who for whatever reason or from whatever motive are opposed to the O9A or to Myatt himself. Such O9A opponents include self-described
modern Satanists as well those who profess to be followers of Jesus and those who take exception to what they believe is the pro-Nazi stance of the O9A. Those who are opposed to Myatt himself include anti-fascists who profess such slogans as “never forgive, never forget” and who thus cannot forgive or forget Myatt’s neo-nazi past, {1} and individuals who for unconscious emotive reasons of their own are in some way either jealous of the real Myatt or hate the ‘sinister Myatt’ conjured up by their imagination, with the ‘real’ Myatt having been described as “having fluency in the classical languages (Greek and Latin), as well as Arabic and possibly Persian, [and] possessed of a gifted intellect and apparently a polymath,” {2} and as “an extremely violent, intelligent, dark, and complex individual,” {3} and with the ‘sinister’ Myatt being accused by demonizers of all manner of crimes even though no evidence is ever provided to substantiate their accusations. {4}

        In the matter of individuals associating themselves with the O9A, their intent seems clear. It is to portray Myatt – aka Anton Long – in the most sinister light possible given that such individuals assert that the O9A is Satanist and indeed the only modern genuinely antinomian and satanist group because it espouses and practices what is evil such as criminality, violence, hatred, human sacrifice, political extremism, drug-trafficking and terrorism. Hence their composition and circulation of texts such as Bealuwes Gast {5} and Diablerie {6} and hence their assertion that Myatt is central to the O9A with his weird life an example of what it means to follow the O9A Seven Fold Way.

In the matter of individuals who are followers of Jesus – or at least sympathetic to the Christian religion – their intent also seems clear. It is to portray Myatt as an example, par excellence, of either a nihilistic modernism or of what a servant of Satan is and does in the real world, with one for instance recently writing that

“it is clear from my reading of O9A material that it is essentially not about the promethean elevation of the human person or individuality at all, which its talk of individuation and so on might seem to imply at first sight, but that the entire ‘philosophical’ system is geared towards the cunning seduction of human individuals in order to have them possessed and effectively taken over by these demonic entities (‘dark gods’), whose agenda is the source of this magical covenant itself, rather than David Myatt as an individualistic ‘philosopher’ with a personal agenda. Much of the teaching as presented exoterically to non-initiates is thus no more than upaya or ‘skilful means’ (if I’m permitted to appropriate the Buddhist term) to get people hooked so that the demons will have their incarnate vehicles to exploit. Some of the O9A fiction outlines very explicitly how it is a matter of a demonic infection being spread through the empowered transmission from a possessed initiate to another human vessel. The terrible truth is that the ‘new, more evolved individual’ is nothing more than a puppet of these satanic beings.”


A Common Theme

All such attempts to demonize Myatt have one thing in common. They all ignore important aspects of Myatt’s life and a swathe of his writings.

The ignored aspects of his life include his public (post 2010) rejection of all extremism (including neo-nazi and fascist ideology) while his ignored writings include his poetry, his published letters, his post 2011 writings about extremism, his writings about his philosophy of pathei-mathos with its principles of empathy, humility, and compassion, his 2013 autobiography Myngath; his post 2012 autobiographical essays included in books such as Sarigthersa and One Vagabond In Exile From The Gods {7} and his essays praising Christianity and in particular Catholicism. {8}

The demonizers of Myatt have ignored such things because those things reveal a very different Myatt. One at odds with the ‘sinister’ image of him they have all in their own way strived to manufacture and have propagated in pursuit of their aims. For the image of Myatt that emerges from his poetry and his post 2011 writings is of a reclusive man who regrets his extremist past, who values virtues such as empathy and compassion, and who believes that

“the most important truth concerning human life […] is that a shared, a loyal, love between two people is the most beautiful, the most numinous, the most valuable thing of all.”

Naturally, one or two demonizers have tried to ‘square the circle’ here by claiming that Myatt’s rejection of extremism is a ruse and that the aforementioned writings of his were either written by someone else or were a clever ‘sinister’ jape by Myatt in order to mislead people.

Such claims are of course both laughable and revealing of the need such demonizers have of their ‘sinister Myatt’. That some of these demonizers have resorted to forgeries which they claim were written by Myatt while others have attached Myatt’s name to old or photocopied O9A typewritten articles, {9} shows the lengths they will go to propagandise their ‘sinister Myatt’ and to support their claim that Myatt is after all Anton Long.

As noted in an essay by Ms J. Wright, Myatt’s later writings

“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 inconceivable that they were written by a Satanist or even by a practising Occultist.” {10}

Rachael Stirling
2017


{1} According to an academic source Myatt is “arguably England’s principal proponent of contemporary neo-Nazi ideology and theoretician of revolution.” Michael, George. The New Media and the Rise of Exhortatory Terrorism. Strategic Studies Quarterly (USAF), Volume 7 Issue 1, Spring 2013.

{2} Connell Monette. Mysticism in the 21st Century, Sirius Academic Press, 2013. pp. 85-122.

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

{4} Some of the silly accusations made against Myatt are included in the 2010 pdf compilation titled Lies of a Moac, currently [March 2017] available at
https://wyrdsister.files.wordpress.com/2017/03/lies-of-a-moac1.pdf

These silly accusations include (see pp.7ff of the aforementioned document) gangstalking, hacking into various internet forums, stealing people’s ID’s by hacking their computers, attacking disabled people, and that he was a police informer.

{5} Regarding the forgery titled Bealuwes Gast see the article Bealuwes Gast: A Study in Forgery.

{6} Regarding the forgery titled Diablerie see the article A Skeptic Reviews Diablerie.

{7} All these writings, and the poetry, are available from Myatt’s blog Learning From Adversity; A Rejection of Extremism.

{8} For instance see A Catholic Still In Spirit?

{9} Several people have claimed that they have or they have seen old typewritten O9A articles or letters or manuscripts signed with Myatt’s name. Yet as noted in O9A Questions And Answers 2017 (pdf) in response to one such claim that

“a signature on some old ONA typewritten MSS proves nothing. Anyone could have affixed Myatt’s name on them at any time and until the original documents are made available and examined in a forensic way by a professional qualified to do so then it’s just speculation; just another rumor about Myatt. A forensic examination would involve, among other things, finding the age of the paper, the type of ink used in the signature, comparing the signature with a documented signature by Myatt.”

{10} The Strange Life Of David Myatt (pdf).


Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

Editorial Note: We reproduce here an interesting article which mentions David Myatt in relation to such modern mystics as Julius Evola. It seems that a few select individuals actually do appreciate Myatt’s contribution to Western (esoteric) mysticism.

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Brutalism I
The almighty Sol

I have just finished my artistic exploration of the Sphere of Venus as part of my intent to symbolize the whole Tree of Wyrd, as a sign of my dedication to the Sinister Tradition.

A lot has already been written about the Sphere of Venus, the astrological aspects of Venus, so no need to copy them. Also the Sphere of Venus has already been described in the Mss of the ONA. There are a few things I have personally added through my exploration of its singular power.

First of all, and part of the exoteric strategy of the ONA, the reference to one of the most ancient symbols of the West, namely the magickal script of the Runes. Specifically for Venus I have drawn the Othala and Fehu Runes.

Fehu

Fehu, of course, as the Rune of Freya, the most powerful goddess of love, war and sexual attraction of the Northern pantheon. Fehu’s energy stands for the Will-to-Power, Sexual power, Feminine and matriarchal Power. The Rune itself means ‘cattle’ and stood for mobile wealth. But I prefer not to pay attention to the ‘materialistic’ connotation of this Rune as materialism is already the main focus in the West nowadays. The Rune’s spiritual power lies however in the energy, the transference from the acausal to the causal through Love/agape, in the ability to feel empathy, to feel connected with your folk around you, good friends, soul mates, between lovers but also the connection with Nature, your Heimat. This also denotes wealth, but a spiritual one. Being, as Heidegger wrote, is always a being there (Dasein) as we are thrown into this world (Gefallenheit) we are here with others and the Other. There is the transference of energy, of experiences which we are building on and how we shape who and what we are at this moment, but always with a higher aim. For those who are able to ‘feel’ Fehu, to feel the green glow of Venus, reassuring yet tantalizing, know that there is something Eternal calling us. As Myatt described this very well: there is no division between us, ipseity is just an illusion and ipseities offer us no answer, no matter how we are longing after definite answers. The Sphere of Venus offers no answer, but its green colour, one of the colours of Nature, can actually soothe us. Not soothing us ‘to sleep’ but actually an awakening, a break-through.

The feeling of empathy and compassion is one through which we become humble again, (as opposed to the ‘Black Magic’ formulas of becoming gods), and then we are ready to receive the richness from the acausal. The Sinister demands one to go beyond one’s limits and to leave the Ego behind. Just like in the alchemical Opus we have to become a vessel ready to accept without hesitation. The same applies to showing compassion: we can learn to love, to hold on. Agape is a Greek term which refers to such a state of mind and which is far more spiritual than the word ‘love’ that is used nowadays. Agape refers to a state of mind which destroys all illusions and puts us in an unconditional position. Unconditionally religious (religare = to connect). A most orthodox state of mind. Bataille demanded us to be ferociously religious. And we will not contradict him!

Bataille also referred to ‘love’ and ‘friendship’ as forms of wordless communication, a communication without demands, words, and this puts one in a delicate position almost defenceless. One enters the energetic Continuous where boundaries by definitions no longer apply. When I meditate I open my being-there to the World, and I let go of all my thoughts by casting them aways as illusionary. Agape is for those who are committed to an acephalic path of pure, selfless commitment. The ‘I’ is no longer present, one is devoted to a higher cause, devoted to the happiness of a friend or lover, to the spiritual realization of one’s Wyrd, the Wyrd of the West. A Higher Destiny of which Spengler and Heidegger wrote. Agape is also a Christian term, but one should not be afraid of it, or cast it aside as something ‘un-satanic’ or ‘weak’, for the term goes beyond all morality: to feel connected is a naturalistic essence. It goes beyond ‘good & evil’ and orthodox Christianity (its roots being Gnostic) is well aware of that.

We are all driven by a thrist, a longing, a will-to-power (Buddhist tanha), and we all have the need to satisfy this but let us not focus on that kind of easy satisfaction. Those urges and cravings steer us away from any possibility to inter-connect, to feel the energy drawn from the acausal to the causal.

Othala

The Othala Rune’s energy denotes the spiritual inheritance from our ancestors, our people, the land where we have been raised, its traditions, its folklore, its customs. What can we learn from those traditions that also played an important role in Europe such those of the Greeks, the Romans, the Arabs, Christianity and gnosticism. What can we learn from them? I genuinely believe in an Wordless tradition, a Tradition of the Soul which has been causally transferred through the ages into the Alchemical Tradition of the Great Work. The Sinister Tradition and my particular acephalic path are based on those ancient insights, add new ideas but are loyal to the Tradition.

Now, the Othala Rune exoterically reconnects me to my Heimat, the environment where I have been raised and which strenghtens me to honour those ancients Traditions. Albeit there being different high cultures (Greek, Roman, Arab, Christian) this is not about modern-day multiculturalism. Multiculturalism is only focussed on the causal (food, spice, habits and so on) while an über-cultural Tradition is about the lifting of the Soul, about what Jung referred as a collective unconcious. The Green sphere of Venus can be seen as nurturing that feeling of connecting again.

Another important aspect of the Othala Runes can be traced back to nobilitas, nobility, being noble. And this is an important element if we desire to grow spiritually, to evolve further and further away from the pathetic state of the mundanes in order to realise the Nietzschean Overman. Hence the connection with the Fehu Rune in the Sphere of Venus.

The Wet Path

Alchemically speaking this is the Sphere of Conjunction (in Naos one refers to Coagulation but I cannot agree with this). In the Hermetic Arts Conjunction occurs when a synthesis, a conjunctio occurs of the anima and the animus, the unconscious and conscious, the natural and that which one knows. One must therefore enter the Continuous and start to look introspectively: the Geist must turn towards itself (the inner change of which Myatt writes) instead of always looking at the outside. We must let ourselves be seduced by the Numinous or what Bataille calls the Sacred. Situated in the Sphere of Venus we talke about the Feminine principle, the eternal-Female which has always been honoured in the Satanic manifestation of the Numinous Sinister Tradition. This is quite a revolution as most Satanic ipseities are male oriented, and regard the female as being submissive, to be controlled. In that opinion these paths do not differ from the Magian beliefs they claim to criticize. The Sinister Tradition however is unique because of its utmost respect towards the female. This is based on the Alchemical understanding of the anima and the animus.

The Path of Venus is what is called a wet Path where the practioner is burnt by water. In the wet path of hermetism there also occur sexual symbols. The sexual act can therefore be seen as an alchemical process in which man and woman are united in love. The conjunctio of man and woman is akin to the operation between two vessels:

“the active and passive, the golden force against the captivating and sympathetic wet force that ‘dissolves’ the former and its own ‘enclosure’. […] ‘Our corpereal gold is as though dead before it unites with its mate. Only then is the secret, interior Sulfur developed’. […] ‘With the Sulfur of Venus, the inner sulfur of man is rectified, reinforced and wholly perfected’.” (Julius Evola, The Hermetic Tradition)

Death & Ecstasy

Interestingly, Evola also mentions the fact that the hermetic texts frequently “speak of a death that is a consequence of the coniunctio, of the ‘joining’, perhaps it also refers to the trauma that can occur at the height of the embrace and orgasm if subjected to a deliberate control.” Bataille referred to the orgasm as a ‘little death’ and this is exactly what occurs at the culmination of the sexual act: ecstasy or ekstasis: going beyond of oneself. In this moment of rapture one become headless, acephalic as one transgresses the limits of ipseity. The Sphere of Venus can therefore be deadly as well and the Dark Goddess Darkat reigns most supremely.

Dragon and the Ouroboros

In Naos one can find the symbol Dragon as being atributed to the Sphere of Venus. I have chosen the Ouroboros as it stands for the endless flux of energy, birth and Death, creation and destruction, and I find these aspects united in the Sphere of Venus. Freya as a Goddess embodies both love and war, creation & destruction. The dragon, often described to Mercury with which Venus is connected, devours itself and recreates and archetypically symbolizes the collective UR-grond of the Life Cycle. The attribution to Mercury is perhaps more accurate but Venus does possess such maternal qualities as well for the Water, as they element of Venus, also refers to the maternal water from which we are all born. The Mother as a guardian of the Life Force.

We can therefore conclude that the Sphere of Venus has much to offer to the practitioner. Approach it with the utmost respect. Enjoy the sexual rapture & the mystical Death. Become Acephalic!

Agios O Darkat! 333!
Von S, 128 yf

Literature:

The Hermetic Tradition (Julius Evola)
Alchemie en psychologie
MSS by Myatt


Article source: https://ecstatic-darkness.com/


Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

[quote]
Evola re-interprets the notion of War as a metaphysical duty. At the centre of a traditional society Evola locates a spiritual elite from which warriors derive their ultimate reason of being, their supreme justification of their actions. According to the traditional concept the warrior does not fight as a servile caste, is not a ‘profession’ or a mercenary as in a capitalist system. The warrior caste has its own spiritual and distinct way of living, its own rituals, and the act of fighting becomes a spiritual practice. This can be compared to the cult of Eastern combat which integrates fighting techniques with the Numinous. This is the definition of metaphysical warriorship.

[David] Myatt’s life has been a supreme example of this kind of exeatic and metaphysical living, and the West was clearly not ready to accept such a living as an example of a regeneration of the European man and his Volk. Georges Bataille was also drawn to this kind of living although he would not have supported the choices made by Myatt. Nevertheless the mysticism of Myatt, his Numinous Living, is a grand example of an ongoing Innerer Krieg and an ongoing influence of the sinister forces of the Sphere of Mars. Evola talks about ‘a spiritualized personality’, namely a personality realized according to its supernatural (metaphysical) destiny.
[/quote]


Source: https://ecstatic-darkness.com/2016/12/28/the-sphere-of-war/


Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

David Myatt, Reichsfolk, Esoteric Hitlerism, and Savitri Devi

David Myatt: One Man Above Time
(pdf)

 


A pdf version of this article is available here: https://regardingdavidmyatt.files.wordpress.com/2017/03/myatt-strange-life-v2.pdf

David Myatt

David Myatt

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.

JRW
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/

°°°°°°°

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…

°°°°°°°

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.”

 

°°°°°°°


[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.

°°°°°°°

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.

°°°°°°°

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.


 

the-green-damask-room1

There are four “encodings” in the painting by Richard Moult to which he gave the name The Green Damask Room.

Two reflections in the suspended polyhedron which depict two locations in Shropshire, personal to the subject of the painting and of general interest regarding the history of a certain Esoteric Tradition.

The sigil above the polyhedron is an encoding of the secret name of ‘Satan’ according to that Tradition.

Although it may be reproduced as such, the polyhedron itself is not an intentional depiction of an inverted Septenary symbol (and thus does not necessarily require reverting). Rather – and  interestingly given its resemblance to the Septenary sigil – it is the pattern which emerged via the encoding of the name of the terrestrial location associated with “Yusra” and the “New Aeon”.

In addition, the ‘Green Damask Room’ – named and known as such among family, friends, and selected invited guests – exists in a certain large house in a certain location in a certain country.


 

David Myatt

 

For well over two decades many individuals and some academics have assumed that ‘Anton Long’ is a pseudonym of David Myatt and that Myatt was the founder of, and may still be involved with, the Order of Nine Angles (ONA, O9A).

In addition, a few fanatical and/or obsessed and/or maladjusted individuals, have – and (such is their physis) always anonymously and always via the medium of the internet and for well over a decade – set up “anti-Myatt” internet blogs, websites, and posted interminable and voluminous messages on forums and in the comments sections of other internet blogs, about Myatt; always making derogatory remarks about him and the O9A, often (and laughably) accusing him of various crimes and activities, and sometimes even posting (mostly bad) photo-shopped images of him in various situations.

In some ways, this attention and focus on Myatt is a testament to his iconoclasm {1}, to what an academic {2} described as his complex character, to what another academic termed his “global odyssey which took him on extended stays in the Middle East and East Asia, accompanied by studies of religions ranging from Christianity to Islam in the Western tradition and Taoism and Buddhism in the Eastern path,” {3}, to how he allegedly “managed to enter the scene of grand politics and the global ‘War On Terror’, because of several foiled terror plots in Europe that can be linked to [his] writings,” {4} to why he is considered “England’s principal proponent of contemporary neo-Nazi ideology and theoretician of revolution,” {5} and why he is regarded as “a dangerous man” {6}.

However, what is astonishing is that no one – academic or otherwise – has so far bothered to study, and to rationally, in a scholarly manner, comment on his post-2012 ‘philosophy of pathei-mathos’, on his post-2009 letters, on his voluminous post-2009 personal writings, and on his poetry, despite all of these being freely available on his personal weblog {7}.

For if these items are studied then not only does a new, consistent, picture of Myatt emerge but they also call into question the decades-long assumptions of him being Anton Long and of still being involved with the O9A.

The picture that emerges of David Myatt is of a reclusive mystic, of someone whose philosophy of pathei-mathos is expiative, and who now devotes himself to abstruse, metaphysical, matters, to translating ancient Greek literature, and to, as a poet, pondering the meaning of our existence.

That said, it’s now back to my Quinta Vintage Port…

RS
2016

{1} Jon B. Perdue, The War of All the People: The Nexus of Latin American Radicalism and Middle Eastern Terrorism. Potomac Books, 2012. p.70-71.

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

{3} Jeffrey Kaplan. Encyclopedia of White Power: A Sourcebook on the Radical Racist Right. Rowman & Littlefield, 2000. p. 216ff; p.512f.

{4} Jacob Senholt. Secret Identities in The Sinister Tradition, in Per Faxneld and Jesper Petersen (eds), The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012

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

{6} Simon Wiesenthal Center: Response, Summer 2003, Vol 24, #2.

{7} https://davidmyatt.wordpress.com/


Order of Nine Angles

O9A

Anton LaVey And Anton Long
(pdf)
A Study In Modern Satanism


Order of Nine Angles

O9A

Order of Nine Angles: Praising Islam
(pdf)