Christianity and the Aryan Way

odal3

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Conventional Religion, Christianity, and the Aryan Way
(pdf)

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We reproduce here chapter 13 from Myatt’s 1990s, and neglected, tract The Complete Guide to the Aryan Way of Life . The chapter deals with the difference between “the Aryan way” and Christianity and contains some interesting insights.

Myatt’s idealistic and at times polemical tract begins with the statement that

“To be Aryan is to be of Aryan descent and to uphold and follow the Aryan way of life. The decadent and ignoble way of life which exists today in all nations is the total opposite of this Aryan way of life.

An Aryan is someone who behaves and thinks like an Aryan; someone who upholds and who lives, day after day, by Aryan customs and who is aware and proud of their Aryan culture and heritage. Above all, an Aryan is someone who judges everything by Aryan standards, and who strives to do what is Aryan.”

Myatt goes on to state that the Aryan way is the way of Honour, Loyalty and Duty, and that

we use the term Aryan instead of “White”. White refers just to the colour of the skin; Aryan refers to our culture, our heritage, our character, our Aryan way of life.

A true Aryan is much more than just a “White” person: a true Aryan is a White person who has an Aryan character; who has an Aryan “soul”. A true Aryan is a White person who behaves, who thinks, who lives, like an Aryan: that is, in accord with our own Aryan traditions, our own Aryan heritage, our own Aryan way of life.

RDM Crew
2019

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Redefining Anti-Semitism

odal3

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Editorial Note: The following article about redefining anti-Semitism, written in 2018, we regard as notable given the intervention by the current Chief Rabbi Ephraim Mirvis in the November/December 2019 UK election campaign and which intervention lambastes the Labour party for its “anti-Semitism” and seems to imply that “a Labour victory in that campaign would be a catastrophe”. {1}

In other words, British Jews should support the Conservatives leader Boris Johnson whose Jewish ancestry {2} has, apparently, never been mentioned by the mainstream Media during this 2019 UK election campaign.

Is this intervention by the current Chief Rabbi one more example of the “social engineering” mentioned in the following article?

We believe it is, and which “social engineering” Myatt – in an appendix to his Mythos of Vindex {3} – described as “the manipulation and control of people by abstract social/political ideas. Our modern lifeless, multi-racial societies are the direct product of decades of social engineering, of social/political ideas and abstract doctrines made law.”

The modern re-definition of so-called “anti-Semitism” certainly seems to be an “abstract social/political idea”.

RDM Crew
2019

{1} https://www.theguardian.com/commentisfree/2019/nov/26/british-jews-corbyn-emigrate
{2} https://wyrdsister.wordpress.com/2019/07/29/boris-johnson-his-jewish-credentials/
{3} https://regardingdavidmyatt.files.wordpress.com/2016/05/myatt-mythos-of-vindex-v1.pdf

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Redefining Anti-Semitism
A Tale For Our Times

The current political row about so-called “anti-Semitism” in the British Labour party is a relevant tale of our times for several reasons.

I. It is a relevant tale, firstly, because the term “anti-Semitism” is a fairly recent invention, dating from the 1870’s but only becoming common in English due to the anti-German propaganda that proliferated before and during the Second World War. {1} As defined in the Complete Oxford English Dictionary (Second edition, 1989) it means “hostility and prejudice directed against Jewish people, and the theory, action, or practice resulting from this.”

II. It is a relevant tale, secondly, because it reveals how influential and powerful certain Jewish advocacy groups are since they have for years lobbied the British government – and police forces and other official bodies – to accept the new definition of “anti-Semitism” invented by the International Holocaust Remembrance Alliance (IHRA).

The IHRA’s definition is: “Antisemitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.”

However, as well of this definition, the IHRA helpfully provide examples of what according to their definition constitute the “crime” of “anti-Semitism”. Among their examples are the following:

° Accusing the Jews as a people, or Israel as a state, of inventing or exaggerating the Holocaust.

° Accusing Jewish citizens of being more loyal to Israel, or to the alleged priorities of Jews worldwide, than to the interests of their own nations.

° Denying the Jewish people their right to self-determination, e.g., by claiming that the existence of a State of Israel is a racist endeavour.

° Drawing comparisons of contemporary Israeli policy to that of the Nazis.

Since this IHRA definition – and its examples – define things which it advocates and supporters consider to be “wrong”, morally reprehensible, it should be obvious that it enshrines an ideology; that is, it is a scheme of ideas relating to ethics, politics and society, and forms the basis of action and policy.

Furthermore, since this ideology, enshrined in the IHRA definition and its examples, is now increasingly being used by police forces, councils, and other official bodies, to determine if a “hate crime” has been committed, it is clear that there is a movement, not yet written in law but continually agitated for, to make things such as a “certain perception of Jews”, “holocaust denial” and criticism of Zionists and of the Zionist entity itself, punishable crimes in the modern West.

That this ideology – whose advocates and supporters seek to criminalise “a certain perception” that some other people do not like or approve of – is an assault on freedom of expression and freedom of belief should be obvious. That this assault is still not obvious to many is tribute to just how effective the propaganda of the Zionist lobbies and of “holocaust remembrance” lobbies is and has been, for such propaganda – repeated almost every day, every week, every year, since 1945 – is that “anti-Semitism led to the horrors, the inhumanity, of the holocaust and such horrors must never be allowed to happen again.”

Yet if – as those who write and speak in favour of historical revisionism claim and believe – the holocaust did not happen as portrayed in the holocaust literature then persecuting and criminalizing those who question or doubt it is repressive and intolerant. This intolerance was summed up following the criminal conviction in May 2018 in a British court of law of a singer – Alison Chabloz – just for singing songs questioning the veracity of the holocaust, with the leader of the Campaign Against Anti-Semitism declaring that “in Britain Holocaust denial […] will not be tolerated.”

In other words, advocates and supporters of a particular ideology demand that their zealous intolerance becomes official policy and is enshrined in the law of the land, just as they rejoice when someone is convicted in a court of law on the basis of the intolerant ideology they advocate and support.

It really does seem as if we in the West have not learned much from the religious intolerance of former centuries when those who did not believe in certain things – and who perhaps had “a certain perception” that differed from what was then the accepted, the non-heretical, norm – were persecuted and criminalized.

III. It is a relevant tale, thirdly, because it reveals just how intertwined the modern legend of the holocaust is (i) with re-defining “anti-Semitism”, (ii) with intolerant attempts to criminalize “a certain perception”, (iii) with support for and the survival of the Zionist entity that currently occupies Palestine, and (iv) with the religious belief that the Jews were and are the “chosen people of God” and that therefore they have a God-given right and duty to create and then to live in the Zionist entity. Hence, of course, the Zionist “law of return”.

For without the legend of the holocaust the Zionist entity would either not exist or would not be supported as it is and has been – economically, financially, militarily, propagandistically and otherwise – by the wealthy nations of the modern West.

It should therefore come as no surprise that, in an unguarded moment, the then Chief Rabbi of the United Kingdom, Dr. Jakobovits, declared in 1982 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.” {2}

Where by the term “social engineering” he meant and implied both (i) government and State efforts (through laws, propaganda and other means) to influence the attitudes and ideas of people and the structure of society, and (ii) efforts by the Media and special interest groups to bring about certain changes in society.

For re-defining the term “anti-Semitism”, criminalizing questioning or doubting the legend of the holocaust, and – among things – demanding that a certain ideology becomes official policy and is enshrined in the law of the land, most certainly amounts to social engineering.

Haereticus
23 July 2018 ev

{1} An example of such propaganda occurred in The Economist magazine dated 24th August 1935: “The Nazi Party stalwarts […] have all been leading an anti-Semitic, anti-Catholic, anti-Protestant crusade.”

{2} The Guardian newspaper (London), 7th August 1982.

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A Modern Pagan Philosophy

David Myatt

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Reproduced here in full is the conclusion – Epilogos, the last part – of Myatt’s scholarly monograph Classical Paganism And The Christian Ethos {1} in which conclusion he outlines a new pagan, and importantly a Western, weltanschauung (philosophy/worldview) derived from his study of Greco-Roman and Hermetic texts.

Central to this pagan philosophy is the principle of καλὸς κἀγαθός which Myatt in chapter three of that monograph explains concerns:

“those who conduct themselves in a gentlemanly or lady-like manner and who thus manifest – because of their innate physis or through pathei-mathos or through a certain type of education or learning – nobility of character. Which Greek phrase expresses the ethics, the high personal standards, of the ancient paganus weltanschauung we have been discussing, and which standards naturally resulted in two things. First, in only a minority of individuals in a particular πόλις or civitas – community, tribe, clan, or society – manifesting such standards in their daily lives, with such a minority often forming a natural, and ruling, aristocracy. Second, that it was often a person who lived (and was prepared to die) by such high standards who, because of their character or based on a reputation established through valourous and noble deeds, became or was chosen as the leader or the chieftain of some community, tribe, clan, or society.

For the quintessence of such a weltanschauung, of the paganus ethos, is that ethics are presenced in and by particular living individuals, not in some written text whether philosophical or otherwise, not by some proposed schemata, and not in some revelation from some deity. Which paganus ethics, when evolved – combined with the paganus mysticism evident in the Corpus Hermeticum and the cultural pathei-mathos of the past two millennia presenced through the insight of empathy – leads us to a modern paganus weltanschauung.” {2}

In other words, Myatt seems to be advocating a pagan society which is quite different from modern Western ones and which modern ones are based upon the pretence of “democracy” where politicians who have no valourous and noble deeds to their name are elected – often based on what the mass Media want us to believe about them – to make laws and to govern we, the people.

This new pagan society governed by a new type of aristocracy rather resembles – at least to me – what both Italian fascism and German National Socialism ideologically, in their origins – and I stress in their origins – sought to establish. That is, a new aristocracy based on leaders and politicians who had valourous and noble deeds to their name, much as envisaged by Robert Heinlein in his now much maligned 1959 novel Starship Troopers complete copies of which are now hard to obtain {3} and which novel has recently been “sanitized” and thus received the “Hollywood” treatment in a 1997 satirical film of the same name.

Rachael Stirling
Oxford
2019

{1} https://regardingdavidmyatt.files.wordpress.com/2019/11/classical-paganism-v2-print.pdf

{2} Myatt further explains what he means by καλὸς κἀγαθός in his monograph Tu Es Diaboli Ianua (qv. p.16; pp.21f), which monograph is available at https://regardingdavidmyatt.files.wordpress.com/2019/11/tua-es-diaboli-ianua.pdf

{3} For a synopsis of part two of the original – titled Starship Soldier – see: https://archive.org/details/Fantasy_Science_Fiction_v017n05_1959-11_PDF

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Epilogos: A Modern Paganus Weltanschauung

The paganus weltanschauung, ancestral to the lands of the West, that has emerged is one which, shorn of technical, Greek, and metaphysical terms, many may find familiar or already be intuitively aware of.

For it is a weltanschauung of we human beings having a connexion to other living beings, a connexion to the cosmos beyond, and a connexion to the source of our existence, the source of the cosmos, and the source – the origin, the genesis – of all living beings. Which source we cannot correctly describe in words, by any denotata, or define as some male ‘god’, or even as a collection of deities whether male or female, but which we can apprehend through the emanations of Being: through what is living, what is born, what unfolds in a natural manner, what is ordered and harmonious, what changes, and what physically – in its own species of Time – dies.

An awareness of all these connexions is awareness of, and a respect for, the numinous, for these connexions, being acausal, are affective: that is, we are inclined by our physis (whether we apprehend it or not) to have an influence on that which, or those whom, the connexion is to or from. For what we do or do not do, consciously or otherwise, affects or can affect the cosmos and thus the other livings beings which exist in the cosmos, and it is a conscious awareness of connexions and acausal affects, with their causal consequences, which reason, perceiverance, and empathy make us – or can make us – aware of. Which awareness may incline us toward acting, and living, in a noble way, with what is noble known or experienced, discovered, through and because of (i) the personal virtue of honour, evident as honour is in fairness, manners and a balanced demeanour, and (ii) the wordless knowing of empathy, manifest as empathy is in compassion and tolerance.

For Being is also, and importantly, presenced – manifest to us, as mortals possessed of reason, empathy, and perceiverance – through certain types of individuals and thus through the particular ways of living that nurture or encourage such individuals. These types of individuals are those who have empathy and who live and if necessary die by honour and thus who have nobility of character, with such character innate, or developed through pathei-mathos, or formed through a particular type of education, or through proximity to and/or admiration of those whose lives and deeds have revealed them to have such nobility of character. For it is the known living and the known deeds of individuals which reveal and/or which are the genesis of such noble character.

Such a developed paganus weltanschauung – in its ethos and its ontology, ethics, and epistemology, and thus with its virtues of personal honour and empathy combined with a respect for the numinous – is quite different from Christianity and other revealed religions, and certainly does, in its noble simplicity and practicality, seem to be more human in physis, more balanced, and could well be more productive of a healthy personal ψυχή, than Christianity and other revealed religions.

Such a modern paganus weltanschauung may also be a means to 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. Perhaps the future of that culture depends on whether sufficient individuals can live by the high personal standards of such a modern paganus weltanschauung.

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A Warming Fire, One English November

David Myatt

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Recently, in the cold of an English November, I was seated before a fireplace of warming burning logs {1} pondering on the writings of a certain David Myatt.

Reading such works of his as Tu Es Diaboli Ianua, {2} and Classical Paganism And The Christian Ethos, {3} his translation of and commentary on chapters one to five of the Gospel of John, {4} and his translation of and commentaries on various tractates of the Corpus Hermeticum. {5}

A short walk away from this fireplace, my rooms in an Oxford college where centuries of scholarship seep out from the Oak panelling, from the books on the bookshelves, from the elder wooden desk, and even (sometimes) from the digital texts that “a computer” almost miraculously make visible to me.

For such is how I came to read before a certain warming fire certain “heretical” texts, relevant as they seemed to be given my predilection for Greco-Roman culture and its literature, and sent to me as those Myattian texts were by an Oxfordian colleague.

What astonished me, after reading those unpolitical texts, was – as I discovered – how Myatt was prejudged by various political factions who seemed to make assumptions about him and his past activities without having commented upon – or perhaps without even having read – his texts such as Tu Es Diaboli Ianua and his translations of and commentaries on various tractates of the Corpus Hermeticum.

Where, I wondered, were their comments – their scholarly analysis – of such texts of his? Apparently there are no such comments, no such scholarly analysis. Instead, all they offer are tirades based, apparently, on their adoptive slogan НЕ ЗАБУДЕМ! НЕ ПРОСТИМ! (Never Forget, Never Forgive) and on their “fake news” {6}, that is, upon lies, disinformation, and propaganda. Such a tribute, it seems, to our modern world.

Where, for example to provide just one example among dozens, is their rational comment on what Myatt describes in his monograph Tu Es Diaboli Ianua as the fact that the

“culture of pathei-mathos reveals to us the beauty, the numinosity, of personal love; the numinosity of humility, and compassion; and the tragic lamentable unnecessary suffering caused by hubris, dishonour, selfishness, inconsiderance, intolerance, prejudice, hatred, war, extremism, and ideologies. A world-wide suffering so evident, today, for example in the treatment of and the violence (by men) toward women; in the continuing armed conflicts – regional and local, over some-thing – that displace tens of thousands of people and cause destruction, injury, and hundreds of thousands of deaths; and evident also in the killing of innocent people by those who adhere to a harsh interpretation of some religion or some political ideology”.

Where is the understanding, the empathy, of Myatt the author by those who politically declare they are championing hope not hate? There seems to be no such understanding, no such the empathy. Instead, there seems to be propaganda, accusations, based on the Soviet slogan НЕ ЗАБУДЕМ! НЕ ПРОСТИМ! – “Never Forget, Never Forgive”.

For such politicos make accusations about individuals and then move-on to whomsoever else they declare are transgressing whatever boundaries – whatever denotata – they themselves in what they believe is their “righteous crusade” are fighting and thus are in opposition to. For according to them, with their idealogical certitude: Never Forget, Never Forgive.

Thus are they, unknowingly – or perhaps knowingly – cultivating, causing, hatred rather than hope. Cultivating, causing, conflict based on their stereotyping of whomsoever they with their hubriatic certitude of knowing declare are their enemies.

For myself, I take refuge in reading – before a warming fire of logs – Myattian texts such as Tu Es Diaboli Ianua and his translations of and commentaries on various tractates of the Corpus Hermeticum, intuitively aware as I am (rightly or wrongly) that over centuries such wisdom as such scholarly texts reveal transcends such political, such unempathic, such hateful, slogans as НЕ ЗАБУДЕМ! НЕ ПРОСТИМ!

JB
Oxford
2019

{1} Using a Defra approved wood burning stove.
{2} https://regardingdavidmyatt.files.wordpress.com/2019/11/tua-es-diaboli-ianua.pdf
{3} https://regardingdavidmyatt.files.wordpress.com/2019/11/classical-paganism-v2-print.pdf
{4} https://davidmyatt.files.wordpress.com/2017/10/gospel-of-john-1-5.pdf
{5} https://davidmyatt.files.wordpress.com/2018/03/eight-tractates-v2-print.pdf
{6} https://regardingdavidmyatt.wordpress.com/fake-news/

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Scandza Forum & Myatt

O9A. One Image, Ten Thousand Words

O9A Insight Role

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

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

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

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

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

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

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So Much Remorse

David Myatt

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So Much Remorse
(Extract from a letter to a friend)

So much remorse, grief, and sorrow, within me for the unwise suffering-causing deeds of my past. Yet all I have in recompense for decades of strife, violence, selfishness, hate, are tears, the cries, alone – and words, lifeless words, such as this; words, to – perhaps, hopefully – forewarn forswear so that others, some few, hearing, reading, may possibly avoid, learn from, the errors that marked, made, and were, my hubris.

Such an elixir of extremism [1] which I, with paens born of deluded destiny, refined, distilled, made and – like some medieval fake apothecary – saught to peddle as cure for ailments that never did exist.

Then her – Francine’s – death that day late May such that for so long a time such feelings of remorse, grief, and sorrow, overwhelmed so that Sleep when he deigned to arrive arrived to take me only fitfully, slowly, back to Night and usually only after I, in darkness, lay to listen to such music as so recalled another aetheral, beautiful, older, world untainted by the likes of me; a world recalled, made manifest, to me in the sacred music of Josquin Desprez, Dunstable, Tallis, William Byrd, Tomás Luis de Victoria…

Such a longing then in those lengthy days longer nights to believe, to reclaim the faith – Christe Redemptor Omnium – of decades past to then presence, within, a sanctified expiation that might could remove that oppressive if needed burden. Of remorse, grief, sorrow, guilt. But was it only pride – stubborn pride – that bade me resist? Or some feeling of failures, before? Some memory primordial, pagan perhaps, of how why Night – She, subduer of gods, men [2] – alone by Herself brought forth day from dark and caused us all to sleep to dream to somewhere and of necessity to die? I do not know, I do not know that why.

For there was then only interior strife until such time as such longing for such faith slowly ceased; no words in explanation, expiation. Ceased, to leave only the pain of a life mis-spent, left in memories of tears that lasted years. No prayer, no invocations; not even any propitiation to redeem, protect, to save. Only, and now, the minutes passing to hours to days as Sun – greeting, rising, descending, departed – passes from to return to the dark only to be born again anew; each newness unique, when seen.

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. For the simple truth – if so lately-discovered by me – is that the giver the bringer the genesis of Life is Love.

Awed by her brightness
Stars near the beautiful Moon
Cover their own shining faces
When She lights earth
With her silver brilliance
Of love… [3]

David Myatt
February 2012

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Some Notes (Post Scriptum)

[1] It might be useful to explain how I, in the light of my forty years practical experience of and involvement with extremism, understand terms such as extremism. By extreme I mean to be harsh, so that an extremist is a person who tends toward harshness, or who is harsh, or who supports/incites harshness, in pursuit of some objective, usually of a political or a religious nature. Here, harsh is: rough, severe, a tendency to be unfeeling, unempathic. Thus extremism is considered to be: (i) the result of such harshness, and (ii) the principles, the causes, the characteristics, that promote, incite, or describe the harsh action of extremists. In simple terms, an extremist is someone who lacks empathy, compassion, reason, and honour.

Racism is one example of extremism, with racism being a prejudice and antagonism toward people regarded as belonging to another ‘race’, as well as the immoral belief that some ‘races’ are better than or superior to others, and that what is termed ‘race’ defines and explains, or can define and explain, the behaviour and the character of the people considered to belong to some postulated ‘race’.

[2] Homer, Iliad xiv, 259 – εἰ μὴ Νὺξ δμήτειρα θεῶν ἐσάωσε καὶ ἀνδρῶν

[3] My translation. Sappho, Fragment 34 [Lobel and Page] –

Ἄστερες μὲν ἀμφὶ κάλαν σελάνναν
ἂψ ἀπυκρύπτοισι φάεννον εἶδος,
ὄπποτα πλήθοισα μάλιστα λάμπῃ
γᾶν [ἐπὶ πᾶσαν]
[…] ἀργυρία […]

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Article source:
https://davidmyatt.wordpress.com/2012/02/21/so-much-remorse/


The Supra-Personal

the-green-damask-room1

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

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The Supra-Personal

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Beldam, 2019

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Source: https://acausality.wordpress.com

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