Myatt’s Philosophy In The Real World

odal3

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Applying Myatt’s Philosophy To The Real World:
Racism And Racists

One of the principles of David Myatt’s philosophy of pathei-mathos is that denotata – the manufacture, the use, and the naming of categories – hides the physis (the nature) of living beings and thus the ontological relationship between living beings and between an individual being and Being itself. {1} To illustrate his contention Myatt in his 2015 essay Personal Reflexions On Some Metaphysical Questions quotes a fragment attributed to Heraclitus and provides his own iconoclastic translation {2}.

Another principle of Myatt’s philosophy is that the ontological relationships between living beings are revealed by the wordless and the individual knowing that empathy provides. {3}

Myatt contends that, in respect of human beings, such denotata depend on the supposition that named opposites exist and that implicit in such a supposition is a dialectic; i.e. a real or assumed or a potential conflict. Such a conflict between assumed opposites inevitably leads to or perpetuates suffering among human beings because one denotatum is often assumed to be “good” or “true” or “necessary”, with its named opposite assumed to be “bad”, “an error”, or “unnecessary” and “unwarranted”. {1}

            A pertinent modern example in respect of human beings living in the lands of the West is the denotatum “racism” and which recently manufactured abstraction has spawned denotata such as “racist” and “institutional racism” as well as dialectical opposites such as “anti-racist”.

Implicit in this abstraction is the political belief, the dogma, that “racism” is “bad” and has to be challenged, fought, and eradicated. That is, there is or there should be a dialectical conflict between “racists” and “anti-racists”, with the consequence that the manufactured entity – the abstraction – known as the State having a duty to manufacture laws which punish what is deemed to be “racist” behaviour and “racist” attitudes. In effect there is a zealous crusade against “racists” and “racism”.

In this example, the denotata “racist” is projected by one or many human beings or by the Media or by functionaries of the State onto the deeds or words of another human being, or onto the deeds or words of other human beings, or onto the deeds or words attributed to an entity such as a political party or political group.

The result is stereotyping, a pre-judgment of the individual, or individuals, or of the political entity. In the case of human beings, their physis – their individual character, their nature – has been concealed by the denotata with them considered impersonally, by those so describing them as “racist” or accusing them of “racism” who usually do not know, or who have not taken the trouble to know, the accused individual or individuals personally and who thus have or who acquire a prejudice against them and who sometimes develop a dislike or a hatred of them.

Such dehumanization of those considered opponents – political or religious – is not new. As Myatt notes it has been occurring for thousands of years with only the projected abstractions changing over the centuries.

Magian Abstractions

The modern abstraction named “racism” – and the crusade against “racists” and “racism” – derives from the ideological movements that have come to dominate the political life of the nations of the West. In his seminal 1984 text titled Vindex: Destiny of the West {4} Myatt wrote,

“several new studies (often erroneously described as ‘sciences’) have come to dominate Western life, both within institutions of learning and without. The cumulative effect of these studies has been to change the course of the West, since the people most affected by them – those in institutions of higher education – tend to come to dominate the educational life of the West, its media and the cultural sphere in general by virtue of the positions of authority and control obtained through their educational opportunities. As a consequence, social changes have resulted from both government policy and non-governmental pressure. A new Zeitgeist has arisen, and a consensus of opinion created and maintained throughout all the societies of the West.

These new studies – apart from being but complementary to Marxism and the psychological theories of Freud and Adler – are sociology, social anthropology, social studies, and linguistics. Some of these movements or studies have as their aim direct political action […]

All these subjects, movements, and schools, as well as the so-called ‘liberation movements’ that derive from them have profoundly changed the spirit of the West and profoundly altered both its inner and outer
structures. In fact, the ethos of the West has been changed over a period of some one hundred and fifty years […]

That all these movements are a distortion of the ethos of the West is evident if one considers not only what was representative of the West before these movements began, but also what kind of art, philosophy, and politics should have been produced by the natural process that transforms a higher civilization into an Imperium […]

What is significant about this distortion is that the technology of the West, as well as its more material resources, have been harnessed not only to propagate all aspects of the distortion but also to root it so firmly in the soil of the Western psyche that what is truly Western has very little chance of surviving at all, so chocked would its flower be by these weeds.”

Myatt goes on to describe those movements and studies, and the distortion itself, as Magian.

“What all these movements and theories have in common, apart from the fact that they all, directly or indirectly, contradict the ethos of the West, is their common origin. They are all the creations of Jews – the last representatives of the decayed Magian soul. Marxism, with its apocalyptic visions, is a modern manifestation of Judaism, just as the theories of Freud represent the Jewish concern with sexuality (evident in the Talmud). Jews themselves understand this:

“It is this which draws us near to our close relatives, the Marxists… a Jewish passion runs through them too. No people gave more to its political ideas than the Jews, and one of the most glorious chapters in our history is that of the Jewish martyrs for materialism…”

In this context, the historian R. S. Wistrich’s study, Revolutionary Jews from Marx to Trotsky is invaluable.”

Return To Our Ancestral Pagan Source

In the final paragraphs of his most recent effusion {1} Myatt makes mention of “our own Ancestral Culture” just as in his 2017 books titled Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua he writes about his proposed new pagan metaphysics and about how it may

“reconnect those in the lands of the West, and those in Western émigré lands and former colonies of the West, with their ancestral ethos, for them to thus become, or return to being, a living, dwelling, part – a connexion between the past and the future – of what is still a living, and evolving, culture.” {5}

There thus seems to be an unbroken Faustian thread here, beginning with his Vindex: Destiny of the West and culminating with his most recent effusion, particularly given his criticism of Christianity in that 1980s Vindex text, in the aforementioned 2017 books, and in his most recent effusion. In that 2019 effusion he writes that

“καλὸς κἀγαθός, such personal conduct, and such a new civitas, [summarizes] how the philosophy of pathei-mathos might, in one way, be presenced in a practical manner in the world.” {1}

His continuing emphasis is on Greco-Roman and Western values and virtues such as honour, chivalry, nobility of character, and personal manners.

In other words, Myatt’s apparently “above time” philosophy of pathei-mathos {6} is ineluctably Western, pagan, and practical, and in essence opposed to the Magian abstractions – such as the concept of “racism” – that now dominate the nation States of the modern Western world to the detriment of our ancestral Faustian ethos.

Richard Stirling
Reichsfolk
February 2019 ev

{1} Physis and Being. 2019. https://regardingdavidmyatt.wordpress.com/2019/02/10/myatt-physis-and-being/

{2}

τοῦ δὲ λόγου τοῦδ᾽ ἐόντος ἀεὶ ἀξύνετοι γίνονται ἄνθρωποι καὶ πρόσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον· γινομένων γὰρ πάντων κατὰ τὸν λόγον τόνδε ἀπείροισιν ἐοίκασι, πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιούτων, ὁκοίων ἐγὼ διηγεῦμαι κατὰ φύσιν διαιρέων ἕκαστον καὶ φράζων ὅκως ἔχει· τοὺς δὲ ἄλλους ἀνθρώπους λανθάνει ὁκόσα ἐγερθέντες ποιοῦσιν, ὅκωσπερ ὁκόσα εὕδοντες ἐπιλανθάνονται

Although this naming and expression exists, human beings tend to ignore it, both before and after they have become aware of it. Yet even though, regarding such naming and expression, I have revealed details of how Physis has been cleaved asunder, some human beings are inexperienced concerning it, fumbling about with words and deeds, just as other human beings, be they interested or just forgetful, are unaware of what they have done. [Fragment 1]

{3} The Numinous Way of Pathei-Mathos. ISBN 9781484096642

{4} https://regardingdavidmyatt.wordpress.com/2019/01/28/vindex-facsimile-of-original-text/

{5} Classical Paganism And The Christian Ethos.

{6} In regard to the concept of “above time”, refer to Savitri Devi’s book Lightning and the Sun, and the essay David Myatt, Reichsfolk, Esoteric Hitlerism, and Savitri Devi, available at https://regardingdavidmyatt.wordpress.com/2016/11/30/one-man-above-time/

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One Insight: Honour And Beauty

odal3

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One Insight: Honour And Beauty

Here, an insight: Honour creates Beauty – and it is beauty that I desire: to be surrounded by beauty, without and within. Our modern world is ugly: it has made ugliness into an art, a business, a cult and a way of life.

Our environment is for the most part ugly; the attitude of many, many people is ugly – concerned as they are for the most part with mundane things, with profane things, and all to ready and willing as they are to do what is not honourable: to gossip, to be petty, to put their own ego, desires, before what is honourable, and subsumed as they often are with the ethos of ugliness that pervades our modern world. They do not feel beauty; they do not desire beauty; they are, for the most part, content to live, breathe, desire, be part of, the ugliness of the modern world and its dishonourable way of life. For instance, most of the music, the “entertainment”, the art, of this modern world is ugly; the buildings, the cities, the towns, are ugly.

There are a few places where beauty lives, today: A concert, perhaps, where sublime, numinous, music presences for an instant what elevates us beyond ourselves; a woman of empathy, whose face, whose eyes, whose manner, radiates both a warmth and a reminder of our own fragile humanity. A sunny day in Spring or Summer in rural England or Germany when, atop some hill, ones sees, feels, senses the connexion that we are with all life and especially with the ancient land of our ancestors. A simple shared and wordless moment when two lovers become one, through their uncomplicated loyal love, through the immediacy of a shared momentary experience… But these are isolated, increasingly fewer, incidents, among the tawdriness, the urban sprawl, the egotism, the obsession with materialism, the dishonour, the disloyalty, the profanity, the commonness, of modern life.

Beauty is not the norm – the ideal, the archetype, the goal – as it can and should be.

Why do I admire – why have I steadfastly admired, for thirty-five years – National-Socialist Germany? Because I found, and find, in it an intimation of beauty – a desire to bring beauty, joy, back into the lives of ordinary people; a desire to raise them up from the ugly. And what was wonderful, inspiring, remarkable was that this was done within the confines, within the constraints, of a modern nation with its cities, towns, industries: and that it involved all of the people, not a minority, not an elite. National-Socialism was a means whereby the beautiful could be felt and known – a means whereby beauty was once again presenced in the lives of ordinary people. A means whereby a connexion was made to those things which can and do elevate and evolve us, and which thus create an inner beauty. This is the simple, profound, beautiful message of National-Socialism.

How did those National-Socialists do this? Through honour; through duty; through loyalty, through understanding the importance of beauty and of our connexion, through our folk and homeland, to Nature.

So many lies have covered this beauty; so many lies to try to distance us from that truth; so many lies to try and prevent us from seeing, understanding, striving to follow, that beautiful, inspiring, example. And yet – the truth lives; the beautiful, numinous, archetype is there, and will always be there so long as some of us remember, and recount to others our remembering.

David Myatt
December 114yf

Editorial Note: The article was first circulated by Reichsfolk and then published on various “right-wing” internet forums in 2003, including Stormfront and Skadi. It was subsequently translated into many languages, including a Dutch version as given below.

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Een inzicht, eer en schoonheid

Hier is een inzicht: uit eer komt schoonheid, en het is schoonheid welke ik nastreef: om door schoonheid omringt te worden, van buiten en binnen. Onze moderne wereld is lelijk: het heeft lelijkheid tot een kunst verheven, een business, een cultus en tot een manier van leven.

Onze omgeving is voor het grootste deel lelijk; de houding van velen, vele mensen zijn lelijk, bezig als ze zijn met voor het merendeel moderne dingen, met overbodige dingen, en maar al te snel klaar om bereid dat te doen wat oneervol is: te rodelen, om mooi te zijn, om het eigen ego en de eigen wensen voor dat wat eervol is te plaatsen. De manier waarop ze vaak opgaan in de lelijkheid welke onze moderne wereld doordringt is pervers te noemen. Zij voelen niet de schoonheid, ze streven de schoonheid niet na; zij zijn, voor het meerendeel, gelukkig te leven, ademen, wensen en deel uit te maken van, de lelijkheid van de moderne wereld en zijn oneervolle manier van leven. Bijvoorbeeld, de meeste van de muziek, de zogenaamde entertainment, en de kunst, van de moderne wereld is lelijk; haar gebouwen, steden en dorpen, worden tot lelijkheid verheven.

Er zijn een paar plaatsen waar de schoonheid leeft heden ten dag: Een concert, wellicht, waar sublieme, overweldigende, muziek welke ons wij voor een moment boven onszelf getild worden; een vrouw van empathie, wiens gezicht, wiens ogen, wiens manieren, zowel warmte uitstralen als ons herinneren aan onze eigen breekbare menselijkheid. Een zonnige zomerdag in een landelijk stuk Europa wanneer, boven op wat heuvels, iemand de connectie met al het leven, en special de oude landen der onze voorouders, voelt. Een simpel gedeeld en woordeloos moment wanneer twee geliefden eender worden, door hun ongecompliceerde trouwe liefde, door de urgentie van een direct gedeeld kortstondig moment… Maar dit zijn ge- isoleerde, steeds minder voorkomende, incidenten, onder de stedelijke nonchalante houding, het egoisme, de obsessie met materialisme, de oneervolheid, de onloyaliteit, de individualistische gemeenschappelijkheid, het modern eleven.

Schoonheid is niet de norm, het ideaal, de ruggengraad, het doel, wat het kan en zou moeten zijn. Waarom bewonder ik, en heb ik stavast bewonderd, voor 35 jaren, het NationaalSocialistische Duitsland? Ik vond, en vind, daarin een uiting van schoonheid – een wens om schoonheid, vreugde, terug in het leven van gewone mensen te brengen; een wens om hen van lelijkheid te verhevenen. En wat prachtig was, opmerkelijk en inspirerend was, dat dit binnen de grensgebieden, binnen de beperkingen, van een moderne natie met zijn dorpen, steden en industrie werd gedaan: het ging eenieder aan, niet een minderheid, niet een elite. NationaalSocialisme was een middel waardoor de schoonheid gevoeld en gekend kon zijn, een middel waarbij de schoonheid nogmaals present was in de levens van de normale mensen. Een middel waarbij een connectie gemaakt werd naar die dingen welke ons kunnen verheven en evolueren, en daardoor dus innerlijke schoonheid waar maken. Dit is de simpele, diepgaande, mooie boodschap van het NationaalSocialisme.

En hoe deden deze NationaalSocialisten dit?

Door eer; door plichtsgevoel, door trouw, door het begrijpen van het belang van schoonheid in van onze verbintenis, door ons volk en vaderland, naar onze aard.

Zo vele leugens hebben deze schoonheid gemaskeerd; zo vele leugens welke ons op afstand willen houden van de waarheid; zo vele leugens welke trachten te voorkomen dat we zien, begrijpen en streven hetgeen te volgen, dat mooi en inspirerend is. En toch, de waarheid leeft; de schoonheid en de ruggengraad is er, en zal er altijd zijn zolang een aantal van ons zich het herinneren, en het doorgeven aan anderen om te herinneren.

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Related:

° Myatt: Selected National Socialist Writings (pdf)
° Vindex: Destiny Of The West (pdf, facsimile of the 1984 text)
° David Myatt And Reichsfolk

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Practical Guide To Aryan Revolution

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David Myatt

Under the headline Online Neo-Nazis Are Increasingly Embracing Terror Tactics, the youth-orientated and popular Vice media website on January 28th 2019 published an article about a new “fascist” internet forum, which article happened to mention what is perhaps Myatt’s most notorious written work:

“Recently, a condensed copy of David Myatt’s Practical Guide to Aryan Revolution was added to the site – the text has been cited as being a direct influence in numerous right-wing terrorist attacks over in the past 20 years.”

However, the condensed version – the only version available on the internet – omits some of the practical chapters such as those titled “Racial War” and “Rules Of Engagement”.

According to one source the complete version provides “a detailed step-by-step guide for terrorist insurrection with advice on assassination targets, rationale for bombing and sabotage campaigns, and rules of engagement.” {1}

According to another source, a copy of the complete guide was discovered by police in the flat of David Copeland, the London nail-bomber {2}.

Other sources state that the guide may have influenced the National Socialist Underground {3}{4}, a German group responsible for ten murders, several bank robberies, and several bomb attacks.

Possession, and distribution, of the complete guide is a criminal offence in Britain, Germany, France, and many other European countries.

RDM Crew
January 2019

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

{2} Nigel Copsey & Matthew Worley. Tomorrow Belongs to Us: The British Far Right since 1967. Routledge, 2017, p.156.

{3} Daniel Koehler. The German National Socialist Underground, in Jackson, Paul and Shekhovtsov, Anton (editors), The Post-War Anglo-American Far Right: A Special Relationship of Hate. Palgrave Macmillan, 2014. pp. 134-135.

{4} Ikke så ensomme ulver. https://web.archive.org/web/20150923015005/http://www.nrk.no/ytring/ikke-sa-ensomme-ulver-1.11026908

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Vindex: Facsimile Of Original Text

odal3

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Vindex: Destiny Of The West

Herewith a facsimile of Myatt’s seminal National Socialist text Vindex: Destiny Of The West as published in the January 1984 edition of the American Liberty Bell magazine edited by Virginia based George Dietz, a former member of the Hitler Youth who emigrated to America in 1957.

Vindex: Destiny Of The West
(pdf)

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An Interview With Anton Long

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Order of Nine Angles

O9A

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An Interview With Anton Long

We present here one important document and one interesting article.

§ The important document – circulated privately in late 2015 ev – is An Interview With Anton Long conducted and recorded in NYC, and then later transcribed, by Rachael Stirling. The document provides an esoteric insight into the origins, the Occult philosophy, and the ‘sinister strategy’ of the Order of Nine Angles.

We make no claim as to the authenticity of the document, and leave that judgment to the reader. For ourselves, we feel that the information divulged in the document could only have come (i) from someone with an intimate and detailed, Magus-appropriate, knowledge of the O9A, and (ii) from someone with a detailed and intimate knowledge of the life of “Anton Long”.

One example:

“But since we – we this old breed who understand and feel what the unique culture of the West means and might yet imply – are now a minority and have no power and no possibility of obtaining power in the near future, I designed and created the O9A to produce others of our ‘against time’ kind and keep alive at least something of our knowing, our wisdom, and the essence of human culture, genesis as culture is and has been of what has been termed civilization.”

As the ‘editorial note’ of the document states, the interview was “scheduled to be published, in full and with AL’s permission, within the next two years,” – that is, around 2017 ev. {1} However, our understanding is that AL decided, for strategic reasons, to – for the foreseeable future – limit the full document to members of the Inner O9A. That is, to (i) those guided personally by AL to at least the stage of Internal Adept, and to (ii) those trained by those who were personally acquainted with and guided by AL, thus continuing the generational O9A “aural tradition”.

§ The interesting article is Is David Myatt Still A Neo-Nazi? Which article draws, in part, upon the aforementioned “important document” to ask some interesting questions.

TWS Nexion
May 129yf

{1} For those unacquainted with the workings of the Inner O9A, the pseudonymous Anton Long was and is often referred to, by the Inner O9A, as “AL”. In a similar fashion, by those who knew them, Colin Jordan was often referred to as CJ, and John Tyndall as JT.

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An Interview With Anton Long
(pdf)

Is David Myatt Still A Neo-Nazi?
(pdf)

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Source:
https://wyrdsister.wordpress.com/2018/05/09/a-2015-interview-with-anton-long/

Related:
The Two Types Of Satanism

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Myatt And The Zeitgeist Of The Modern West

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David Myatt

Myatt And The Zeitgeist Of The Modern West

A recent (January 2019) mention of David Myatt in an academic journal in connection with terrorism {1} is another reminder of not only how the life of Myatt is compartmentalized by others but also how denotata is used and sometimes invented and leads to a simplistic portrayal of a person and thus to a lack of understanding of their physis, their character, and – sometimes – to the dehumanization of the person because what is described by the denotatum or denotata is considered to be “bad” or “evil” or morally reprehensible as in the case of what modern Western governments and the mainstream Media describe by the denotatum “nazi”.

In terms of compartmentalizing the life of Myatt, some people as in the aforementioned article consider him an example of political and/or of religious “extremism”. Others – based on the assumption he is a certain “Anton Long” of Order of Nine Angles fame – consider him an example of a modern ‘satanist’ with some going so far as to express the view that Myatt’s decades of extremism is an example of what the satanism of the Order of Nine Angles means and implies.

In terms of how denotata is used and sometimes invented, the aforementioned article provides a relevant example, for the authors have invented a new category, “fringe fluidity”, which they describe as “a distinct radicalization pathway” and which they give Myatt as an example of. In addition, they claim that such “fringe fluidity” explains the beliefs and actions of such extremists and terrorists.

Those familiar with Myatt’s philosophy of pathei-mathos {2} will appreciate why applying denotata – abstractions – to describe and “explain” a person or persons or an entity is a fundamental philosophical error. For according to Myatt such denotata always relate to a dialectic of opposites and obscure the physis of beings. In his 2015 essay Personal Reflexions On Some Metaphysical Questions he writes that formulating a question

“in such terms – [as] causal/acausal; whole/parts; eternal/temporal; ipseity/unity; emergent from/genesis of – is a mis-apprehension of what-is because such denoting is ‘us as observer’ (i) positing, as Plato did, such things as a theory regarding ‘the ideal’, and/or (ii) constructing a form or abstraction (ἰδέᾳ) which we then presume to project onto what is assumed to be ‘external’ to us, both of which present us with only an illusion of understanding and meaning because implicit in such theories and in all such constructed forms are (i) an opposite (an ‘other’) and (ii) the potentiality for discord (dialectical or otherwise) between such opposites and/or because of a pursuit of what is regarded as ‘the ideal’ of some-thing.”

In the case of Myatt, the prevalent denotata used to describe him, by academics and others, is based on (i) ignoring or on ignorance of important aspects of his life such as his time as a Catholic monk, his time as a vagabond, his work as a farm labourer and as a gardener, his now reclusive life-style; (ii) ignoring or an ignorance of his post-2012 writings about his philosophy of pathei-mathos; (iii) ignoring or an ignorance of his poetry; and (iv) ignoring or an ignorance of his translations of and commentaries on tracts from the Corpus Hermeticum as well his translations of the likes of Aeschylus, Sappho, Sophocles, and his iconoclastic translation of chapters from the Gospel of John.

That his Greek translations, and his writings about his philosophy of pathei-mathos – rooted as his philosophy is in the Western philosophical tradition – are in quantity far greater than his political or “Jihadi” polemics seems to have escaped the notice of academics and others.

This neglect of Myatt’s philosophical writings and translations and poetry, and neglect of his reclusive mystical life since 2010, results in and has resulted in bias, in a prejudice toward him; and a bias and a prejudice that is perhaps natural given the zeitgeist of the modern West, born as that zeitgeist was in the Allied victory in the Second World War with the subsequent demonization of German National Socialism and the acceptance of the dogma of “racial equality” and of the myth of the Shoah.

That not one academic, and not one critic of Myatt – be such a critic an “anti-fascist” or some self-described ‘satanist’ or Occultist – has penned a scholarly analysis of Myatt’s philosophical writings, of his Greek translations, or of his poetry, is indicative, and seems to suggest how such academics, such Myattian critics, are not only in thrall to the zeitgeist of the modern West, but are unable or unwilling to free themselves from the tyranny of denotata with the dehumanization that inevitably results when such denotata are applied to individuals.

A thralldom perhaps placed into perspective by two lone academic voices who respectively described Myatt as an “extremely violent, intelligent, dark, and complex individual,” {3} and as having “fluency in the classical languages (Greek and Latin), as well as Arabic and possibly Persian, [and] possessed of a gifted intellect and apparently a polymath.” {4}

That Myatt’s complexity – his physis – remains undiscovered, undocumented, is perhaps also indicative of the zeitgeist of the modern West.

Hence why there are two very different tales of two reformed racists. {5} For Myatt

“seems to have become, to some individuals involved with some sub-cultures (occult and otherwise) not only some sort of iconoclastic anti-Establishment figure but also disliked and reviled by many more individuals around the world who have apparently developed a prejudice against him.” {5}

Haereticus The Younger
Oxonia
2019
v. 1.03

{1} Daveed Gartenstein-Ross & Madeleine Blackman (2019). Fluidity of the Fringes: Prior Extremist Involvement as a Radicalization Pathway. Studies in Conflict & Terrorism. Taylor & Francis.

{2} See The Mystic Philosophy Of David Myatt (pdf) which provides an overview of Myatt’s philosophy and in which book the terms denotatum and abstraction feature prominently.

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

{4} Connell Monette. Mysticism in the 21st Century, Sirius Academic Press, 2013.

{5} https://regardingdavidmyatt.wordpress.com/two-reformed-racists/

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Myatt: A Failure To Understand

David Myatt

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A Perplexing Failure To Understand
Being a slightly revised extract from a letter to friend,
with some footnotes added post scriptum

 

One of the multitude of things that I have, for years, failed to understand – sans any belief in an all-powerful supra-personal deity – is why I am still alive while people like Sue and Fran – and the millions of others like them – died or were killed, too early. For they neither caused any deaths nor inflicted any suffering on another living being, human and otherwise, while I – and the millions like me, worldwide – continued to live despite having so caused, directly and/or indirectly, deaths and suffering. And in my case, directly and indirectly as my documented so lamentable extremist amoral decades – of violence, hatred, incitement, of being a “theoretician of revolution/terror” – so clearly reveal.

Yet – over twenty years after the death of Sue, and almost ten years since the death of Fran – here I am, still breathing, still pontificating. And all I have – despite years of interior reflexion – is a feeling, an intuition: of the how and why our thousand of years old human culture of pathei-mathos is important because – or so it seems to me – it might bring (at least to some others) a wordless intimation of one possible answer to such a perplexing question.

For it is a culture that includes, for example, such diverse artisements as the Oresteia of Aeschylus, the Lamentations of Jeremiah by Thomas Tallis, and the life – and death – of people such as Jesse James, Mohandas K Gandhi, and Edith Cavell; and which culture, enshrined as it is in Studia Humanitatis, can perchance teach some of each new generation that valuable lesson about our human physis, jumelle as our physis is [1] and thus paradoxical as we honourable/dishonourable (often hubriatic) mortals are:

ἄνδρα μοι ἔννεπε, μοῦσα, πολύτροπον, ὃς μάλα πολλὰ
πλάγχθη, ἐπεὶ Τροίης ἱερὸν πτολίεθρον ἔπερσεν:
πολλῶν δ᾽ ἀνθρώπων ἴδεν ἄστεα καὶ νόον ἔγνω,
πολλὰ δ᾽ ὅ γ᾽ ἐν πόντῳ πάθεν ἄλγεα ὃν κατὰ θυμόν,
ἀρνύμενος ἥν τε ψυχὴν καὶ νόστον ἑταίρων.
ἀλλ᾽ οὐδ᾽ ὣς ἑτάρους ἐρρύσατο, ἱέμενός περ:
αὐτῶν γὰρ σφετέρῃσιν ἀτασθαλίῃσιν ὄλοντο,
νήπιοι, οἳ κατὰ βοῦς Ὑπερίονος Ἠελίοιο
ἤσθιον: αὐτὰρ ὁ τοῖσιν ἀφείλετο νόστιμον ἦμαρ

The Muse shall tell of the many adventures of that man
Of the many stratagems
Who, after the pillage of that hallowed citadel at Troy,
Saw the towns of many a people and experienced their ways:
He whose vigour, at sea, was weakened by many afflictions
As he strove to win life for himself and return his comrades to their homes.
But not even he, for all this yearning, could save those comrades
For they were destroyed by their own immature foolishness
Having devoured the cattle of Helios, that son of Hyperion,
Who plucked from them the day of their returning [2]

A lesson about ourselves which so many others have attempted to communicate to us, as recounted in a certain tragedy:

οὕτω δ᾽ Ἀτρέως παῖδας ὁ κρείσσων
ἐπ᾽ Ἀλεξάνδρῳ πέμπει ξένιος
Ζεὺς πολυάνορος ἀμφὶ γυναικὸς
πολλὰ παλαίσματα καὶ γυιοβαρῆ
γόνατος κονίαισιν ἐρειδομένου
διακναιομένης τ᾽ ἐν προτελείοις
κάμακος θήσων Δαναοῖσι
Τρωσί θ᾽ ὁμοίως. ἔστι δ᾽ ὅπη νῦν
ἔστι: τελεῖται δ᾽ ἐς τὸ πεπρωμένον

Thus were those sons of Atreus sent forth
By mighty Zeus, guardian of hospitality, against Alexander
On account of that woman who has had many men.
And many would be the limb-wearying combats
With knees pushed into the dirt
And spears worn-out in the initial sacrifice
Of Trojans and Danaans alike.
What is now, came to be
As it came to be. And its ending has been ordained [3]

and as described – millennia ago – by a certain poetess:

φαίνεταί μοι κῆνος ἴσος θέοισιν
ἔμμεν᾽ ὤνηρ, ὄττις ἐνάντιός τοι
ἰσδάνει καὶ πλάσιον ἆδυ φωνεί-
σας ὐπακούει
καὶ γελαίσας ἰμέροεν, τό μ᾽ ἦ μὰν
καρδίαν ἐν στήθεσιν ἐπτόαισεν
ὠς γὰρ ἔς σ᾽ ἴδω βρόχε᾽, ὤς με φώναι-
σ᾽ οὐδ᾽ ἒν ἔτ᾽ εἴκει,
ἀλλ᾽ ἄκαν μὲν γλῶσσα <ἔαγε>, λέπτον
δ᾽ αὔτικα χρῶι πῦρ ὐπαδεδρόμηκεν,
ὀππάτεσσι δ᾽ οὐδ᾽ ἒν ὄρημμ᾽, ἐπιρρόμ-
βεισι δ᾽ ἄκουαι,
<έκαδε μ᾽ ἴδρως ψῦχρος κακχέεται / κὰδ’ δέ ἴδρως κακχέεται> τρόμος δὲ
παῖσαν ἄγρει, χλωροτέρα δὲ ποίας
ἔμμι, τεθνάκην δ᾽ ὀλίγω ᾽πιδεύης
φαίνομ᾽ ἔμ᾽ αὔται

I see he who sits near you as an equal of the gods
For he can closely listen to your delightful voice
And that seductive laugh
That makes the heart behind my breasts to tremble.
Even when I glimpse you for a moment
My tongue is stilled as speech deserts me
While a delicate fire is beneath my skin –
My eyes cannot see, then,
When I hear only a whirling sound
As I shivering, sweat
Because all of me trembles;
I become paler than drought-grass
And nearer to death [4]

and as, for example, described by the scribe of an ancient Hermetic MS:

Solum enim animal homo duplex est; et eius una pars simplex, quae, ut Graeci aiunt οὐσιώδης, quam vocamus divinae similitudinis formam; est autem quadruplex quod ὑλικὸν Graeci, nos mundanum dicimus, e quo factum est corpus, quo circumtegitur illud quod in homine divinum esse iam diximus, in quo mentis divinitas tecta sola cum cognatis suis, id est mentis purae sensibus, secum ipsa conquiescat tamquam muro corporis saepta.

Humans are the only species that is jumelle, with one aspect that foundation which the Greeks termed οὐσιώδης and we describe as being akin in appearance to divinity, and yet also being quadruplex, termed by the Greeks ὑλικός and which we describe as worldly; whereby from such is the corporeal [body] that, as mentioned, is of – in humans – the divinity, and in which is that divine disposition, to which it is solely related, that is in character a singular perceiveration and untoiling since enclosed within the corporeal. [5]

But will we – can we – mortals, en masse, read, listen, reflect, experience, and so learn? Or will we, as our tragic history of the past three millennia so seems to indicate, continue to be divided – individually, and en masse – between the masculous and the muliebral; between honour and dishonour; between war and peace; between empathy and ipseity?

I do so wish I knew. But all I have to offer, now in the fading twilight of my own mortal life, is an appreciation (perhaps contrary, these days, to οἱ πλέονες) of what some schools, independent (‘private’) or otherwise, still fortunately do understand is the importance of a ‘classical education’, and of what may possibly be apprehended by such poor words of mine as these:

Here, sea, Skylark and such a breeze as rushes reeds
Where sandy beach meets
To meld with sky
And a tumbling cumuli of cloud
Briefly cool our Sun.

I am no one, while ageing memory flows:
For was there ever such a bliss as this
While the short night lasted
And we touched kissed meshed ourselves together
To sweat, sweating, humid,
Fearing so many times to fully open our eyes
Lest it all really was
A dream

But Dawn arrived as it then arrived bringing with its light
Loose limbs and such a reminder
As would could should did
Make us late that day for work.

So, here: a tiredness of age
Brightened by such a June as this
When sandy beach meets
To meld with sky
And that tumbling cumuli of cloud
Briefly cools a Sun

For there are so many recollections of centuries of a so human love, so many memories of years – centuries – of hubris and dishonour, that I can now only live each slowly passing daylight hour modus vivendi:

And the lost heart stiffens and rejoices
In the lost lilac and the lost sea voices
And the weak spirit quickens to rebel [6]


David Myatt
January 2015

[1] Pœmandres (Corpus Hermeticum), 15:

καὶ διὰ τοῦτο παρὰ πάντα τὰ ἐπὶ γῆς ζῷα διπλοῦς ἐστιν ὁ ἄνθρωπος, θνητὸς μὲν διὰ τὸ σῶμα, ἀθάνατος δὲ διὰ τὸν οὐσιώδη ἄνθρωπον. ἀθάνατος γὰρ ὢν καὶ πάντων τὴν ἐξουσίαν ἔχων τὰ θνητὰ πάσχει ὑποκείμενος τῇ εἱμαρμένῃ

Which is why, distinct among all other beings on Earth, mortals are jumelle; deathful of body yet deathless the inner mortal. Yet, although deathless and possessing full authority, the human is still subject to wyrd

See also Sophocles, Antigone, v. 334 & vv. 365-36:

πολλὰ τὰ δεινὰ κοὐδὲν ἀνθρώπου δεινότερον πέλε…
σοφόν τι τὸ μηχανόεν τέχνας ὑπὲρ ἐλπίδ᾽ ἔχων
τοτὲ μὲν κακόν, ἄλλοτ᾽ ἐπ᾽ ἐσθλὸν ἕρπει

There exists much that is strange, yet nothing
Has more strangeness than a human being…
Beyond his own hopes, his cunning
In inventive arts – he who arrives
Now with dishonour, then with chivalry

[2] Homer, Odyssey, Book 1, v. 1-9

[3] Aeschylus, Agamemnon, v. 60-68

[4] Sappho, Fragment 31

[5] Asclepius, VII, 13-20

[6] TS Eliot, Ash Wednesday

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cc David Wulstan Myatt 2015
This work is licensed under the Creative Commons
(Attribution-NonCommercial-NoDerivs 4.0) License
and can be copied and distributed according to the terms of that license.
All translations by DW Myatt

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