A Question Of Interpretation

David Myatt

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We provide here two quotations from one of David Myatt’s post-2011 works {1} which echo what he wrote in his autobiography Myngath, {2} in parts two and three of his book Understanding And Rejecting Extremism, {3} and in other works such as Some Essays And Effusions, (4) and Extremism And Reformation. {5}

We ask readers of such quotations and of such works by Myatt the pertinent question of how they respond to them. Do they believe – along with those such as anti-fascists – that such writings by Myatt are deceptive, a ploy, the work of some “evil genius”, and thus that – as one anti-fascist propagandist wrote – “the presumption must be that [Myatt] is still actively involved” in neo-nazism?

Or do they believe that such writings are those of a man changed for the better by personal experience and who thus has rejected all types of extremism?

RDM Crew
May 2020

{1} Questions For DWM, 2017, https://regardingdavidmyatt.files.wordpress.com/2017/08/dwm-questions-2017-v1b.pdf
{2} https://regardingdavidmyatt.files.wordpress.com/2013/08/david-myatt-myngath.pdf
{3} https://regardingdavidmyatt.files.wordpress.com/2020/03/dwm-rejecting-extremism-v3.pdf
{4} https://regardingdavidmyatt.files.wordpress.com/2019/08/dwm-essays-and-effusions.v3b.pdf
{5} https://regardingdavidmyatt.files.wordpress.com/2019/09/reformation-extremism-v3b.pdf

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Two Quotations
Questions For DWM, 2017

It was a personal trauma that forced me to confront myself for who and what I was. In the hours following the tragic death of a loved one in 2006 I was so starkly reminded of the tragic death of another loved one some thirteen years before and how I felt in the hours, the days, after her death in 1993. I on that day in May in 2006 knew – starkly, gravely, bitterly, beyond words – that I had learned nothing meaningful in the intervening thirteen years.

It was as if in those intervening years – when I pontificated, when I sallied hatefully violently forth on behalf of one abstraction after another and incited hatred, violence, and terrorism, and caused others to suffer and die – I had sullied, demeaned, the life, the suffering, the love, the death, of a woman (Sue) who had never harmed anyone in her whole life and who had loved me in a simple, genuine, unaffected, loyal way. I just intuitively understood that they – those two woman who died too young – were far better human beings than I was or could ever hope to be […]

My peregrinations were unplanned, the mostly wilful but sometimes unwilful journeyings and explorations of an arrant, selfish and arrogant, individual who certainly does not believe or assume that he, after decades, has achieved some sort of a ‘synthesis’.

Instead, my supposition is of still being flawed, of still learning; of still striving – and so often failing – each day to live as I feel I should, as an honourable, compassionate, tolerant, person wordlessly aware of and appreciative of the numinous.

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The Anti-Fascist Campaign Against Myatt

David Myatt

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The anti-fascist campaign against David Myatt, the demonizing of Myatt, began in 1984 when Gerry Gable – of Jewish descent, a police informer, founder of the anti-fascist Searchlight organization and editor of the magazine of the same name – told the police that he had information that Mr Myatt was responsible for the murder of Hilda Murrell, an elderly and active campaigner for Nuclear Disarmament. {1}

As a result of receiving this information Detectives from Shrewsbury police interviewed Myatt twice. First at his home in Church Stretton, and then at his place of work, a large country house in South Shropshire where he was employed as a gardener. As a result of those interviews Myatt was eliminated from their inquiries.

Gable also informed Jenny Rathbone – a research assistant for ITV’s World in Action programme who were researching the murder of Hilda Murrell – about his suspicions regarding Myatt, as a result of which Jenny Rathbone interviewed Myatt and his then wife at their home in Church Stretton. Myatt – who at the time did not know the source of the allegations – denied any involvement, and, in the subsequent World in Action television programme about Hilda Murrell, Myatt was not mentioned.

Myatt was later to learn the source of the allegations and that they stemmed from the publication of his text Vindex, Destiny of the West in the January 1984 edition of George Dietz’s Liberty Bell magazine. {2} For Gable and his cohorts were outraged by Myatt’s defence of National Socialism and the Third Reich.

Despite this failure by Gable to have Myatt arrested and his failure to have Myatt smeared by the mainstream media, Gable continued to inform the police and the media about Myatt and his activities, culminating in 1998 when, having enlisted the help of Michael Whine – also of Jewish descent and then chairman of the influential Board of Deputies of British Jews – Detectives from SO12, Scotland Yard, {3} acting on the information received from Gable and Whine, conducted a dawn raid on Myatt’s home, then in a village near Malvern where he lived with his third wife and two children and worked on a nearby farm. The raid was named Operation Periphery.

The Detectives searched Myatt’s house for around seven hours, seized his computers and files, arrested him on suspicion of incitement to murder and incitement to racial hatred, {4} and interviewed him at Malvern police station. Myatt was later released on bail, pending further inquires, with one of his bail conditions being that he attended Charing Cross police station in London on a regular basis. {5}

However, the fact that Myatt, in 1998, was on bail charged with various and serious criminal offences did not deter Gable and his cohorts from publishing a special edition of Searchlight magazine in April 1998 under the headline The Most Evil Nazi in Britain. {6} It seems they were most annoyed at Myatt founding and leading the National-Socialist Movement which consisted of the hundred or so members of Combat 18 still loyal to Charlie Sargent, the founder of Combat 18.

In their hatred of Myatt, the anti-fascist Searchlight crowd – which at the time included Myatt-baiter Nick Lowles – made, in that edition of their Searchlight magazine, scurrilous allegations about Myatt and about his alleged involvement with the Order of Nine Angles without providing anything probative – any evidence – for their allegations.

Their campaign against Myatt continued, resulting in articles about Myatt in their July 2000 special edition of Searchlight devoted to the London “nail-bomber” David Copeland, and in which edition of their magazine Myatt was described as a “theoretician of terror” with Searchlight repeating their unproven and malicious allegations about Myatt being involved with Satanism.

The Searchlight campaign against Myatt resulted in him being interviewed by a reporter and film-crew from the BBC television programme Panorama who were making a “documentary” about David Copeland. An extract from that interview was included in the broadcast programme. {7} Unsurprisingly, the Myatt-baiter, and fanatical anti-fascist, Nick Lowles was an assistant producer of that television programme.

Following the semi-retirement of Gerry Gable from Searchlight due to ill-health, and the departure from Searchlight of Nick Lowles (due to him, so we are informed, trying to bribe Sonia Gable, wife of Gerry Gable) and then the rise of Lowles as an anti-fascist media pundit – aided by the influential billionaire George Soros, also of Jewish descent – the campaign against Myatt was dormant for many years as Myatt-baiter Nick Lowles concentrated on consolidating his position as Britain’s leading “authority” on modern British fascism, creating his so-called “Hope Not Hate” organization in the process.

Then in 2019, with his media-position and that of his so-called “Hope Not Hate” organization secured as “authorities” on modern British fascism, he returned to his Myatt-baiting, writing a 2019 article about the Order of Nine Angles and an article about Myatt which were strewn with errors and replete with unproven allegations. {8} He even claimed to have interviewed Myatt in 2001 when in fact the interview took place in 1998, as attested by both the July 2000 edition of Searchlight magazine and by Myatt himself. {9} It was most pleasing to the Myatt-baiting Lowles that the mainstream media in Britain – such as The Daily Telegraph, The Sun, The Guardian – reproduced his allegations about Myatt and the Order of Nine Angles verbatim and did not bother to have their journalists investigate the facts.

However, not content with this, the Myatt-baiting Lowles – financed as he still was by the influential billionaire George Soros, and employing as he did and does The Big Lie technique – repeated his malicious and unproven allegations about Myatt again not only in a “Hope Not Hate” report published in 2020 but also in various internet “podcasts” {10}

Despite being challenged to provide actual evidence for his allegations {11} he has failed to do so. Meanwhile, others – such as journalists Jake Hanrahan and the BBC’s Daniel De Simone {12} – have accepted without question what the Myatt-baiting Lowles has written and said. Which of itself goes to prove just how effective The Big Lie technique is in our modern times.

All of which raises the question of just why Mr Myatt – from 1984 to the present – has been the subject of anti-fascist, and of Jewish, hatred and propaganda.

Is what Myatt wrote during his neo-nazi years (1968-1998) so dangerous to the current Magian status quo? {13}{2} Is his recent – post-2011 – pagan philosophy of pathei-mathos also so dangerous to the current Magian status quo? {14}

If so, that would explain such a hateful and long-lasting campaign to discredit him.

Haereticus
April 22, 2020

{1} Regarding the murder of Hilda Murrell see the book Unlawful Killing: The Murder of Hilda Murrell by Judith Cook (Bloomsbury Publishing) 1994.

{2} A facsimile of Myatt’s text is available at https://regardingdavidmyatt.files.wordpress.com/2019/01/myatt-vindex.pdf

{3} SO12 was an elite special operations unit based at Scotland Yard, London, and consisted of detectives from Special Branch. In subsequent years SO12 became part of what is now SO15, the Counter Terrorism Command.

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

{5} Charing Cross police station was near to Scotland Yard, and Myatt was interviewed there by Detectives from SO12.

{6} https://regardingdavidmyatt.files.wordpress.com/2020/04/searchlight-1998.png

{7} https://web.archive.org/web/20150908040728/http://news.bbc.co.uk/hi/english/static/audio_video/programmes/panorama/transcripts/transcript_30_06_00.txt

In 2001, Myatt was informed by SO12 that all criminal charges against him were dropped, as there was not enough evidence to pursue a prosecution. See Vacca, John R. “Computer Forensics: Computer Crime Scene Investigation”, Charles River Media, 2005, p.420

{8} https://regardingdavidmyatt.wordpress.com/fake-news/

{9} https://regardingdavidmyatt.wordpress.com/meeting-with-nick-lowles/

{10} https://regardingdavidmyatt.wordpress.com/2020/03/04/demonizing-mr-myatt-again/

{11} (i) https://wyrdsister.wordpress.com/2019/12/01/open-letter-to-nick-lowles/ (ii) https://wyrdsister.wordpress.com/2020/03/14/the-lies-of-nick-lowles/

{12} (i) https://wyrdsister.wordpress.com/2020/04/10/o9a-rising/ (ii) https://wyrdsister.wordpress.com/2020/04/19/o9a-rising-part-two/

{13} A collection of Myatt’s National Socialist writings are currently available at https://regardingdavidmyatt.files.wordpress.com/2018/11/myatt-selected-ns-writings1.pdf

{14} (i) https://regardingdavidmyatt.wordpress.com/2019/11/18/a-modern-pagan-philosophy-2/ (ii) https://regardingdavidmyatt.wordpress.com/2019/06/03/western-paganism-and-hermeticism/

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The Harsh Reality

odal3

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In regard to the Covid-19 pandemic, I have six concerns about current government policy in the UK, in the US, and elsewhere in the lands of the West.

The first is that the UK government, like many States in the US, have issued decrees which almost overnight have taken away our basic freedoms, our right to make our own decisions and act on those decisions.

The second concern is that other decrees have, again almost overnight, forced businesses to close and taken away the livelihood of many people. The result has been the unprecedented loss of our social lives and thus of the type of society we in the West have known for centuries, such as going to the Pub, going to and taking part in sporting and other outdoor events, going on holiday in our land, playing games – such as football – on a beach. Not even during two world wars was our social life curtailed in such a way, with those wars resulting in millions more deaths than are predicted from the current pandemic.

My third concern is that we as a species have survived worse pandemics in the past, like The Black Death and the 1918 pandemic, with The Black death – which was 90% fatal, unlike the relatively low 5% mortality rate of Covid-19 – being one of the causes that led to the European Renaissance and positive changes in Western society. We survived such pandemics because of three things: what is known as “community immunity”, genetics, and because such adversity aids our evolution: Was mich nicht umbringt, macht mich stärker.

In terms of genetics and community immunity, some people – only a few in the case of The Black Death for example – are naturally immune, with many who are infected surviving and becoming immune and passing on their immunity to others through social contact.

My fourth concern is that the tyrannical-like decrees by Western governments and the meek compliance to such decrees by most of our folk shows how passive we as folk seem to have become, and how powerful and tyrannical our so-called “democratic” governments can be, which perhaps does not bode well for our future.

My fifth concern is that current data shows a relatively low mortality rate from Covid-19 with most who die being elderly or having underlying health problems. This data does not – at least to me – justify the panic, the constant propaganda, the FUD (fear, uncertainty, doubt) by the government and the media, and the tyrannical “lock down” imposed on us.

My sixth concern is that most of our folk – and even some National Socialists – seem to have forgotten or neglect the fact we have created the most civilized society ever known not by “staying safe”, not by “staying home”, but by accepting and overcoming challenges and disasters, by being defiant, and by accepting that death is a fact of life and even in some cases is or may be necessary. Every year in the UK, for example, there are around 600,000 deaths from various causes. Will there be an additional 600,000 deaths from Covid-19 in the UK? Not even the worse case scenario suggests such high mortality.

Which brings me to my final point, which is that in respect of Covid-19 governments rely on scenarios which are the result of computer models and inputted data. The accuracy of the models is unproven, and the data which is fed into the models has been selected based on certain criteria and may be inaccurate or selected on the basis of fallible assumptions. In other words, the predicted mortality rate for Covid-19 is only a current “best guess”.

Thus my answer to what might be done instead of panic, lock down, and “best guesses” is to help the sick and the dying, but allow Nature to take its course and develop community immunity, accept there will be deaths, continue with our Western, social, way of life, and move on, learning from the tragedy, and thus change, adapt, evolve. To me, this would be the National Socialist thing to do.

The harsh, the stark, reality of our human history, a reality we as a folk once accepted and was part of our ancestral tradition, is – as I noted in a previous article – “that many of us die or will die from disease, viral or otherwise; that elderly people are more prone to die from infections – viral or otherwise; that epidemics and pandemics and disease – from the Black Death to the Spanish 1918 pandemic to malaria – are a fact of Nature and a means whereby we have changed, evolved; that we can either accept the power of Nature, and who and what we are, or we can try to struggle against Nature and try to conquer Nature and believe we are fighting a war against epidemics and pandemics and disease.” {1}

It is sheer arrogance – hubris – for us to believe we can fight Nature and win. Our ancestral wisdom informs us that we should work in balance with Nature, not against it.

This working in balance with Nature is, I believe, enshrined in National Socialism and implies an acceptance of the stark, the harsh, reality of civilizations and especially the stark reality of the birth, growth, evolution of our Western civilization. If we do not accept this stark reality how can we hope to even maintain, to defend, our civilization?

The current crises has revealed how tyrannical our governments can be and now are, and how many of our folk do not know or cannot accept the harsh reality behind our Western civilization and the harsh reality needed for us to defend it, and develop it, and ourselves, further.

For my view is that it is tyranny for the government – any government – to confine most people to what is in all but name “house arrest” and to take away our centuries old liberty to, for example, go to the Pub or watch or take part in outdoor sports or other events, or travel somewhere in our land for a holiday, or play a game of football on a beach.

Our governments have now shown that they have total power – they command what we do and where we go, ultimately on pain of imprisonment if we don’t pay the fines imposed by the police for breaking what the government has commanded. Their commands have totally disrupted our Western societies in an unprecedented way.

It has also shown just how meek and tame we as a folk seem to have become. That there is a meek compliance to such government decrees by most of our folk shows how passive we as folk have become. Would Vikings, would the Anglo-Saxons, would the Kelts, would Germanic tribes, have embraced such a message as “stay safe at home” and obeyed their tyrannical overlords? Would they have been bothered by deaths from disease, viral or otherwise, to the extent of staying meekly in their dwellings? Or would they have accepted that death – from disease or from war or from other causes – is a natural and necessary fact of human life and thus continue to live, and to fight, according to ancestral custom?

Thus, the question really is: what have we, as a folk, now become or are becoming?

D.L.
April 2020 ev

{1} https://regardingdavidmyatt.wordpress.com/2020/03/24/covid-19-update/

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Covid-19 Update

odal3

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Today, Monday 23 March 2020, the Prime Minister of Britain – grandson of a Russian Jew, and great-grandson of a Turkish Muslim – sits like a dictator in a plush room flanked by the national flag, and by means of a live televised broadcast announced to the nation that even more tyrannical measures will be introduced which will severely restrict the rights and liberties of ordinary citizens. All the name of “public safety” and “protecting life”.

For now – today – “public safety”, protecting life, and the fight – the war – against the new viral enemy has replaced slogans about the fight – the war – against terrorism and replaced even older slogans about the so-called “evil” of Nazi Germany and the need to fight a “total war” in order to protect and save democracy. The rhetoric is the same: only the name of the enemy, and the means to fight this new war, have changed.

Meanwhile, the social fabric of our British society – going to the pub, to bars, to restaurants, going to concerts and events, playing or spectating at outdoor sports, sending our children to school, and so on – slowly breaks down. There is no time-scale for when life will return to normal. If, after this, it can ever return to normal.

What is happening is dystopian. The powerful politicians, like the Prime Minister, the wealthy and the well-connected, continue with their lavish lifestyles in their mansions or in their large residences with their manicured gardens, while ordinary folk have to endure shortages of food and domestic essentials, lose their jobs because their places of work have been shut down, and are told to stay indoors or risk fines or risk being taken away and forcibly placed in isolation. Gatherings in public of more than two people who do not live together have been declared illegal.

That there is no vocal or organized dissent – in the media, from politicians, even from anarchists and nationalists – about the severe and unprecedented and tyrannical restrictions of the rights and liberties of ordinary citizens is extraordinary. It is as if the majority of people uncritically believe what the government and the media tell them. Which belief and lack of active dissent allows tyranny to survive and propser.

Yet the government policy of (i) isolating ourselves – for up to 12 weeks in the case of those considered to be most at risk in terms of health – and (ii) of “social distancing” and (iii) of “lockdown”, of closing pubs, bar, restaurants, and other aspects of our social society, is not based on fact but on speculation.

The speculation is that hundreds of thousands of people will die if government policy is not followed and enforced. That we would be selfish and irresponsible if we did not do what the government demanded. There is currently no data, no verifiable research, which supports such speculation.

What the latest data – March 21-23, 2020 – does reveal is that worldwide there have been 332,935 confirmed cases and have been 14,510 deaths. {1} In Britain there have been 5,683 confirmed cases and 281 deaths.

This means that the survival rate – even in the worst affected areas, such as Italy and Spain – is greater than 90%. In other words, Covid-19 is not a new Black Death; not a pandemic like the Spanish influenza of 1918. And thus does not require such draconian, such tyrannical, measures.

In addition, the policy of isolation, of social distancing and of “lockdown” does not allow for community – herd – immunity, which for millennia has been Nature’s way of protecting us, en masse, from pandemics. This is the immunity that develops in the general population because those who have been infected and survived pass on such immunity to others as a result of social contact. This is what occurred, for example, during the 1968-1969 Hong Kong influenza pandemic the death toll from which was reduced because a significant portion of people had some immunity to the virus as a result of community immunity.

What the government and their vocal supporters in the media and elsewhere also do not want to acknowledge is that it is a fact of life, part of our nature as mortal biological beings, that many of us die from disease, viral or otherwise; that elderly people are more prone to die from infections – viral or otherwise; that epidemics and pandemics and disease – from the Black Death to the Spanish 1918 pandemic to malaria – are a fact of Nature and a means whereby we have changed, evolved; that we can either accept the power of Nature, and who and what we are, or we can try to struggle against Nature and try to conquer Nature and believe we are fighting a war against epidemics and pandemics and disease.

The government and others have chosen to struggle against Nature since it seems that they want to be seen as “saviours” in a much hyped “new war” against Nature, and because they fear that the option of working with Nature – through community immunity, and allowing our societies to carry on almost as normal – may mean they will be somehow blamed for inaction when people die during the new pandemic.

In other words, they have taken the short-term, short-sighed, political option, disrupting society in an unprecedented way, rather than the option that ancestral wisdom, that an understanding of Nature reveals: of community immunity; of ourselves as biological beings prone to illness and accidents, and of how epidemics and pandemics can be a means whereby we as a species change and evolve. As The Black Death – which unlike Covid-19 was almost always fatal – brought about positive social, religious, and political changes and the European Renaissance itself; for as Nietzsche wrote, Was mich nicht umbringt, macht mich stärker.

That such ancestral wisdom is enshrined in the modern political philosophy of National Socialism {2} is, of course, one more reason why modern Western politicians and the media have chosen the short-term, short-sighed, political option of disrupting society in an unprecedented way. For they have so demonized National Socialism and the folk society of The Third Reich for so many decades – made it a modern heresy – that the majority of our folk have no conception of how that political philosophy enshrines our native, our European, ancestral wisdom.

Which ancestral wisdom does not mean the heartless way of being indifferent to suffering and letting people die, as politicians and many others mistakenly believe. Rather it means caring for the sick and the dying; letting society function almost as normal; allowing for the development of community immunity, and introducing measures which encourage the benefits of outdoor exercise. There is only one country in the world which, so far, has taken this route: Russia, where its leader Vladimir Putin has not imposed “lockdown” and who recently was out and about in Crimea, meeting crowds and shaking hands, and not socially-distancing himself. {3} This natural approach by President Putin – this ray of hope – may, however, change. If it does change {4} then we who are of European descent face a bleak future, our only hope – it seems to me – to carry within our hearts the truth about National Socialism and personally pass on this truth to others.

D.L.
March 2020 ev

{1} https://www.who.int/emergencies/diseases/novel-coronavirus-2019
{2} Refer, for example, to Myatt’s 1990s essay The Meaning of National-Socialism, and his Esoteric Hitlerism: Idealism, the Third Reich and the Essence of National-Socialism which are included in https://regardingdavidmyatt.files.wordpress.com/2018/11/myatt-selected-ns-writings1.pdf
{3} https://www.bbc.co.uk/news/world-europe-51972974
{4} Update, 31 March 2020. It has changed, to “lockdown”, https://www.bbc.co.uk/news/world-europe-52109892

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Magian Foundations Of Anti-O9A Propaganda

odal3

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Foundations Of Anti-O9A Propaganda
(pdf)

Extract:

The recent and, as of 15 March 2020 ongoing, campaign by an antifascist political interest group to have the Order of Nine Angles (O9A, ONA) banned by the British government not only required two things in particular but also implies something important about our epoch – about the societies of the modern West – and about what has become, since World War Two, its shared ethos and its orthodoxy.

One requirement was that the campaign be based on the Big Lie (große Lüge) technique of propaganda where a lie – or several lies – is or are repeated so often by so many and by various means that a large proportion of people accept the lie or lies as fact even though nothing probative – no evidence based on primary sources – is ever presented. The second requirement is that the enemy or enemies – in this case the O9A and Mr Myatt – are demonized by many and various means, which in this epoch means through social media platforms, through the mainstream media such as newspapers and pseudo-documentaries, via the medium of websites and forums, and by the leaders and activists of an antifascist political interest group meeting with mainstream politicians, and the police, and spinning their yarns and their lies in the hope of influencing or persuading those politicians and the police.

What is implied by this antifascist campaign is that both the campaign itself and the antifascist political interest group represent the orthodoxy, the ethos, of our epoch with the O9A and Mr Myatt perceived as enemies who seek to undermine and replace that orthodoxy with a new ethos. In other words, they are perceived as heretics although the anti-O9A campaign, the antifascist political interest group, and their supporters, are careful not to use the word heretic in respect of the O9A and Mr Myatt since if they do use that word some people may discover the truth about the current orthodoxy. Instead, they use expressions such as “promoting hate speech” and “promoting extremism” and “encouraging terrorism”.

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Article source:
https://wyrdsister.wordpress.com/2020/03/16/magian-foundations-of-anti-o9a-propaganda/

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Strange Life Of Myatt

David Myatt

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Editorial Note: In view of the recent repetition of unsubstantiated rumours about David Myatt {1} we republish here an article from 2016 which provides a reasoned view of Myatt derived from a study of his letters and writings. {2}

{1} See for example https://regardingdavidmyatt.wordpress.com/2020/03/04/demonizing-mr-myatt-again/
{2} A pdf version of the article is available at: https://regardingdavidmyatt.files.wordpress.com/2017/03/myatt-strange-life-v2.pdf

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The Strange Life Of David Myatt

One of the interesting things about the strange life of David Myatt is that there are several different interpretations of both his motives and his personality. The three most common interpretations – advanced and commented on by academics, by journalists, and others – are:

(i) That he is Anton Long, founder of the Occult group the Order of Nine Angles (ONA, O9A), and an “extremely violent, intelligent, dark, and complex individual” {1} who is “paramount to the whole creation and existence of the ONA,” {2} whose “Nazism and Islamism are merely instruments for the ONA’s underlying sinister esoteric plots.” {3}

(ii) That his somewhat itinerant adult life has been a Faustian, experiential, quest, with him drifting toward an unknown destination.

(iii) That he has been on a life-long ‘sinister-numinous’ quest, both Occult and practical (esoteric and exoteric), and has now discovered the wisdom and the self-understanding that is the goal of such a quest.

According to the first interpretation, his poetry {4}, his published private letters {5} and post-2011 writings about his philosophy of pathei-mathos are either a clever ploy by a real-life Trickster to disguise his real ‘sinister’ nature or were written by someone else, or some others, as a deception.

According to the second interpretation – advanced by Myatt himself and some of his supporters – such writings are genuine and document the interior struggles, the vacillation, and the learning from experience, that occurred from around 2002 until 2010; struggles, vacillation, and a learning that he makes mention of in both his autobiography Myngath and in his essay The Development Of The Numinous Way.

According to the third interpretation – advanced by some supporters of the O9A – such writings document the feelings and the understanding germane to someone who, questing for decades along the O9A Seven Fold Way, has entered and passed beyond the Abyss and thus discovered Lapis Philosophicus.

In respect of which interpretation of Myatt’s life is the most plausible, it is my contention that Myatt’s poetry, his published private letters, and his post-2011 writings about his philosophy of pathei-mathos, can provide the answer: that they hold all the clues necessary to arrive at a satisfactory and rational solution.

The Necessary Research

What is most surprising about those who advance and write about and believe one of the above explanations is that it appears that none of them have actually studied, in detail, and critically commented upon, Myatt’s poetry, his published (pre-2009) private letters and his post-2011 writings about his philosophy of pathei-mathos.

For among the questions that should be asked, in relation to such works, are the following. (i) What do they express in terms of personal feelings and weltanschauung? (ii) What do they reveal about the writer and his style of life? (iii) Are they internally – and over the time span under consideration (2002-2011) – consistent? (iv) How do they relate to Myatt’s life at the time they were written? (v) Are they all consistent with Myatt’s own explanation of his life as described in his autobiography Myngath {6} and in his post-2011 essays such as The Development Of The Numinous Way? (vi) Could someone who faked the letters – for whatever reason – maintain a consistency of feelings for so many years? {7}

Is what Myatt explained in Myngath the truth of his life or the sly words of a trickster? He wrote:

“For the reality of my past nine or so years is not that of some sudden life-changing revelation, but rather of a profound inner struggle whose genesis lay years before – in my experiences with and passion for women; in my time in a monastery; in my ever-growing love for Nature and my involvement with English rural life; in Sue’s illness and her tragic death.

This intense struggle was akin to an addiction, and I an addict addicted to abstractions. A struggle between my empathy, my understanding, my pathei-mathos, and my life-long belief, itself an abstraction, that somehow in some way I could make a positive difference to the world and that such abstractions as I adhered to, or aided or advocated were or could be a beginning for a better world, and that to achieve this new world certain sacrifice were, unfortunately, necessary.

A struggle which gave rise to what became – refined, and extended, year after year – The Numinous Way, and which struggle was an interior war to change myself, to actually live, every year, every month, every week, every day, suffused with an empathic awareness and a desire not to cause suffering; the struggle to abandon abstractions.

For nine years or so this interior struggle wore me down, until it gradually faded away. It was akin to cycling up a long steep mountain climb in mist and drizzly rain, struggling on against one’s aching body and against the desire to stop and rest; and not being able to see the end, the summit, of the climb. And then, slowly, the drizzle ceases, the mist begins to clear, the road becomes gradually less steep, and one is there – in warm bright sunshine nearing the summit of that climb, able to see the beautiful, the numinous, vista beyond, below, for the first time, and which vista after such an effort brings a restful interior peace, the silent tears of one person who feels their human insignificance compared to the mountains, the valleys below, the sky, the Sun, and the vast Cosmos beyond: the wyrdful nature of one fleeting delicate mortal microcosmic nexion which is one’s own life.”

Post-2009 Letters And Writings

In 2012 Myatt was contacted, via e-mail, by a journalist employed by the BBC and, over subsequent months, they exchanged correspondence via that medium. In 2013 Myatt published edited extracts from some of this correspondence in Part Three of his book Understanding and Rejecting Extremism: A Very Strange Peregrination (ISBN 9781484854266). He also included some of this correspondence – and some other correspondence with a few other individuals around the same time (2011-2012) – in a posting on his weblog under the title Just My Fallible Views, Again. {8}

This correspondence is not only quite remarkable, given the various assumptions made about Myatt since at least the 1980s, but also is a significant development of the feelings expressed in his pre-2009 private letters. In those pre-2009 letters a certain lofty (even an arrogant) presumption of knowing – of having understood himself and the world – emerges time and time again, as well as certain pontifications based on various abstractions, while the later letters are replete with a certain humility. For instance, in one of these 2011-2012 letters he writes:

“The problem in the past had been me, my lack of understanding of myself and my egoism. It was my fault: not the place, not the time, not the people, for I so desired with that arrogance of youth to exchange this paradise, here, for those ideas, the idealism, the abstractions, I carried around in my prideful hubriatic head. Seldom content, for long, since happiness came with – was – the pursuit, or the gratification of my personal desires. So destructive, so very destructive. So hurtful, inconsiderate, selfish, profane […]

In a letter sent to the BBC journalist he wrote:

[My] recent propensity to be somewhat subsumed with a certain sadness [arose] from not only pondering on such questions as pathei-mathos, the causes/alleviation of suffering, and the nature of religion, expiation, and extremism, but also from understanding, from feeling, just how much suffering I personally have caused during my extremist decades and knowing that had it not been for the tragic death of a loved one some six years ago I would most probably have continued my career as a suffering-causing extremist.

He was even more explicit in another letter to a different correspondent and dated November 2012:

“The reason why I now do not – and have no desire to – “get involved with social change” (or to “go out into the world and try to give something back” as another correspondent recently expressed it) is the reality of me having made, and knowing and feeling I made, so many mistakes, shown such poor judgement, been so arrogant, so selfish, for so many decades – for most of my adult life. Given this reality, I simply do not trust myself anymore not to cause suffering, not to make even more mistakes, not to show poor judgement again. Just as I know my responsibility, my blame, for those my past mistakes and their human consequences. Thus, why would I want to inflict myself on the world anymore? […]

For the simple honest truth is that I now feel, in my very being, that I have no right to, can find no justification for me to – beyond that necessitated by personal honour in the immediacy of the moment – interfere in the lives of others, in however small a way even if my initial motives might be (or seemed to me to be) good. For who I am to judge, decide, things beyond the purvue of empathy and a very personal honour? I am just one fallible exceedingly error-prone human being with a long proven history of impersonal interference, of hubriatic, suffering-causing, and selfish, deeds. Someone who does not trust himself anymore and who values and tries to cultivate wu-wei.”

In a rather remarkable letter dated December 2nd 2012, he explained that:

“In respect of religion, there seems to have grown within me, this past year, a feeling regarding prayer, especially contemplative prayer, or rather that quiet way of being when – with no expectation of or belief in God – no words are desired or required and one is aware of the numinous in such an unaffected way that there is a calmness emanating not from within – not caused by our knowing or feeling of self – but from that ineffable vastness beyond which includes us and all the life that seeps into us, there in our stillness: emanations, of not only the dreams, the hopes, the love, the sadness, the sorrow, the grief, the pain, the joy, the tragedy, felt, known, experienced by we humans millennia after millennia, but also of the being, the essence, of the other life around us, here as Nature, and elsewhere, which, as we, ‘hath but a short time to live’.

A feeling, an intimation, of perhaps in some small way now understanding the Latin Opus Dei – Officium Divinum – as a needful daily reminder of our needful humility, as the plaintive cry Miserere Mei, Deus so reminds, and as the Namaz of Islam also so reminds with its Ruku, Sajdah, and recitation of Subhana Rabbiyal a’la. A needful daily reminder that we are transient beings, prone to dishonour, selfishness, and hubris, but who can be loving and kind, and beings prone to the charisma, the temptation, of words, either our own or those spoken or written by others. A reminder that we can so easily forget, have so often forgotten, that gentleness, that modest demeanour, that understanding, which derives from an appreciation of the numinous and also from one’s own admitted uncertainty of knowing and one’s acknowledgement of past mistakes. An uncertainty of knowing, an acknowledgement of mistakes, that often derive from πάθει μάθος.”

All these sentiments, these feelings, are so consistent over so many years, chime so well with his poetry, with the feelings that run through his pre-2009 letters, with his autobiography Myngath, and with post-2011 writings about his philosophy of pathei-mathos, that it seems inconceivable to me that they are artful constructions – fakes – by someone else (or some others) or the product of some ‘sinister trickster’ who has consciously adopted a certain persona in order to try and fool people. Also, what they express is a mysticism, a reverence for and an appreciation of the numinous, so at odds with the ethos and the practice of Satanism – of whatever variety – that it is also inconceivable that they were written by a Satanist or even by a practising Occultist.

My conclusion, therefore, is that his somewhat itinerant adult life has been a Faustian, experiential, quest, with him drifting, stumbling, toward an unknown destination, which destination he has finally reached and which destination he in his post-2011 writings and letters has striven to describe.

JR Wright
2016

Notes

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

{2} Senholt, Jacob. The Sinister Tradition. Paper presented at the international conference, Satanism in the Modern World, Trondheim, 19-20th November, 2009.

{3} Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in Per Faxneld & Jesper Petersen (editors) The Devil’s Party: Satanism in Modernity, Oxford University Press. 2012, p.207

{4} DW Myatt. Relict: Some Autobiographical Poems. 2014. ISBN 9781495448386.

{5} Letters dating from 2002 to 2009 are currently (September 2016) available at https://regardingdavidmyatt.wordpress.com/selected-letters/ with a few of these (and other) letters included in Part Two of Myatt’s book Understanding and Rejecting Extremism: A Very Strange Peregrination, published in 2013, ISBN 9781484854266.

Some letters dating from 2011 were included in Part Three of the aforementioned book.

{6} David Myatt. Myngath: Some Recollections of a Wyrdful and Extremist Life. 2013. ISBN 9781484110744.

{7} While those who believe the ‘fakery theory’ might object that there is no proof the letters were written on the dates given – that is, they might all have been faked within a relatively short period of time – the evidence indicates otherwise. For many of the letters were published on the website of a Myatt supporter from 2005 onwards, as the following link reveals: http://web.archive.org/web/20050205011512/http://www.geocities.com/davidmyatt/

The letters that are in the pdf compilation {5} and also available in that web archive, and in some subsequent archives, include the following: (i) Preco preheminencie, (ii) A Fine Day in Middle June, (iii) One Hot Sunny Day, Almost Mid-July; (iv) The Buzzards Are Calling Again; and so on.

{8} https://davidmyatt.wordpress.com/about/just-my-fallible-views-again/

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Appendix
Some Quotations From The Letters of David Myatt (2002-2009)

[Untitled] February 2003

How foolish, to forget my own understanding: to forget the remembering, the pain, that shaped, changed, evolved such empathy as I possessed so much that – when alone as now in such places as this – I knew the past, felt the future, and, burdened by such knowing, tried hard to keep away the tears of so many centuries of sorrow, so little insight lived.

So hard, it seems, to renounce the passion of a life, as when a relationship of lovers falters, stalls, restarts to stall again; seldom a clean and sudden leaving. Feelings, memories, linger. And there is guilt. Let us not forget the guilt, the hope; the guilt of a duty abandoned […]

Tomorrow, I could have been elsewhere, in a teeming city, talking words of war as if my old hope of inspiring noble deeds to aid those far less fortunate than me was still real in a modern urban world too tired of silence, patience, and too afraid of numinous stillness. I choose not to go; not to speak, and instead will – the goddess permitting – sit here again suspended in time between brown, green and blue […]

If I have anything real to leave in remembrance, let it be such words as these: not the strife; not the anger; not the deaths; not the agitation for action. These are the words of a Spring, newly born between Sun and earth, bringing joy to a man whose hands, back and face have borne the cold toil of outdoor work in Winter.

I hope I do not forget this warmth, this beauty, again…

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One Week Beyond Mid-Spring, 2003

It was hope – and another lost love – which took me, once and a decade or more ago, to Egypt to travel in the desert as if such traveling might bring a forgetful peace. It did not work, despite the grim toil of that long journey, and it was only when I returned to Cairo that I forgot. I remember it so well: I had gone, out of politeness, to a concert to see and listen to some singer which some Egyptian I had met enthused about. And there was such beauty there, in her, her voice, in the music, as she sang of many things. Such sadness; such joy, such an embracing, for me, of another world, another culture. I was at home there, listening, feeling, with the audience as the beautiful Samira Said sang, and ever since – in times of personal sadness, rejection, such as this – I remember her concert, or listen to her songs {1}, reminding me of how I am not alone, of how others have, and do, suffer, and have cried, and laughed, and sang of their problems, personal, political, social and otherwise. But most of all I remember that there is another world out there of different, vibrant, cultures, of good people striving in their daily mostly toiling lives with hope for a better more honourable world for themselves, their family, their children, their land.

1) In a recent letter Myatt added: “In the past few years she has changed her style somewhat, less Arabic, more Western. While this new style is interesting, some – myself included – prefer her earlier songs and recordings.”

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[Untitled] April 2003

There is, of course, peace here, while the warm Sun lasts and there is some physical tiredness from the hours of physical work, and the very early, Dawn, start. But there is also not only an undercurrent of sad loneliness – for she whom I love has gone, to another – but also an intimation of the past when action, violence, in the world to change the world, brought that exhilaration which true, honourable, warriors know and often seek and which is an end to such loneliness…..

So, to be honest, there is temptation, even here, amid this quiet rural splendour: the temptation to be again what I was when action, a goal, a seeking, an assignment, made me a harmony of body, mind, soul, and life became suffused with a glory redolent of the gods because life was lived on a different, higher, level. There were then no obstacles that could not be overcome; no doubts; not even any self- reflexion.

Is this, then, just one of those periods in my life – of months, maybe a year – when I quietly drift, suffused with the numen, before returning to that other world, of duty, of exploration, of challenges, where lives the honourable warrior? I do not believe it is one of these periods, but I could be wrong; I have been wrong in the past.

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We Have Been Led Astray, May 2003

How many times have I myself known the simple, gentle, warmth of a love shared? And how many times have I turned away from that toward what I assumed or believed or felt was a duty, thus hardening myself? So much lost, for so little. So much suffering and sadness created by me, in others, in the world: and for what? So much sadness and suffering caused within myself by such a loss.

The truth I have painfully, slowly, discovered in this, the fifth decade of my strange wandering life, is that there is no noble, no good, no honourable duty to anything or anyone which can contradict such love, or reject it, or place it second. What honourable, noble, duty there is can only arise from such love or join with that love in a natural, dwelling, way as when two people, a family, settle to dwell on the land and through their dwelling, their labour, their toil, their love, they create a way of life which is in harmony with all other life, with Nature, and especially with their own loving, rational, honourable, human nature.

This is the quiet numinous way of restraining ourselves by concentrating on what is beyond words, beyond ideas: the way that some of the beautiful music of the past several hundred years is an intimation of, reminding us as it can of the greatest suffering, the greatest joy, and of our own place among Nature, in the Cosmos.

This is the quiet return that is needed – beyond all rhetoric; beyond all propaganda; beyond all ideas, political, religious, otherwise – and beyond all the forms that constrain and try to mould our human nature to some abstract theory or construct. For what is human is this love, this symbiosis between such love, such dwelling, such a gentle seeking yearning born of our questioning nature. All else – all other types of yearning, seeking, striving, duty – detract us and distance us from, or even destroy and negate, our true human nature, and from that evolution of this nature of ours which great music, great Art, great literature, rational ethical Science itself, provide us with an intimation of, a gentle yearning for.

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The Buzzards Are Calling Again, 2004

Many times, like the growing tree, there by that breeze, I have been swayed – swayed by the sleeping warrior within, who, awakened, has tempted me. So much dishonour in this world; so much I had to again strive to avoid involvement, ready as I was to go to defend the oppressed against the ignoble oppressor. It was, for me, the battle against dishonour that mattered, that called, that awoke – the living of the life of a warrior.

It was not the ideology, not the ideas, not the cause, or even the goals, for these were and are mere causal forms which do not, cannot, contain the essence itself even though, sometimes, they may presence part of it, as a Buzzard, circling, presences one small part of Nature’s life. What mattered then was the striving – the exhilaration of living which presenced honour in a moment, in an explosion of moments, so raising life up, upwards, towards a new living, a new way, nexion as it was to the essence itself, manifest as this essence was, is, can be, in the honour of a warrior. What mattered, then, was such a presencing by someone to redress the balance and bring some honour back into this world. Thus was I, am I, through such diverse presencing, such diverse involvement, a mystery to some, but not to myself… So I was swayed, tempted, and several times became alive again, a different alive as I forsook this quiet reclusive peace to travel, to engage, to live for a while a different way. And now, my work here having ended, I strain again against myself, feeling, feeling the presencing of that past, of those moments of life’s ecstasy.

What of my words, this past year, born of such peace, of such silent wisdom as has kept me here in this place? Have they changed anything, anyone? I do not think so. Are they then as flowers thrusting forth in Spring, born only to die each year, seeding themselves with the hope of rebirth in some future? I do not know, and shall lay this pen aside to close my eyes to I lie on my old coat upon the growing greening grass of one more burgeoning beautiful English Spring.

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TWS Nexion: Heretical Dialectics

O9A. One Image, Ten Thousand Words

O9A Insight Role

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TWS Nexion: Heretical Dialectics
(pdf)

Contents:

° Preface
° A Powerful And Influential Zionist Myth
° Reichsfolk: A New Interpretation Of National Socialism
° Zionism And The Zeitgeist Of The West
° Redefining Anti-Semitism: A Tale For Our Times
° Remembering The German Holocaust
° Holocaust Denial Will Not Be Tolerated
° The Vulgarian: Gift From Our Goddess
° The Vulgarian: Archetypal Homo Hubris
° The Vulgarian
° More Anti-Fascist Lies
° More Journalistic Propaganda
° Ignorance Regarding The O9A
° Appendix: The Satanism Of The O9A

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We republish here an eclectic – and heretical – selection of articles compiled by the TWS Oxonia nexion from often polemical – “dialectical” – articles published on their blog between 2016 and 2019.

Since several of the articles deal with National Socialism, often in the context of both the O9A and anti-fascist propaganda about the O9A, and copious mention is made of Mr Myatt, it seemed relevant for us to reproduce the compilation here.

Given the contents, it is worth mentioning our disclaimer and the two disclaimers made by the TWS nexion, the latter of which has been totally ignored by both anti-fascists and journalists writing about the O9A and its purported connections to neo-nazism:

“We – identifying as O9A and as an independent nexion applying the esoteric philosophy of the O9A including its code of kindred honour – interpret that philosophy as anti-Magian in essence and pro-NationalSocialist and fascist in exoteric practice and as required by the O9A’s Sinister Dialectic.

Our view – as supporters of our Western culture – is that a resurgent National Socialism, or a resurgent fascism, or something politically similar, embodies what is necessary to bring down the Old Order from whose ruins a New Order will emerge.

However, others identifying with or associating themselves with the O9A do not share our interpretation. Some interpret that esoteric philosophy as anarchistic; others as nihilistic; others as elitist in a cultured and aristocratic way.” O9A: The Exoteric And Esoteric Reality

“As has been stated many times by others associating themselves with or identifying with the Order Of Nine Angles (O9A, ONA) and also by us […] neither they nor “we” (our nexion) represent the O9A and neither do they nor we speak or write “on behalf of” the O9A.

No one, and no nexion, does or can speak or write “on behalf of” the O9A since the O9A is a modern and leaderless, non-hierarchical, occult movement/sub-culture founded on a particular esoteric philosophy and particular occult praxises, and a movement which an individual chooses to identify with.

It is most amusing and indicative that many O9A critics, some journalists, and even some academics continue to quote some article by someone associating themselves with or identifying with the Order Of Nine Angles as if that someone was declaiming some “official” O9A policy or was writing about some “official” O9A policy. Indicative because such O9A critics, journalists, and academics either do not understand what the O9A is or have failed to do the most basic research. For had they done such research they would have discovered that one of founding principles of the O9A is what has become known as the authority of individual judgment.” A Necessary Disclaimer

RDM Crew
2020

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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

°°°°°°°

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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