Western Paganism And Hermeticism

David Myatt

David Myatt

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

Contents
° Preface
° Re-discovering Western Paganism
° An Insight Into Pagan Mysticism
° Regarding Myatt’s Hermetica
° The Divine Pymander
° Myatt’s Monas – A New Translation of Corpus Hermeticum IV
° On Native Egyptian Influence In The Corpus Hermeticum
° Suffering, Honour, And The Culture Of The West
° A New Pagan Metaphysics
° A Review Of Myatt’s ‘Classical Paganism And The Christian Ethos’
° A Review Of Myatt’s Tu Es Diaboli Ianua
° Appendix I – From Mythoi To Empathy
° Appendix II – Towards Understanding Ancestral Culture
° Appendix III – An Indebtedness To Ancient Greek And Greco-Roman Culture
° Appendix IV – Concerning ἀγαθός and νοῦς in the Corpus Hermeticum

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David Myatt And The Renaissance of Western Culture
(pdf)

This is the fourth edition of the book titled Western Paganism And Hermeticism and which edition includes the article, A Review Of Myatt’s Tu Es Diaboli Ianu, and as appendixes three relatively recent (2018-2019) articles by Myatt: From Mythoi To Empathy, in which he describes his use of the term ‘numinous’, Towards Understanding Ancestral Culture, and his autobiographical An Indebtedness To Ancient Greek And Greco-Roman Culture in which he describes his idiosyncratic use of Greek terms such as σωφρονεῖν.

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The following extract from the Preface describes the purpose of the book:

{quote}

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

As mentioned in one of the articles included here, the ethos of the West:
             “is the ethos, the pragmatic spirituality, and the notion of balance, harmony, elegance, and of beauty, which infuses the culture and the civilization of Ancient Greece and Rome, and which culture so enthused those Europeans – artists, scholars, educators, potentates, and others – who from the 14th century on brought about the Renaissance and which Renaissance, which re-discovery of the culture of ancient Greece and Rome, gave birth to and infused our Western ‘Faustian’ civilization.”

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

Which is why the authors of the articles included in this compilation have studied Myatt’s translations of classical and hermetic texts, for his translations:
             “when studied together enable us to appreciate and understand the classical, pagan, ethos and thence the ethos of the West itself.”

{/quote}

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A Grubby Little Propagandist

Nick Lowles

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Nick Lowles – born 1968, aka Nicholas Lloyd Lowles, and leader of the leftist group Hate Not Hope {1} financed by Zionist billionaire George Soros – has used his Media connections and those of his mentor Soros to call for an immediate police investigation into the anti-Zionist Order of Nine Angles and into David Myatt’s role in it.

Lowles told reporters that “the Order of Nine Angles is the world’s most extreme satanist group and its key objective is to cause the overthrow of society”.

He went on to repeat his propaganda lies about the O9A and to repeat his libellous allegation that Myatt is “a key figure in the Order of Nine Angles” for which allegation he did not provide, and never has provided, any evidence whatsoever, ignoring as he does in his propaganda rants Myatt’s extensive post-2011 writings about his mystic Numinous Way (the philosophy of pathei-mathos) and about Myatt’s rejection of extremism, a rejection explained in Myatt’s books such as Understanding And Rejecting Extremism {2} and in his autobiography Myngath {3}.

That chameleon Lowles has an abiding hatred of Myatt, dating from the 1990s, is well-known in fascist circles with Lowles sometimes being referred to as “the poison dwarf”.

Yet in Aeonic terms Myatt may well have the last laugh. For the following quotation and comment was posted on an internet forum devoted to the views and life-stories of women on the same day that motor-mouth Lowles was yet again busy spreading his grubby hateful lies about Myatt to any reporters who would listen.

[begin quote]

“The uncomfortable truth is that we, we men, are and have been the ones causing, needing, participating in, wars and conflicts. We – not women – are the cause of most of the suffering, death, destruction, hate, violence, brutality, and killing, that has occurred and which is still occurring, thousand year upon thousand year; just as we are the ones who seek to be – or who often need to be – prideful and ‘in control’; and the ones who through greed or alleged need or because of some ideation have saught to exploit not only other human beings but the Earth itself. We are also masters of deception; of the lie. Cunning with our excuses, cunning in persuasion, and skilled at inciting hatred and violence. And yet we men have also shown ourselves to be, over thousands of years, valourous; capable of noble, selfless, deeds. Capable of doing what is fair and restraining ourselves from doing what is unethical. Capable of a great and a gentle love. This paradoxy continues to perplex me.” {4}

Pretty inspiring words coming from a former extremist.

[end quote]

For history teaches us that propaganda lies, over centuries, seldom if ever endure.

RDM Crew
February 2019

{1} https://regardingdavidmyatt.wordpress.com/2019/02/21/full-of-hate-not-hope/
{2} ISBN-13: 978-1484854266
{3} ISBN-13: 978-1484110744
{4} https://davidmyatt.wordpress.com/2013/02/19/blue-reflected-starlight/


Zionism And The Zeitgeist Of The West

odal3

Editorial Note: We reproduce the following article not because we agree with all of the opinions expressed by its author [1] but because, after a long preamble, it has – in our opinion – some intriguing things to say about David Myatt, Vindex, and the Order of Nine Angles.

We have replaced some of the links to pdf files available from that blog to ones available via this blog.

RDM Crew
July 2018

[1] See the Disclaimer at https://regardingdavidmyatt.wordpress.com/about/

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Zionism And The Zeitgeist Of The West

The actual zeitgeist of the governments of the modern West – as opposed to the imagined zeitgeist that many people seem to believe in – was evident in a recent event. Which event was the attack in May 2018 on unarmed Muslim civilians by the army of the Zionist entity that currently occupies Palestine and which attack resulted in 58 Muslims killed with over 2,000 injured. The Muslims were protesting at the American government moving its embassy from Tel Aviv to Jerusalem in compliance to Zionist demands.

Officials of the American government failed to condemn the massacre of civilians, with the Zionists blaming Muslim “terrorists” for the violence, even though not one Zionist soldier was injured or killed. In addition, the governments of Europe merely expressed “some concern” at the events, although had some Muslims, somewhere in the world, killed 58 civilians and injured over 2,000, those governments would assuredly have stridently condemned such an attack, called it “an atrocity”, and demanded that the killers “be brought to justice.”

The zeitgeist is also evident in another recent event. The imposition by the government of America, again at the behest of the Zionist entity, of even more punitive sanctions on Iran with the excuse being to prevent Iran developing nuclear weapons even though the Zionist entity has – in violation of international treaties – developed nuclear weapons and has not been, is not being, and will not be, subject to international sanctions for so developing such weapons.

       The zeitgeist is thus one of hypocrisy, of double standards, and of uncritical support – economic, financial, military, propagandistic and otherwise – for the Zionist entity that currently occupies Palestine, with overt criticism of that entity and of its policies deemed to be, especially in European countries, “anti-Semitism” and regarded by all Western governments as “morally repugnant” and as “hate speech.” The career of any Western politician who dares to criticize, for whatever reason, the Zionist entity will be over, as the recent case of Ken Livingstone, former Mayor of London, illustrates.

The new zeitgeist of the West is founded – as the Zionist entity was – on one modern legend and one old myth.

The old myth is that God intended Palestine for those who consider themselves “the chosen people” and who thus regard themselves as the descendants of the Hebrew tribes mentioned in the Old Testament, and who sincerely believe that

                  “The Jews were chosen to act as pathfinders for the world, and Israel has a special place as an instrument to effect the Jew’s social engineering upon the world.” {1}{2}

The modern legend is of “evil Nazis” who persecuted and then deliberately exterminated millions of “the chosen people” leaving those who remained with a duty to emigrate to and settle in Palestine and thus force (or by various means persuade) the Muslims who lived there to leave.

This zeitgeist – and the uncritical support engendered, especially by both past American governments and the current government of America – has assured the present success of the Zionist entity, commercially, financially, economically, and military. A success and a zeitgeist evident, for example, in that the entity is now advertised and accepted as a “European-type” tourist destination for Western peoples and is included in the “Eurovision Song Contest” even though it is not, geographically, in Europe.

Yet successful as the Zionist entity now appears to be, what its government, and those in the Western governments who support it, forget or do not know – what those who resort to “in time” methods and tactics always forget or never seem to know – is the Aeonic, the “above time”, aspect and perspective. {3}

An Aeonic Perspective

Perceived Aeonically, the Zionist entity may well be successful, for a while: be it for some decades, be it for a hundred years or perhaps more. However, their success is dependant on the continuing support of America, on a continuing belief among the peoples of the West in both the legend of the holocaust, and in the myth supported by evangelical/traditionalist Nazarenes (especially in America) that their support for the Zionist entity that currently occupies Palestine is authorized by Nazarene Scripture which they believe revealed that their Nazarene God intended Palestine for those who consider themselves “the chosen people” as thus who regard themselves as the descendants of the Hebrews tribes mentioned in the Old Testament.

However,

§ Regarding American support, both the demographic and the belief of the people of America are changing. Demographically, the move is away from a White majority toward those hitherto ethnic minorities – the Hispanic and the Negro – who have an instinctive aversion to the policies and politics espoused by people such as The Vulgarian {4}. In terms of belief, it is estimated that, in America, every year around 3,000 Nazarene churches close due to falling congregations, with a 2017 study by the American based Public Religion Research Institute revealing that in 1996 around 65% of Americans identified themselves as White Christians while a decade or so later only 43% did so.

Thus it is reasonable to conclude that in a hundred or so years time the people of America, and their beliefs, will be different from that of today, with there being no guarantee of American support for the Zionist entity that currently occupies Palestine.

§ Regarding belief among the peoples of the West in the legend of the holocaust, although it is likely that over the next three or four decades more Western lands will introduce Zionist-supported tyrannical laws making questioning “the holocaust” a criminal offence punishable by imprisonment, the history of Western peoples over the last three millennia reveals that rebellion against tyrannical laws is inevitable, sooner or later, be that later a century or more. For every tyranny, every Empire, has its day with none, in the entire history of humanity, lasting more than three or four centuries. There is always a revolution or rebellions; there is always the death – from natural causes or otherwise – of a tyrant or potentate; there is always a change of government; always the removal, the overthrow – violent or otherwise – of a ruling cabal. And there are always new ideals, new ideas, new ways of living, which replace – gradually or otherwise – the old.

§ Regarding the belief among Nazarenes that support for the Zionist entity that currently occupies Palestine is authorized by Nazarene Scripture, the Nazarene religion itself is currently threatened by the spread of Islam which of course is why the Zionist entity – and supporters of that entity, such as the current American government – have waged and are waging both a propaganda and an actual or a proxy or an economic war against Muslim influence in the Middle East and elsewhere: such as in Afghanistan (actual war and invasion), Iraq (actual war and invasion), Syria (proxy war), Yemen (proxy war), Iran (economic war and agitation for regime change), Sinai (proxy war), Rakhine State (proxy war), Somalia (proxy war).

While Zionist and Western propaganda describes this war against Muslim influence as a “war on terror” it is in reality – as the invasion and occupation of Afghanistan has revealed – a war against Muslims living without Western influence and according to Shariah in their own lands. The hypocrisy of calling it a “war on terror” is evident in the fact that Western wars and invasions and proxy wars, and the Zionist entity, have killed far more Muslim civilians – tens upon tens of thousands – than Muslim “terrorist” groups have killed Western civilians and residents of the Zionist entity.

Zeitgeist Of The West, Heresy, And The O9A

That the original zeitgeist of the West has been replaced by the aforementioned Zionist-loving zeitgeist was explained in Myatt’s 1984 essay Vindex: Destiny Of The West {5}. In that text Myatt described the replacement zeitgeist as Magian and concluded that National Socialism – what it actually was, not what Zionist propaganda and the modern legend of ‘the holocaust’ has made it appear to be – was an expression of the original, Faustian, zeitgeist of the West, and that

                  “in its relation to what we have called the ethos of the West, National-Socialism, from its very beginnings in Munich in 1919, stands as an embodiment of that ethos. National-Socialism was a resurgence of basically Faustian values over and above the cultural dominance of the Magian.”

That National Socialism – correctly perceived and understood, as for example by means of the life and writings of Waffen-SS General Leon Degrelle {6} – is now a modern heresy, with promotion of such heresy and denial of modern legend of ‘the holocaust’ made illegal in several European lands, should be obvious.

Enter, into this heretical milieu, the esoteric Order of Nine Angles (O9A, ONA). Which modern esoteric movement {7} has antinomian Insight Roles {8} some of which involve supporting National Socialism and denying the modern legend of ‘the holocaust’, and which esoteric Order

                  “has always praised the warrior ethos, Hitler, and the Waffen-SS, and propagated the Vindex mythos, and emphasised the idea of a Galactic Imperium; and why the O9A values, and emphasises, both ‘the clan’ and ‘the tribe’ and such pagan ancestral European traditions as the Rounwytha.” {9}

In addition, the O9A has always promoted the idea – founded on scholarship – that

                  “as described in the O9A text The Geryne of Satan – (i) hasatan – the satan – refers (in the Septuagint) to the chief adversary (of the so-called ‘chosen ones’) and to the chief schemer against those who regard themselves as the chosen people of God/Jehovah, and (ii) “a satan” historically (in the Septuagint) refers to someone who is an adversary of and who thus is pejoratively regarded (by those so opposed) as scheming, as plotting against those who regard themselves as the chosen people of God/Jehovah.” {10}

That this heretical understanding of Satan and of Satanism has been usurped by the Media-supported egoistic, Magian, ‘satanism’ manufactured and propagated by Howard Stanton Levey (the Yahoudi, a.k.a. Anton Szandor LaVey) – and accepted by most self-described “neo-nazis” as defining Satanism – should be sufficient of itself to understand (i) how the Faustian zeitgeist of the West has been replaced by one based on a modern legend and an old myth, and (ii) what the O9A with its Aeonic understanding, its “sinister dialectic”, and its practical dangerous heresy, is all about, and (iii) why that acausal “sinister dialectic”, undermining as it does the status quo, is based on the knowledge, the wisdom, of the inevitable decline and fall of those individuals – and of those governments and entities – who are “in time” and who thus are enamoured of, and by, simplistic causal abstractions.

R.S.
May 2018 ev

{1} Chief Rabbi of the United Kingdom, Dr. Jakobovits, The Guardian newspaper (London), 7th August 1982.

{2} In this context, “social engineering” refers both (i) to government and State efforts (through for example laws, centralized planning, and propaganda) to influence the attitudes and ideas of people and the structure of society, and (ii) to efforts by the Media and special interest groups to bring about certain changes in society.

{3} The categories “in time” and “above time” refer to Savitri Devi’s book The Lightning and the Sun in which she describes three basic types of leaders. Those “in time” – like Genghis Khan – who concentrate on military might; those “above time” – like the Egyptian Pharaoh Akhenaten – who are otherworldly; and those “against time” – like Adolf Hitler – who are both “in time” and “above time”, both Lightning and Sun. A similar though not identical concept occurs in the Sea of Fertility novels of Yukio Mishima in the characters of Kiyoaki Matsugae, Isao Iinuma, Ying Chan, and Toru Yasunaga.

{4} qv. (i) https://wyrdsister.wordpress.com/2018/01/06/the-vulgarian-gift-from-our-goddess/ and (ii) https://wyrdsister.wordpress.com/2017/12/13/the-vulgarian-archetypal-homo-hubris/

{5} Myatt’s Vindex essay is available at https://regardingdavidmyatt.files.wordpress.com/2016/08/vindex-destiny-of-the-west.pdf. Caveat: While kudos is due to the person who transcribed Myatt’s 1984 essay and made it available as an e-text, the digital text does contain some typos and a few errors and omissions.

{6} His writings include:

° The Eastern Front: Memoirs of a Waffen SS volunteer, 1941-1945. Institute for Historical Review. 2014. ISBN 9780939484768.

° Hitler, né à Versailles. 1–3. Paris: Art et histoire d’Europe. 1986. ISBN 2906026085.

° Ich war Gefangener. Nürnberg: Hesperos Verlag. 1944.

° Hitler pour 1000 ans. Paris: La Table Ronde. 1969.

{7} As described by Professor Monette on page 89 of his book Mysticism in the 21st Century published in 2013 by Sirius Academic Press, the O9A “is not a structured lodge or temple, but rather a movement, a subculture or perhaps metaculture that its adherents choose to embody or identify with.”

{8} By means of Insight Roles, the Order of Nine Angles “advocates continuous transgression of established norms, roles, and comfort zones in the development of the initiate […] This extreme application of ideas further amplifies the ambiguity of satanic and Left Hand Path practices of antinomianism, making it almost impossible to penetrate the layers of subversion, play and counter-dichotomy inherent in the sinister dialectics.” Faxneld, Per & Petersen, Jesper Aagaard, The Devil’s Party: Satanism in Modernity. 2013. Oxford University Press, p.15

{9} The O9A, Hitler, Vindex, And National Socialism, in the compilation The Order of Nine Angles And National Socialism, available at https://regardingdavidmyatt.files.wordpress.com/2018/02/o9a-and-ns-v1a.pdf

{10} Understanding Neo-völkisch Satanism. {External Link]


Article source:
https://wyrdsister.wordpress.com/2018/05/23/zionism-and-the-zeitgeist-of-the-west/


Anachronistic Copyright

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In an interesting but perhaps not unexpected development {1} David Myatt has made several of his works – the most popular ones, according to our research – available under a ‘creative commons’ license which allows for royalty-free commercial publication by others.

The works so licensed are:

° Classical Paganism And The Christian Ethos
° Tu Es Diaboli Ianua
° Corpus Hermeticum: Eight Tractates
° The Numinous Way of Pathei-Mathos
° The Gospel According To John: A Translation And Commentary
° The Agamemnon of Aeschylus
° Religion, Empathy, and Pathei-Mathos

A not so unexpected development because, according to Myatt himself, he considers “the abstractions denoted by the terms ‘intellectual property’ and ‘copyright’ to be anachronistic.” {2}

Rumour has it that he plans to make other works of his available under the same commercial license. Coincidently – perhaps? – this would bring his works into almost the same category as O9A works all of which are distributed and classified as being “in the public domain”.

RDM Crew
March 2018 ev

{1} https://davidmyatt.wordpress.com/2018/03/09/david-myatt-opera-omnia/

{2} https://davidmyatt.wordpress.com/2018/03/09/the-numinous-way-of-pathei-mathos/


It Can Sometimes Be Informative To Contradict

Order of Nine Angles

O9A

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It Can Sometimes Be Informative To Contradict

With the publication – within a month of each other – of two books dealing with the Order of Nine Angles {1} it was only to be expected that anonymous denigrators of the Order of Nine Angles (O9A, ONA) and of David Myatt would take to their keyboards (physical or virtual) to yet again send forth into cyberspace their personal opinions about the Order of Nine Angles (O9A, ONA) and/or about David Myatt. Especially given such statements as this from one of those books:

“There have been many rambling tirades regarding David Myatt lately. Many identify David Myatt with Anton Long (the ONA’s founder) despite the fact that he has denied this identification. Instead, some consider David Myatt to be an individual who moves from one ideology to another – a crazy man, praising Jihad and the supremacy of Islam after having praised Aryan supremacy and National Socialism, etcetera. From the perspective of Secuntra Nexion, we consider David Myatt to be an individual who embodies the archetype of the Magickian [Magus], the shape-shifter; an individual who has dedicated his life to a singular purpose, one which leads progressively to new liminal and threshold experiences; an individual who has experienced, in prima persona, myriad facets of life, and who has, as a result of his pathei-mathos, created invaluable works – works such as the Numinous Way, Reichsfolk, and countless texts of inspiration. Whether or not David Myatt is Anton Long remains irrelevant, as each individual will have to give this consideration in proportion to their own research and experience.” Corpus Secuntra, Telos . English edition: ISBN 978-1981879342 {2}

Most – if not all – of the anonymous denigrators of the O9A and of Myatt have three things in common.

First, they have no antinomian, heretical, publicly documented deeds under their real name. Thus, they have never, using their real name, publicly supported terrorism and thus been investigated by the security services of the country where they reside and feel secure. They have never, using their real name, been investigated by law enforcement for inciting someone to commit murder. They have never, using their real name, been investigated by law enforcement for running a gang of thieves. They have never, using their real name, incited political – revolutionary – violence and disorder. They have never, using their real name, harangued a crowd of hundreds of people opposed to their political views and in the process caused a riot. They have never, using their real name, been heretical – antinomian – enough to publicly deny the modern, the State-sanctioned, dogma of the so-called holocaust.

Second, they cannot answer questions about the esotericism of the O9A, having never bothered to study the entire O9A corpus from Naos, to Hostia, to Perusing The Seven Fold Way. Thus, they have little or no knowledge of such topics as to what terrestrial location is associated with Yusra, and whether seven or nine geographically separate physical nexions should be used to “invoke the Dark Gods” and thus presence in practical ways the Chaos of The Abyss on Earth.

Third, they are not erudite enough to have written and published translations of and commentaries on esoteric texts such as the Corpus Hermeticum. They lack the learning to read foundational philosophical, esoteric, alchemical, and ‘magickal’ texts in their original language; texts such as those by Plato, Aristotle, and Iamblichus; texts such as Azoth Sive Aureliae Occultae Philosophorum and De Vita Coelitus Comparanda…..

Yet such deficiencies do not stop them pontificating about and denigrating the O9A and Myatt even though Myatt himself has publicly documented antinomian, heretical, deeds to his name and has written and published translations of and commentaries on esoteric texts, and can read foundational philosophical, esoteric, alchemical, and ‘magickal’ texts in their original language, as well as having developed a modern pagan philosophy (the way of pathei-mathos) and also – if indeed he is or was ‘Anton Long’ of O9A fame – created a comprehensive esoteric philosophy and esoteric praxis which rivals if not surpasses the ‘satanism’ of Howard Stanton Levey (aka Anton LaVey) and the ‘Left Hand Path’ devised by Aquino and manifest in ‘Setianism’.

That the opponents and critics of the O9A and Myatt cannot bring themselves to recognize Myatt’s achievements is only to be expected, for such tardiness is as indicative as it is amusing.

Perhaps it is because

“in the matter of the Order of Nine Angles, it is disliked – even loathed – because of its opposition to the ‘Ayn Rand with trappings’ Magian ‘satanism’ of Howard Stanton Levey, its opposition to the foreign influenced (the non-Western) cult of Aquino’s ‘Setianism’, and of course because of the O9A’s antinomian, ‘heretical’, support of National Socialism, holocaust revisionism, and of Muslim Jihad.

In the matter of Mr Myatt, he is disliked – even hated – by the savants of the Magian status quo (which savants include followers of the ‘satanism’ of Howard Stanton Levey as well as anti-fascists) not only because of his alleged links to, and his alleged founding of, the Order of Nine Angles, but also because his experiential life is one of practical opposition to everything Magian, from his thirty years as a neo-nazi activist and as a “principal proponent of contemporary neo-Nazi ideology and theoretician of revolution,” to his decade as an active supporter of Muslim Jihad, to his Western, ineluctably pagan, philosophy of pathei-mathos, and his recent translations of Western texts about hermeticism which restore them to the Western, pagan, mystical tradition.” {3}

Three Wyrd Sisters Nexion
February 2018 ev

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{1} The two books are the English version of Corpus Secuntra, Telos, published in December 2017 by Secuntra Nexion, and An Unfolding of Physis, published in January by “Beldam”, who describes himself as a “practitioner of the Sinister-Numinous Tradition.”

Secuntra is an Italian O9A nexion established over a decade ago which practices and which upholds both the “dangerous and extreme forms of Traditional Satanism” as promulgated by the O9A, and the modern heresies of National Socialism and Fascism.

{2} Here is the Italian version of the quotation from the Italian edition of Corpus Secuntra, Telos, ISBN 978-1545074497.

“Si è molto discusso della figura di David Myatt da molte parti in questi ultimi anni. Molti considerano David Myatt come essere Anton Long (ovvero il fondatore dell’ONA) anche se questi sino ad oggi ha sempre negato di esserlo, alcuni semplicemente un individuo che passa da un’ideologia ad un’altra, alcuni un pazzo che inneggia al Jihad ed alla supremazia dell’Islam dopo aver inneggiato alla supremazia ariana ed al Nazionalsocialismo, etc. Da parte nostra (Secuntra Nexion), consideriamo David Myatt come un individuo che incarna l’Archetipo del Mago, del Mutaforma. Un individuo che ha conferito alla propria vita uno scopo ed uno scopo che andasse lontano. Un individuo che ha sperimentato in prima persona le varies faccettature della vita ed una persona che ha creato come risultato del proprio pathei-mathos opere di valore come La Via Numinosa e Reichsfolk ed innumerevoli testi pieni di ispirazione. Che poi David Myatt sia o non sia Anton Long questo può essere considerato irrilevante e rimane una considerazione che ogni singola persona può fare per sé e conferire ad essa il giusto peso.”

{3} https://wyrdsister.wordpress.com/2017/09/18/it-can-sometimes-be-informative-to-chastise/


David Myatt And The Way of Pathei-Mathos

Richard Moult: The Corn King

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

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

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

Philosophy of a Modern Mystic

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

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

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

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

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

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

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

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

Less metaphysically, he writes that empathy

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

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

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

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

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

Pathei-Mathos And Physis

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

1. Pathei-Mathos

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

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

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

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

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

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

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

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

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

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

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

2. Physis

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

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

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

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

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

θνητοῖσιν ἀνωΐστων πολέων περ οὐδὲν ἀφραστότερον πέλεται νόου ἀνθρώποισι

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

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

A Complete Philosophy

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

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

i) Ontology

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

ii) Epistemology

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

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

iii) Ethics

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

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

iv) Meaning

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

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

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

A Spiritual Way

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

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

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

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

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

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

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

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

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

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

A Modern Gnostic

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

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

Thus, his

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

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

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

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

JR Wright
NYC
2015

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Abbreviations:

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

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

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

SARIG: Sarigthersa (2015). ISBN 978-1512137149

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Notes

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

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

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

3) The Nature and Knowledge of Empathy. NWPM.

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

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

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

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

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

8) Personal Reflexions On Some Metaphysical Questions. SARIG.

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

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

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

10) Included in Sarigthersa.

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

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

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

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

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

14) Some Conjectures Concerning Our Nexible Physis. SARIG.

15) The Consolation Of A Viator. EFG.

16) EFG.

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

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

19) Numinous Expiation. REPM.

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

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

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

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

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

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

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

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

26) A Philosophical Compendiary. NWPM.

27) ISBN 978-1484854266.

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

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


Background To The O.9.A.

 Mhuiral, by Richard Moult

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Editorial Note: We republish here an interesting if somewhat controversial article. Interesting, in that it makes an interesting point regarding Myatt’s new book and the esoteric philosophy of the ONA. Controversial, in that it makes it seem as if the personal opinion of the author in respect of the ONA supporting National Socialism is “official ONA policy” whereas those conversant with the ONA know that there is not, never was, and never can be any such thing as an “official ONA policy” about anything given its principle of the authority of individual judgment.

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Some Background To The O9A

Perhaps inadvertently, perhaps not, or perhaps just coincidently, the latest book by David Myatt – titled Classical Paganism And The Christian Ethos {1} – contains a wealth of information germane to the Occult philosophy and praxis of the Order of Nine Angles (O9A, ONA) and thus may be of interest to those studiously interested in the O9A as well as to those who have read the important O9A collection of texts titled The Esoteric Hermeticism Of The Order Of Nine Angles {2}.

In his new book Myatt provides a clear and scholarly account of both the substance and the essence of classical – Greco-Roman – paganism and of ancient hermeticism, and in the process makes mention of such things as: (i) a septenary anados (familiar to us as the O9A Seven Fold Way), (ii) of humans as a microcosm of the Cosmos (whence the ‘as above, so below’ dictum of Occultism, wonderfully expressed recently – probably coincidently – by Mr Moult in a new Tarot image {3}, and in a Renaissance Latin expression by Marsilii Ficini which Myatt quotes and translates), and (iii) in the fundamental difference between such a European paganism and the religion of Yeshua based as that religion is on the fanciful and hubriatic belief that stories about ancient Hebrews – including stories about Yeshua the Nazarene – are ‘the word of God’. Thus Myatt contrasts the personal Greco-Roman ideal, where ethical values are revealed by the actions and life of real living contemporary individuals, with the Nazarene belief that ethical values can be found in some book (the Bible) and thus in apocryphal (unverifiable and probably propagandistic) stories about dead Hebrews. As Myatt reveals, the Greco-Roman ideal is essentially aristocratic.

Such texts as:
   (i) the O9A collection The Esoteric Hermeticism Of The Order Of Nine Angles,
   (ii) Myatt’s Classical Paganism And The Christian Ethos, and his translations of tracts of the Corpus Hermeticum {4}, and
   (iii) the O9A article On Sorcery In Virgil’s Aeneid {5}, and
    (iv) The Avenging Alastoras {6}, and
    (v) Baphomet, An Esoteric Signification {7},
highlight and affirm the fundamental difference between the O9A and other contemporary groups claiming to be of the Left Hand Path and/or satanist.

It is the difference between a detailed, intellectual, esoteric, and aristocratic, non-Hebraic tradition with roots in ancient Western traditions, and between (i) the pretentious pseudo-intellectualism of groups such as the ‘Temple of Set’, and (ii) the egoistic plebeianism of Howard Stanton Levey and his followers, suffused as all such non-O9A occultists are with medieval Hebraic ‘demonology’ and a Hebraic goetic tradition. For them, ‘Satan’ is a symbol of egoism, while for the O9A Satan is correctly understood as a human (and as an acausal) opponent/adversary of those who regard themselves as God’s chosen people: the Hebrews. {8} Which is one reason – and only one reason – why the O9A champions the modern heresies of National Socialism and ‘holocaust revisionism’. {9}

J.B.
2017 ev

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{1} Available as a printed book, ISBN 978-1979599023, and as ‘gratis open access’ pdf file, which book – being issued under a liberal Creative Commons license – we have made available here: https://wyrdsister.files.wordpress.com/2017/11/belief-and-reason-v7a.pdf

{2} Of especial interest are the sections titled ἀρρενόθηλυς, and The Pagan Order Of Nine Angles. Coincidently, Myatt in his Classical Paganism And The Christian Ethos mentions the term ἀρρενόθηλυς several times.

The O9A text is (as of November 2017) available as a 32 Mb pdf file at The Esoteric Hermeticism Of The Order Of Nine Angles. (External Link)

{3} https://starred-desert.com/2017/10/31/mhuiral/

{4} Available at: Corpus Hermeticum: Eight Tractates. (External Link)

{5} Sorcery In Virgil’s Aeneid. (External Link)

{6} The Avenging Alastoras. (External Link)

{7} Baphomet: An Esoteric Signification. (pdf) (External Link)

{8} See The Geryne of Satan. (pdf) (External Link)

{9} See We Have To Be Honest. (External Link)

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Image credit: Mhuiral, by Richard Moult. From his book of Tarot archetypes, “Non Est Secundus Quia Unus Est”.

Article source: https://wyrdsister.wordpress.com/2017/11/12/some-background-to-the-o9a/