A Delightful Place To Be

In many ways, England at this time of year – around mid-Spring – is a delightful place to be, for there are Spring flowers, hedgerows in bloom, trees coming into leaf; the burgeoning Dawn Chorus, and quite often warmer and sunnier days heralding perhaps another Summer of dreams to be remembered, happily remembered, as the dark longer nights and the cold of Winter return as they return and we – perhaps with family, partner, friends – hunker ourselves down to await such warmer days, again.

Such simple delights, of such a childful joy; delights and a simplicity that I personally have come to value more and more as pathei-mathos and increasing age has slowed me in both body and thought, bringing – it seems – a certain repose, certainly a need for personal humility, for expiation, and certainly a feeling concerning, another intimation of, what for us humans is most valuable, most human, and possibly should be most desired. Which is the joy of a personal love shared; the companionship of family, friends; and that simple quite humble way of living arising when our life is just our and their life, when our concerns just our and their concerns, when our hopes and dreams are just our and their hopes; the life, the concerns, the hopes, the dreams, of those whom we love, we trust, and with whom we share the passing of our daily lives.

For decades I – flawed, hubriatic, dissatisfied, often angry, and often inclined toward violence – rejected such manifestations of our humanity as I pursued one and then another suffering-causing agenda; as I – extremist activist, agitator – stupidly arrogantly placed some abstraction, some ideal, some ideology, before personal love, before compassion, before empathy, before kindness, before family, before wu- wei. And it was during those four decades of hubris that I scribbled away, writing thousands and thousands of pages – propaganda, essays, ideological tracts, pamphlets – in praise of and trying to justify the extremisms I upheld and fought for. Worse, I not only supported violence and propagated hatred but pridefully, temerariously, saught to revise some abstractions and manufacture new abstractions in my attempts to motivate and inspire others and bring closer the downfall of ‘the system’ I then so disliked in the hope that some revolution, some violent struggle or other, might somehow and in some miraculous way bring into being a ‘new world’ founded on some ideological ideal and which ideal was always harsh and always founded on prejudice and intolerance, on some divisive division between ‘them’ and ‘us’. In the process, of course, I caused suffering. To loved ones, to family, to friends, and to others; to so many others, known or personally unknown to me. As I wrote earlier this year:

“I have no excuses; the failure of decades was mine. A failure of compassion, empathy, honour. A failure as a human being. There are no excuses for my past, for deeds such as mine. No excuses for selfishness, for a hubris of personal emotion. No excuse for deceit, deception, lies. No excuse for extremism, for racism, for the politics, the religion, of hate […]

I would like to believe – to hope – that this [my] personal, this interior, change, possibly evident in some recent writings of mine, and possibly also evident in my [philosophy of pathei-mathos] is positive, good; in some way counter-balances the hubris of my past, and is thereby some expiation, some propitiation, for at least some of the suffering caused. But it is for others, not for me, to judge whether that is so.” [1]

David Myatt
2nd April 2012

[1] The quotations are from the compilation of essays and letters entitled Meditations on Extremism, Remorse, and The Numinosity of Love.

Image credit: The Day’s Consecration by Richard Moult

David Myatt
Editorial Note, by RS: The following excerpt from David Myatt’s Religion, Empathy, and Pathei-Mathos: Essays and Letters Regarding Spirituality, Humility, and A Learning From Grief (ISBN 978-1484097984) not only, in my view, expresses the character of Myatt himself – what he has via pathei mathos now become – but also contradicts the multitudinous assumptions made about him, both in the past and in the present, by journalists and so many others who had and who have the temerity to (unlike myself) express their opinion about a person they have never either bothered to personally get to know or whose post-2011 writings they have never bothered to study in detail sans whatever prejudice they have or had about the man himself.


Twenty years ago, someone whom I loved who loved me died, too young and having harmed no one. Died, leaving me bereft, if only for a while. For too soon my return to those hubriatic, selfish, suffering-causing, and extremist, ways of my pasts. As if, despite the grief, the pain of loss, I personally had learned nothing, except in such moments of such remembering that did not, unfortunately, impact too much upon my practicalities of life; at least until another bereavement, thirteen years later, came to shock, shake, betake me far from my arrogant presumptions about myself, about life, to thus lead, to so slowly lead, to me on a clear cold day yet again interiorly dwelling on what, if anything, is our human purpose of being here and why such bereavements, such early deaths, just seem so unjust, unfair.

For they – as so many – having harmed no one, died, while I – as so many – lived on to continue causing mayhem, chaos, suffering, and grief, no God it seemed to stay us or to slay us for our miscreant mischief. That, to me, seems to be no deity of empathy and compassion; only one explanation to maybe betake our grief, our tears, our fears, away.

I admit I could be wrong, but – having perhaps at least in some ways, and partially, understood the errors of both my selfish and my extremist suffering-causing pasts – I still cannot accept that such a compassionate, empathic, deity would, could, sanction such a taking of such innocence and allow such infliction of suffering to continue. For that makes no sense to me, given how I now do not believe there is another life awaiting us where we, judicium divinum, are rewarded or condemned. I find no comfort there; no satisfying explanation for the suffering that afflicts so many now as in the past: as if that, such suffering, as was written once, many times, is some sort of casus belli for our life, to be endured until such time as such a deity deems fit to end it.

Man, that is born of a woman, hath but a short time to live, and is full of misery. He cometh up, and is cut down, like a flower; he fleeth as it were a shadow, and never continueth in one stay. In the midst of life we are in death. Of whom may we seek for succour, but of thee, O Lord…

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

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

My own and only fallible answer to the question of how to deal with the suffering that blights this world therefore seems to be the answer of a personal honour. That is, for each of us to gently try to carry that necessary harmony, that balance, of δίκη, wordlessly within; to thus restrain ourselves from causing harm while being able, prepared, in the immediacy of the moment, to personally, physically, restrain – prevent – others when we chance upon such harm being done. This, to me, is Life in its wholesome natural fullness – as lived, presenced, by the brief, mortal, consciously aware, emanations we are; mortal emanations capable of restraint, reason, culture, and reforming change; of learning from our pathei-mathos and that of others. My personal answer to personal questions, perplexion, and to grief and doubt. The answer which is to live in hope – even need – of a personal loyal love; to live with empathy, gentleness, humility, compassion, and yet with strength enough to do what should be done when, within the purvue of our personal space, we meet with one or many causing suffering and harm, no thought then for the fragility of our own mortal life or even for personal consequences beyond the ἁρμονίη we, in such honourable moments, are.

David Myatt

In Loving Remembrance of Sue, died 4th April 1993


Perhaps I remain, partially at least, a Catholic in spirit – in my heart – though not, most of the time, in words and deeds. For while I intellectually and empathically disagree with the teachings of the Catholic Church on many matters – such as homosexuality, contraception, and on divorcées who have remarried being excluded from Holy Communion (unless they have resorted to a Papal Annulment) –  I still find myself in my inner weakness not only sometimes frequenting the Lady Chapel of my nearest RC Church – lighting a candle, kneeling, and in reverent silent contemplative prayer remembering, in the felt presence of The Blessed Virgin Mary, those now dead loved ones such as my mother and father and Sue and Francis, and those other women hurt by my selfishness – but also traveling several times a year to where Gregorian chant is sung and where the Tridentine Mass is celebrated, bringing as such Latin chant and such a Latin Mass still do, in me, a renewed awareness of the numinous and a renewal of such humility as I strive – and sometimes still so often fail – to remember and feel.

There seems to me no intricate and difficult interior problem here derived from my somewhat paganus way of pathei-mathos, for that way is essentially – for me, even born as it is from my own pathei-mathos – rather intellectual, a perceiveration, lacking as it does something outward, practical, supra-personal, and communal, to presence the numinous and thus affect one’s very being in a spiritual way. So I seem to now exist – and have for several years existed – between two worlds: apparently emotionally needing something practical, living, and spiritual beyond myself and my intellectualism, and yet knowing in a rather unemotional manner that it is the way of pathei-mathos, and not Catholicism, which is my weltanschauung.

No intricate and difficult interior problem, no inner dichotomy, because I know the many flaws in my weltanschauung and in myself; and one cannot intellectually create some-thing – manufacture some-thing devoid of ψυχή – to presence the numinous. For it seems to me that such a presencing has to evolve, organically, over causal time, because it has been wordlessly presenced in other mortals and then kept alive because also felt by some of a newer generation. Will – can – such a presencing of the numinous arise from that way of pathei-mathos? Most probably not, intellectual and so very personal as it is.

So the need for some inner, numinous, sustenance remains; for fulfilling as a lot of classical music (such as the Cantatas of JS Bach) is, and fulfilling as walks alone in wild and rural Nature are, I sense a yearning in me for something more: some wordless intimation of the Divine which betakes me so far away from my still egoistic self that I am both awed and humbled again, as I often was in Winter wandering a darkened cloister as a monk in that quiet contemplative time between Matins and Lauds.

David Myatt

Extract From A Letter To A Friend


David Myatt

David Myatt

Editorial Note: The following autobiographical essay is taken from Part Two of David Myatt’s
Understanding and Rejecting Extremism: A Very Strange Peregrination published in 2013 (ISBN 978-1484854266).

Bright Purple Orchids


Following several requests, we reproduce here a 1996 essay by David Myatt titled Why I Am A National-Socialist. It was written during his association with Combat 18 and a few months before he founded and became the first leader of the National-Socialist Movement.

The essay is mentioned (p. 512) and reproduced (pp. 516-521) in Jeffrey Kaplan, Encyclopedia of White Power: A Sourcebook on the Radical Racist Right, Rowman & Littlefield, 2000. ISBN 978-0742503403.

Why I Am A National-Socialist

David Myatt

We present here (in pdf format) two interesting essays by David Myatt, one of which – One Aspect Of A Certain Wisdom? – was written in 2015, and the other – Some Musings Concerning Scholarship – in 2011. Both deal with Myatt’s take on what others have written both about him and about (although he does not refer to it by name) the Order of Nine Angles. A quote from Myatt’s Some Musings Concerning Scholarship was given in a footnote to the article Antinomianism and the Order of Nine Angles by R. Parker published in 2013, and which article formed the first part of Mr Parker’s  two-part essay The Curious Case of Mr. David Myatt.

Concerning Scholarship

Myatt’s Sarigthersa, Some Recent Essays is now available as printed 50 page booklet – ISBN 978-1512137149 – from Amazon dot com and other book retailers. It compliments his other published works about his philosophy of pathei-mathos.


° Preface
° I. Toward Understanding Physis
° II. Some Conjectures Concerning Our Nexible Physis
° III. Just Passing By
° IV. Personal Reflexions On Some Metaphysical Questions
° V. Some Notes on Aristotle, Metaphysics, 1015α
° VI. Some Notes on Aristotle, Metaphysics, 987β
° VII. Concerning Tractate IV, Corpus Hermeticum
° VIII. Extremism, Terrorism, Culture, And Physis: A Question Of Being
° IX. The Manner of My Dying
° X. Memories of Manual Labour
° XI. A Perplexing Failure To Understand
° XII. Finis: In Loving Memory of Susan and Frances
° Appendix – Reputation and Rumours

In line with Myatt’s life-long support of copyleft, the work is also available as a free pdf from his blog and website, and also in an alternative (dual-page) pdf format here –

David Myatt

David Myatt

DW Myatt: Some Rejected Poems

From the intro by JRW:

{quote} In [his] Introduction to his published slim volume of poetry – One Exquisite Silence (ISBN 978-1484179932), later republished under the title Relict (ISBN 978-1495448386) – David Myatt wrote that:

“My poetry was composed between the years 1971-2012, and is of varying quality. Having undertaken the onerous task of re-reading those poems that I still have copies of, there are in my fallible view only around a dozen that I consider may possibly be good enough to be read by others. This collection contains these few poems, and most are autobiographical in nature.”

I include here those of his rejected poems which in my view are indeed “good enough to be read by others”. {/quote}

David Myatt

David Myatt


Selected Letters of David Myatt

From the Introduction by JR Wright:

“Included in this volume are a selection of letters that David Myatt has written between the years 2002 and 2008, divided into two sections. These letters reveal a different side of his character – poet, Gnostic, Nature-loving mystic – to his more well known public personae, deriving as these public personae did from his political and religious peregrinations. It is in these letters that the “real” David Myatt speaks, shorn of his varied, and changing, public personae […]

It is my view that these letters are important for not only a correct understanding of Myatt himself, but also for understanding the development of his Numinous Way. Many of the later letters are intensely personal – and remarkably honest – and several deal with his feelings following the suicide, in May 2006, of his fiancée. It is also clear from many of these letters that, already by early 2002, he had begun to develop empathy and compassion as a basis for The Numinous Way and was quite aware of his own mistakes.”

The letters certainly, in my view, document some of the interior, spiritual, struggles that Myatt mentions in works such as his essay The Development of The Numinous Way and his autobiography Myngath

Editorial Note: We republish here a most interesting article written some years ago (in 2012) by David Myatt, dealing as the article does with the origins of his ‘Numinous Way’ (2002-2009) and his later (c. 2011) revision of it into his philosophy of pathei-mathos.  Myatt’s philosophy of pathei-mathos is outlined in his and described in detail in the three texts available here:

David Myatt

David Myatt


Concerning The Development Of The Numinous Way



What I term The Numinous Way, as a philosophy and as a way of life, was not the result of a few or many moments of inspiration striking close together in causal Time as measured by a terran-calendar and thus separated from each other by days, weeks, or even a few years.

Rather, it resulted from some nine years of reflexions, intuitions, and experiences, beginning in 2002 when – for quite a few months – I wandered as a vagabond in the hills and fells of Westmorland and lived in a tent, and during which time I communicated some of my musings, by means of handwritten letters, to a lady living in Oxford whom I had first met well over a decade before.

These musing concerned Nature, our place – as humans – in Nature and the Cosmos; the purpose, if any, of our lives; whether or not the five Aristotelian essentials gave a true understanding of the external world; and whether or not God, or Allah, or some sort of divinity or divinities, existed, and thus – if they did not – whence came mystical insight, knowledge, and understanding, and what value or validity, if any, did such mystical insight, knowledge, and understanding, possess.

During the previous thirty or more years I had occasional intuitions concerning, or feelings, regarding, Nature, divinity, the Cosmos, and ‘the numinous’; insights and feelings which led me to study Taoism, Hellenic culture, Buddhism, the Catholic mystic tradition, and become a Catholic monk. Later on, such intuitions concerning the numinous – and travels in the Sahara Desert – led me to begin a serious study of Islam and were part of the process that led me to convert to that way of life.

But these intuitions, feelings – and the understanding and knowledge they engendered – were or always eventually became secondary to what, since around 1964, I had considered or felt was the purpose of my own life. This was to aid, to assist, in some way the exploration and the colonization of Outer Space, and it was enthusiasm for – the inspiration of – that ideal which led me to seriously study the science of Physics, and then to seek to find what type of society might be able to make that ideal a reality, a seeking initially aided by my study of and enthusiasm for Hellenic culture, a culture – manifest in Greek heroes such as Odysseus and in the warrior society home to the likes of the sons of Atreus – which I came to regard as the ideal prototype for this new society of new explorers and new heroes.

After considering, and then rejecting, the communist society of the Soviet Union [1], an intuition regarding National-Socialist Germany [2] led me to seriously study that society and National-Socialism, a study ended when I peremptorily concluded that I had indeed found the right type of modern society. Thus I became a National-Socialist, with my aim – the purpose of my life – being to aid the foundation of a new National-Socialist State as a prelude to the exploration and the colonization of Outer Space, and thus the creation of a Galactic Imperium, a new Galactic, or Cosmic, Reich.

As I wrote in part one of some autobiographical scribblings issued in 1998 and which were based on some writings of mine dating back to the 1970′s:

“It is the vision of a Galactic Empire which runs through my political life just as it is the quest to find and understand our human identity, and my own identity, and our relation to Nature, which runs through my personal and spiritual life, giving me the two aims which I consistently pursued since I was about thirteen years of age, regardless of where I was, what I was doing and how I was described by others or even by myself…”

For it was this aim of the exploration and the colonization of Outer Space, and my rather schoolboyish enthusiasm for it, which – together with the enjoyment of the struggle – inspired my fanaticism, my extremism, and which re-inspired me when, as sometimes occurred during my NS decades, my enthusiasm for politics, for a political revolution, waned, or when my intuitions, my feelings, concerning the numinous and my love of women – the dual inspiration for most of my poetry – became stronger than my political beliefs and my revolutionary fervour.

The aim, the purpose, this idealization, regarding Outer Space even partly motivated my study of and thence my conversion to Islam in 1998. For example, not long before that conversion, in an essay entitled Foreseeing The Future, I wrote:

” I firmly believe that Islam has the potential to create not only a new civilization, governed according to reason, but also a new Empire which could take on and overthrow the established world-order dedicated as this world-order is to usury, decadence and a god-less materialism […] I also believe that a new Islamic Empire could create the Galactic Empire, or at least lay the foundations of it. Perhaps the first human colonies on another world will have as their flag the Islamic crescent, a flag inscribed with the words, in Arabic, In the Name of Allah, The Compassionate, The Merciful.”

Thus, as when a National-Socialist, I dedicated myself to my ‘new cause’, to an ideal I idealistically carried in the headpiece of my head: the cause of Jihad, of disrupting existing societies as a prelude to manufacturing a new one. In this instance, a resurgent Khilafah.

As with National-Socialism, it was the ideal, the goal, the struggle, which was paramount, important; and I – like the extremist I was – hubriatically placed that goal, that ideal, that struggle for victory, before love, fairness, compassion, reason, and truth, and thus engendered and incited violence, hatred, and killing.

In addition, I always felt myself bound by honour to be loyal to either a cause, an ideology, or to certain individuals and so do the duty I had sworn by oath to do and be loyal to those I had sworn to be loyal to. Hence when doubts about my beliefs arose during my decades as a nazi I always had recourse to honour and so considered myself – even during my time as a monk – as a National-Socialist, albeit, when a monk, as a non-active one for whom there was ultimately no contradiction between the NS ethos and the ethos of a traditional Catholicism, for there was the Reichskonkordat andthe agreement Pope Pius XII reached with Hitler.

During my Muslim years I felt bound by the oath of my Shahadah; an oath which negated my NS beliefs and led me to reject racism and nationalism, and embrace the multi-racialism of the Ummah; and which general oath, together (and importantly) with a personal oath sworn a few years after my conversion, would always – until 2009 – bring me back, or eventually cause me to drift back, to Islam and always remind me of the duty I felt I was, as a Muslim, honour-bound to do.


This drift back toward Islam is what occurred after my musings in 2002. I tried to forget them, a task made difficult when later that year I went to live on a farm and also work on another nearby farm. For that living and such work brought a deep personal contentment and further intuitions and feelings, and a burgeoning understanding, regarding the numinous, and especially concerning Nature; some of which intuitions and feelings I again communicated by means of handwritten letters, mostly to the aforementioned lady.

For a while I saught to find a synthesis, studied Sufism, but was unable to find any satisfactory answers, and thus began an interior struggle, a personal struggle I made some mention of in Myngath. A struggle, a conflict, between my own intuitions, insights, and burgeoning understanding – regarding the numinous and human beings – and the way of faith and belief; between what I felt was a more natural, a more numinous way, and the necessary belief in Allah, the Quran, the Sunnah that Islam, that being Muslim, required.

For a while, faith and belief and duty triumphed; then I wavered, and began to write in more detail about this still as yet unformed ‘numinous way’. Then, yet again honour, duty, and loyalty triumphed – but only a while – for I chanced to meet and then fell in love with a most beautiful, non-Muslim, lady. And it was our relationship – but most of all her tragic death in May 2006 – that intensified my inner struggle and forced me to ask and then answer certain fundamental questions regarding my past and my own nature.

As I wrote at the time:

” Thus do I feel and now know my own stupidity for my arrogant, vain, belief that I could help, assist, change what was […] I know my blame, my shame, my failure, here. Thus am I fully humbled by my own lack of insight; by my lack of knowing; by an understanding of my selfishness and my failure – knowing myself now for the ignorant, arrogant person I was, and am. How hypocritical to teach, to preach, through writings, feeling as I do now the suffering of words.”

I did not like the answers about myself that this tragedy forced me to find; indeed, I did not like myself and so, for a while, clung onto Islam, onto being Muslim; onto the way of faith, of God, of ignoring my own answers, my own feelings, my own intuitions. For there was – or so it then seemed – expiation, redemption, hope, and even some personal comfort, there. But this return to such surety just felt wrong, deeply wrong.


For there was, as I wrote in Myngath,

” …one uncomfortable truth from which even I with all my sophistry could not contrive to hide from myself, even though I tried, for a while. The truth that I am indebted. That I have a debt of personal honour to both Fran and to Sue, who died – thirteen years apart – leaving me bereft of love, replete with sorrow, and somewhat perplexed. A debt to all those other women who, over four decades, I have hurt in a personal way; a debt to the Cosmos itself for the suffering I have caused and inflicted through the unethical pursuit of abstractions.

A debt somehow and in some way – beyond a simple remembrance of them – to especially make the life and death of Sue and Fran worthwhile and full of meaning, as if their tragic early dying meant something to both me, and through my words, my deeds, to others. A debt of change, of learning – in me, so that from my pathei-mathos I might be, should be, a better person; presencing through words, living, thought, and deeds, that simple purity of life felt, touched, known, in those stark moments of the immediacy of their loss.

But this honour, I have so painfully discovered, is not the abstract honour of years, of decades, past that I in my arrogance and stupid adherence to and love of abstractions so foolishly believed in and upheld, being thus, becoming thus, as I was a cause of suffering. No; this instead is the essence of honour, founded in empathy; in an empathy with and thus a compassion for all life, sentient and otherwise. This is instead a being human; being in symbiosis with that-which is the essence of our humanity and which can, could and should, gently evolve us – far away from the primitive unempathic, uncompassionate, beings we have been, and unfortunately often still are; far away from the primitive unempathic, uncompassionate, often violent, person I had been.”

Thus I was prompted – forced – to continue to develope my understanding in what began to be and became my own ‘numinous way’ and which thus and finally and, in 2009 publicly, took me away from Islam and my life as a Muslim.


Given that the essence of The Numinous Way is individual empathy, an individual understanding, the development of an individual judgement, and the living of an ethical way of life where there is an appreciation of the numinous, the more I reflected upon this ‘numinous way’ between 2011 and Spring 2012, the more I not only realized my mistakes, but also that it was necessary to remove, to excise, the detritus that had accumulated around the basic insights and the personal pathei-mathos that inspired me to develope that ‘numinous way’. Mistakes and detritus because for some time, during the development of that ‘numinous way’, I was still in thrall to some abstractions, still thinking in terms of categories and opposites, and still fond of pontificating and generalizing, especially about The State [3]. I therefore began to re-express, in a more philosophical manner, the personal, the individual, the ontological, the ethical and spiritual nature, of The Numinous Way, and thus emphasized the virtues of humility, love, and of wu-wei – of balance, of tolerance, of non-interference, of individual interior (spiritual) reformation, of non-striving, of admitting one’s own uncertitude of understanding and of knowing.

The year-long [2011-2012] process of refinement, correction, and reflexion resulted in me re-naming what remained of my ‘numinous way’ the ‘philosophy of pathei-mathos’, and which philosophy I attempted to outline in the two texts Recuyle of the Philosophy of Pathei-Mathos and Summary of The Philosophy of Pathei-Mathos, the latter of which was also published under the title Conspectus of The Philosophy of Pathei-Mathos.

As I mentioned in Society, Politics, Social Reform, and Pathei-Mathos [Part Four of Reculye of the Philosophy of Pathei-Mathos] –

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

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

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

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

The Philosophy of Pathei-Mathos

It is the philosophy of pathei-mathos which represents my weltanschauung. For I now consider that most of my writings, my pontifications, concerning ‘the numinous way’ – written haphazardly between 2002 and Spring 2012 – are unhelpful; or of little account; or irrelevant; or hubriatic; or detract from or obscure the basic simplicity of my weltanschauung, a simplicity I have endeavoured to express in Conspectus of The Philosophy of Pathei-Mathos.

David Myatt
24th April 2012
(Revised November 2012)



[1] During this study of communism, in the 1960′s, I began to learn Russian and would regularly listen to communist radio broadcasts such as those from Rundfunk der DDR, something I continued to do for a while even after becoming a National-Socialist. Indeed, on one occasion I wrote a letter to Radio Berlin which, to my surprise, was read out with my questions answered.

[2] As I have mentioned elsewhere – for example, in Myngath – this intuition regarding the Third Reich arose as a result of me reading an account of the actions of Otto Ernst Remer in July of 1944. For I admired his honour and his loyalty and his commitment to the duty he had sworn an oath to do. Here, I felt, was a modern-day Greek hero.

[3] These un-numinous, errorful, hubriatic, pontifications about ‘the state’ included essays such as the reprehensible January 2011 text The Failure and Immoral Nature of The State and the February 2011, text A Brief Numinous View of Religion, Politics, and The State.

Among the abstractions (categories) which needed to be excised from a supposedly abstraction-less and empathic numinous way were ‘the clan’, and ‘culture’, and the divisive category ‘homo hubris’, a divisive category I hubriatically pontificated about in essays such as the 2009 text Homo Hubris and the Disruption of the Numinous, based as that text was on an earlier, 2002, essay.


This article is based on – and summarizes and/or quotes from – several replies sent to various correspondents during April of this year (2012)

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