Myatt And Fringe Fluidity

David Myatt

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In an academic article published in January 2019 {1} authors Daveed Gartenstein-Ross and Madeleine Blackman argue that what they term fringe fluidity “is not just a process of inter-cultural borrowing and sharing of animosities that facilitate a congruence of extremist perspectives between neo-Nazi and extremist Islamist elements. Rather, fringe fluidity should be regarded as its own individual-level pathway into Islamist militancy.”

They write:

“One the most famous examples of fringe fluidity is David Myatt, a founder of the British National Socialist Movement. Myatt converted to Islam in 1998.”

They proceed to provide a reasonably balanced account of Myatt’s journey from Neo-Nazi to Muslim, ending their section on Myatt by writing

“Myatt eventually came to reject both Islam and extremism in favor of a new philosophical outlook that he dubbed the Way of Pathei-Mathos. Despite this later conversion, Myatt provides an example of how one’s commitment to anti-Semitism can bridge the ideological divide between Nazism and jihadism.”

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{1} Daveed Gartenstein-Ross & Madeleine Blackman (2019). Fluidity of the Fringes: Prior Extremist Involvement as a Radicalization Pathway. Studies in Conflict & Terrorism. Taylor & Francis. https://www.tandfonline.com/doi/abs/10.1080/1057610X.2018.1531545

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The Crusade Against Hate-Speech

David Myatt

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Applying Myatt’s Philosophy To The Real World:
Part Two

The Crusade Against Hate-Speech

The term “hate-speech” is, like the term “racist”, a modern abstraction and is an integral part of the new political crusade “against hate”.

The term “hate-speech” originated in America in the late 1930s and was used in a newspaper article in reference to a speech made by Adolf Hitler. It became current in the 1980s as a mass-noun to refer to speech or written material which is deemed to be inciting hatred or intolerance with especial reference to that directed at a specific ethnicity or to a religious belief or to a sexual preference for someone of the same gender.

In terms of its definition and use what is important is the fact that the speech or written material is assumed or believed by someone, or by some others, to incite hatred or intolerance, and that this assumption or belief by some is projected onto or imposed on others.

For, as with the term “racism” {1} implicit in the abstraction “hate-speech” is a moral judgment, a political belief, by some or by special interest (pressure) groups or by politicians that “hate-speech” is “bad” and has to be challenged, fought, and eradicated. That there is or there should be a dialectical conflict between those who are deemed to have incited hatred or intolerance and those who crusade “against hate”, with the State having a moral duty to manufacture laws which punish not only those deemed to have incited hatred or intolerance but also those who are believed to have, or are judged to have, intended such incitement.

The result is conflict, ideological, political, and practical; the projection of the denotata “hate-speech” onto words spoken and written; demands for punishment of those deemed to be the offenders; and dehumanizing propaganda in the media and elsewhere about those alleged offenders.

In brief, there is one more modern zealous crusade based on abstractions such as “defeating hate and countering hate-speech” with the crusaders assuming they are the righteous ones and represent the moral high ground as zealous crusaders – be they political or religious – always do and always have done.

              In terms of Myatt’s philosophy the error of all this is not only the perpetuation of the separation-of-otherness by means of impersonal abstractions with the inevitable dialectic but also because of the continuing manufacture of modern abstractions which remove us ever further from the insight, the wisdom, the understanding of physis {2}, that he states can only be discovered through personal empathy and via pathei-mathos.

As Myatt wrote in his The Way Of Pathei-Mathos – A Précis,

“A personal pathei-mathos [is] one of the primary means whereby we can come to know the true φύσις (physis) of Being, of beings, and of our own being; a knowing beyond ‘abstractions’, beyond the concealment implicit in manufactured opposites, by ipseity (the separation- of-otherness), and by denotatum.” {3}

In his most recent essay he wrote

“empathy and pathei-mathos lead us away from the abstractions we have constructed and manufactured and which abstractions we often tend to impose, or project, upon other human beings, upon ourselves, often in the belief that such abstractions can aid our understanding of others and of ourselves, with a feature of all abstractions being inclusion and exclusion; that is, certain individuals are considered as belonging to or as defined by a particular category while others are not.” {4}

In The Real World

While all this mention of empathy, pathei-mathos, and ipseity might seem obscurely philosophical it amounts in Myatt’s view to one important thing: that both empathy and pathei-mathos are personal and thus that what they reveal to an individual is only relevant to that individual and cannot be “abstracted out” from the moment or moments of revealing.

In practical terms in the real world this means that such insights cannot form the basis for any political or religious dogma, agenda, ideology, or belief. For such political and religious things are by their nature – their physis – supra-personal, and based on the claim, the assumption, or the necessary belief, that individuals should place such dogma, agenda, ideology, or belief before their own insight and judgment.

According to Myatt’s philosophy the philosophical mistake of millennia, continued with the manufacture of new abstractions such as “racism” and “hate-speech”, is and has been some individuals believing that their own always fallible instinct or their understanding and insight can be or should be generalized and applied to others; that their interpretation or view of the world or of events is the correct one with others opposed to their instinct or interpretation or view needing to be challenged and challenged in ways which more often than not involve practical conflict. Thus have military, political and religious leaders and teachers emerged and, latterly, political parties and ideological movements.

Myatt’s philosophy is a move away from all this. A move toward what he describes as wu-wei, a Taoist term which based on his study of Taoism while living in the Far East signifies

“a personal ‘letting-be’ deriving from a feeling, a knowing, that an essential part of wisdom is cultivation of an interior personal balance and which cultivation requires acceptance that one must work with, or employ, things according to their nature, their φύσις, for to do otherwise is incorrect, and inclines us toward, or is, being excessive – that is, toward the error, the unbalance, that is hubris, an error often manifest in personal arrogance, excessive personal pride, and insolence – that is, a disrespect for the numinous.”

In practice, the knowledge, the understanding, the intuition, the insight that is wu-wei is a knowledge, an understanding, that can be acquired from empathy, πάθει μάθος, and by a knowing of and an appreciation of the numinous. This knowledge and understanding is of wholeness, and that life, things/beings, change, flow, exist, in certain natural ways which we human beings cannot change however hard we might try; that such a hardness of human trying, a belief in such hardness, is unwise, un-natural, upsets the natural balance and can cause misfortune/suffering for us and/or for others, now or in the future.

Thus success lies in discovering the inner nature (the physis) of things/beings /ourselves and gently, naturally, slowly, working with this inner nature, not striving against it.” {5}

For me, this expresses the fundamental and personal insight of paganism both modern and old.

Rachel Stirling
February 2019 ev

{1} qv. Part One, available at https://regardingdavidmyatt.wordpress.com/2019/02/12/myatts-philosophy-in-the-real-world/

{2} Myatt’s use of the term physis is explained in essays such as Towards Understanding Physis, published in 2015.

{3} The essay is included in his 2014 compilation One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings.

{4} Physis And Being: An Introduction To The Philosophy Of Pathei-Mathos. 2019

{5} The Numinous Way Of Pathei-Mathos, ISBN 9781484096642

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A Grubby Little Propagandist

Nick Lowles

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

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

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

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

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

[begin quote]

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

Pretty inspiring words coming from a former extremist.

[end quote]

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

RDM Crew
February 2019

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


Myatt’s Philosophy In The Real World

odal3

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

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

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

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

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

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

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

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

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

Magian Abstractions

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

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

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

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

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

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

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

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

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

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

Return To Our Ancestral Pagan Source

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

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

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

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

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

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

Richard Stirling
Reichsfolk
February 2019 ev

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

{2}

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

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

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

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

{5} Classical Paganism And The Christian Ethos.

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

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Myatt And The Zeitgeist Of The Modern West

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David Myatt

Myatt And The Zeitgeist Of The Modern West

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

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

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

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

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

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

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

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

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

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

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

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

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

Haereticus The Younger
Oxonia
2019
v. 1.03

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

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

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

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

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

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Myatt: A Letter By Pope Francis

David Myatt

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Two Metaphysical Contradictions Of The Modern West

The letter written by Pope Francis, dated 1° de enero de 2019 and sent to the United States Conference of Catholic Bishops, seems to me to encapsulate two of the metaphysical contradictions of the modern Western world in regard to the numinous and the profane.

For in the letter Pope Francis, commenting on what the Media has described as “the scandal of clerical abuse” within the Roman Catholic Church, wrote that

La credibilidad de la Iglesia se ha visto fuertemente cuestionada y debilitada por estos pecados y crímenes, pero especialmente por la voluntad de querer disimularlos y esconderlos. [1]

and also used Biblical quotations in support of his arguments.

The use of the phrase pecados y crímenes – sins and crimes – seems to indicate an acceptance of the metaphysical equality of Church and State: of a sin, as defined by the teachings of the Church, and of a crime as defined in laws made by some State [2].

Sins And Crimes: Sacred And Secular

Pope Francis provides the context for one metaphysical contradiction, for in respect of the response he believes is required regarding such “sins and crimes” he writes

Hoy se nos pide una nueva presencia en el mundo conforme a la Cruz de Cristo, que se cristalice en servicio a los hombres y mujeres de nuestro tiempo [3]

That is, there should be a change, a new presencing, and one that serves the people now; the people of our epoch, of our age, of the ‘times’ in which we now live.

This is the epoch in which the Media, using such expressions as a “culture of abuse” – cultura del abuso – can question the credibility of the Roman Catholic Church, and by repetition of particular instances of abuse and the reporting of other ones, demand not only a response from the hierarchy of the Church but a response that conforms to the popular, or to the Media created, expectations of the epoch. Which expectations are that secular justice – as understood and as implemented by the State – has a higher priority than judicium divinum, the divine justice of God or of the gods.

Which divine justice was, at least according to my fallible understanding and as I noted in part two of my In Defence Of The Roman Catholic Church, “often considered more important than secular recompense and secular punishment” especially as personal confession to a Priest, personal penitence, and undertaking the penance prescribed were, in the Roman Catholic Church, a connexion to the Divine. Hence why many of those who, via the Sacrament of Penance and Reconciliation, confessed to abuse were not “publicly named and shamed” by the Catholic hierarchy, were not brought to the attention of State authorities, but instead given penance and, in some instances, quietly moved and expected to begin a new penitential life in the service of God.

That Pope Francis uses the expression cultura del abuso and writes that la credibilidad de la Iglesia se ha visto fuertemente cuestionada y debilitada por estos pecados y crímenes suggests to me at least two things. First, that the move toward the change he suggests is in part at least placatory, in conformity with our epoch with its powerful secular Media and its powerful modern secular States; and second that the religious, the numinous, the spiritual, balance presenced for millennia by aspects of the Roman Catholic Church [4] – the devotion to the sacred over and above the secular – is continuing to be lost within the Roman Catholic Church, with judicium divinum and the secular justice of some State now apparently considered by the Pope as metaphysically equal. Hence why in a speech to the Roman Curio in December 2018 he said that those who abused children should “hand themselves over to human justice.” [5]

A Revealed Religion

The second metaphysical contradiction, between the sacred and the profane in the modern world, which the Papal letter reveals is the unsurprising and traditional use of Biblical quotations in support of, and to frame, the presented suggestions and argument.

This reliance on written texts and reliance on their exegesis and thus on the varied interpretations that result [6] is an implicit part of all revealed religions from Judaism, to Christianity, to Islam. Since these interpretations can vary and have varied over the centuries the result is schism, reformation and counter-reformation, leading as these did in the past to such things as the suppression of the monasteries, the theft of monastic lands and wealth, and the persecution and martyrdom of Catholics, by a tyrannos named Henry; and leading as they have in more modern times, to the reforms of the Second Vatican Council, and to the proliferation of Christian sects and denominations who have diverse views about such matters as same-gender love and abortion.

Such reliance on such texts, such varying interpretations, are as I have noted elsewhere the fundamental weakness of revealed religions [7] with, in my fallible view, the sacred – the numinous – unable to fully be presenced by such religions.

Thus it does not surprise me that the Roman Catholic Church apparently now considers judicium divinum and the secular justice of some State as metaphysically equal since the conflict between varying interpretations, the apparent desire for placatory reforms – of being “a new presence in the world” – as a consequence of Media attention, and the increasing move away “in this epoch” from a belief in the superiority of judicium divinum (the primacy of the sacred) are necessary consequences of the dialectic of exegesis.

Which is one reason why my personal spiritual belief is now not that of Catholicism even though I sense that Catholicism does still presence some aspects of the numinous.

Instead, I incline toward an apprehension of the divine, the sacred, which is paganus and thus individual, undogmatic, and empathic, since my paganus metaphysics is that of

(i) an (often wordless) awareness of ourselves as a fallible mortal, as a microcosmic connexion to other mortals, to other life, to Nature, and to the Cosmos beyond our world, and (ii) a new civitas, and one not based on some abstractive law but on a spiritual and interior (and thus not political) understanding and appreciation of our own Ancestral Culture and that of others; on our ‘civic’ duty to personally presence καλὸς κἀγαθός and thus to act and to live in a noble way. For the virtues of personal honour and manners, with their responsibilities, presence the fairness, the avoidance of hubris, the natural harmonious balance, the gender equality, the awareness and appreciation of the divine, that is the numinous. [8]

David Myatt
7.i.19

Extract from a reply to someone
who enquired about a Papal Letter in relation to my text
In Defence Of The Roman Catholic Church

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[1] “The credibility of the Church has been seriously questioned and undermined by these sins and crimes but especially by a desire to hide or to disguise them.”

The official Vatican translation is “The Church’s credibility has been seriously undercut and diminished by these sins and crimes, but even more by the efforts made to deny or conceal them.”

[2] By the term State is meant the concept of both (i) organizing and controlling – over a particular and large geographical area – land (and resources); and (ii) organizing and controlling individuals over that same geographical particular and large geographical area.

[3] “Today, what is asked of us is to be a new presence in the world that, in conformity with the Cross of Christ, is made clear in service to the men and women of our epoch.”

The official Vatican translation is “What is being asked of us today is a new presence in the world, conformed to the cross of Christ, one that takes concrete shape in service to the men and women of our time.”

[4] As I noted in part one of my In Defence Of The Roman Catholic Church,

“Listening to Messe De La Nativité: Gaudeamus Hodie; Puer Natus Est Nobis – performed by Ensemble Gilles Binchois – I am so reminded how the Roman Catholic Church inspired such numinosity, such beauty, century following century. For it is as if such music presenced the Divine to thus remind us, we fallible error-prone mortals, of another realm beyond the material and beyond our own mortal desires.”

[5] Catholic News Agency, December 21, 2018.

[6] Qv. my Tu Es Diaboli Ianua, and Classical Paganism And The Christian Ethos.

[7] Qv. (i) Questions of Good, Evil, Honour, and God; (ii) Tu Es Diaboli Ianua; (iii) Classical Paganism And The Christian Ethos.

[8] Tu Es Diaboli Ianua.

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Article Source:
https://davidmyatt.wordpress.com/2019/01/07/two-metaphysical-contradictions-of-the-modern-west/

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Myatt: Three Numinous Emanations

David Myatt

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David Myatt: Three Emanations
(pdf)

 
I. From Mythoi To Empathy: A New Appreciation Of The Numinous (2018)

II. Towards Understanding Ancestral Culture (2018)

III. Perhaps Words Are The Problem (2016)

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Article source:
https://davidmyatt.wordpress.com/2018/12/29/three-emanations/


David Myatt: Forty Years Of Learning

David Myatt

David Myatt

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Q. How would you summarize what you have learnt from your forty years as an activist?

One of the conclusions of such retrospection as I have undertaken in the past few years is of understanding the deeds and the intolerant striving of my extremist decades as reprehensible. Another conclusion concerns my own reprehensible character. Yet another concerns my hubris, or perhaps more correctly my stupidity born of arrogance and fanaticism resulting in a failure, a refusal, to learn from our thousands of years old human culture of pathei-mathos. For such a learning would have placed me and my extremism – me as a masculous talking-mammal – in a supra-personal context, providing a knowledge of those deeds and that striving as having the opposite effect of what I intended or arrogantly believed they would achieve, and of only inflicting, causing, more and more unnecessary suffering.

This supra-personal context is the Cosmic Perspective: of the reality of our individual selves as but one fragile mortal short-lived biological life-form on one planet orbiting one star in one galaxy in a Cosmos of billions of galaxies; of our nations, our national cultures – and everything we manufacture or bring-into-being or presence, from ideas to ideologies to religions to cities to industries to products to archetypes – being not only by their φύσις subject to change and transmutation but also having a certain limited life span, be such in terms of years, decades, centuries, or millennia; of how our pride in our achievements or in our presencings, individual or collective – and such achievements/presencings themselves – should be considered in the context of the possibility of sentient life, some probably more advanced than us, on other planets in our own galaxy and in the billions of galaxies in the Cosmos; of how all life on our own planet, just like ourselves, is fragile, changing, and subject to extinction; and of how what we, as individuals, do or do not do affects or can affect other living beings.

For the Cosmic Perspective is an empathic awareness of not only our place in the Cosmos but also of the affective and acausal connexions that bind all life, on this planet and elsewhere in the Cosmos, and be such life sentient or otherwise. And it is this empathic awareness which, according to my mutable understanding, can provide us with a personal appreciation of the numinous sans the abstractions, the theology, the cosmogony, the dogma, and sans the God/gods, of an organized religion.

My hubriatic error in those extremist decades was essentially two-fold: (i) to aspire to bring-into-being some-thing that would not and could not, in centennial terms (let alone in millennial or cosmic terms) endure; and (ii) to use violence and incite hatred, intolerance, and killing, in order to try and presence that causal some-thing. My perspective, for example, during my neo-nazi decades was very limited, sometimes egoistical. Egoistical in that I enjoyed the striving, the conflict, the incitement, the excitement, and even the violence. Limited, in that my foreseeing was of the next meeting, the next fight, the next demonstration, the next piece of propaganda to produce, my next speech, and of the victory I and others dreamed of or believed in; a victory that would be at most a decade or two ahead.

Of course, I believed that what we or others after us might bring-into-being would endure, most probably at the cost of further conflict; and endure for decades, possibly a century or more. But the reality always was of me and my kind striving to stop or somehow try to control, to shape, the natural flux of change; to preserve, whatever the cost, what we or others after us might bring-into-being.

For we believed we would or could do what no one in human history had been able to do: make our presencings immortal, or at least immune to the natural cycle of birth-life-decay-death. A natural cycle so evident in the rise, the flourishing, the decline, the decay, the death, of empire after empire; national culture after national culture; city after city; language after language; and of a people of a particular size and in a particular area naturally changing, moving, emigrating, immigrating, and thus naturally melding with others. In brief, we (with our simple causal-only perception) hubristically believed or felt that we could, and would, not only master and control Nature and the very forces of the Cosmos but also that our interventions would endure far beyond our own lives. In retrospection, this was fantasy, with the rise and fall and destruction of The Third Reich being just one of the many examples from reality that should have informed us about that fantasy.

           In contrast, my understanding now is that the Cosmic Perspective reveals a particular truth not only about the Anthropocene (and thus about our φύσις as human beings) but also about how sustainable millennial change has occurred and can occur. Which change is via the progression, the evolution – the development of the faculties and the consciousness – of individuals individually. This is the interior, the a-causal, change of individuals wrought by a scholarly learning of and from our thousands of years old human culture of pathei-mathos, by our own pathei-mathos, and by that personal appreciation of the numinous that both the Cosmic Perspective and the muliebral virtues incline us toward.

This aeonic change voids what we now describe by the terms politics and religion and direct social activism of the violent type. There is thus a shift from identifying with the communal, the collective – from identifying with a particular contemporary or a past society or some particular national culture or some particular causal form such as a State or nation or empire or some -ism or some -ology – toward that-which has endured over centuries and millennia: our human culture of pathei-mathos.

For the human culture of pathei-mathos records and transmits, in various ways, the pathei-mathos of individuals over thousands of years, manifest as this sustainable millennial culture is in literature, poetry, memoirs, aural stories, in non-verbal mediums such as music and Art, and in the experiences – written, recorded, and aural – of those who over the centuries have appreciated the numinous, and those who endured suffering, conflict, disaster, tragedy, and war, and who were fundamentally, interiorly, changed by their experiences. And it is this shared human culture of pathei-mathos that extremists of what[ever] kind, and those who advocate -isms and -ologies, scorn and so often try to suppress when, for however short a time, they have political or social or religious power and control over the lives of others.

It is this human culture of pathei-mathos which – at least according to my experience, my musings, and my retrospection – reveals to us the genesis of wisdom: which is that it is the muliebral virtues which evolve us as conscious beings, which presence sustainable millennial change. Virtues such as empathy, compassion, humility, and that loyal shared personal love which humanizes those masculous talking-mammals of the Anthropocene, and which masculous talking-mammals have – thousand year following thousand year – caused so much suffering to, and killed, so many other living beings, human and otherwise.

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Source:
Some Questions For DWM, 2014 (pdf)


Summer Days Walking Roads

David Myatt

David Myatt

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Herewith another autobiographical poem by David Myatt from his collection One Exquisite Silence.

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Summer Days Walking Roads

Day hides the stars that might shine tonight
As my life when the loneliness comes
Among the hills:
I have touched the joy that goes
Seeping down into darkness
Rooting my soul that thus a storm
Cannot wash it away.
Here – a smile to capture worlds
With hidden words
When I believe a night has no terrors
Like my own
And I sleep at peace
Beneath the dome of stars.

I – passing the world
The way each day passes to a week –
Shook dust from my clothes
And walked barefoot toward a village green.

It was no use –
I had only to forget to remember
The silence where I in gladness sang
Stopping those spirits who had waited by their trees
For one like me to visit them,
Again.

So I sit on the damp grass
Waiting
For a world of love.
Then, smiling, I shake away the dew
To walk barefoot across the village green.

David Myatt
1974


Related:

Only Time Has Stopped


The Myattian Saga Continues

David Myatt

David Myatt

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The Myattian Saga Continues

In the decades long and on-going saga of whether or not David Myatt is or was Anton Long of Order of Nine Angles (ONA, O9A) fame {1} some of Mr Myatt’s latest writings are intriguing and seem to provide more proof that, as he has maintained all along, he is not and was not Anton Long, founder of the O9A, author of most of its vast Occult corpus, and “paramount to the whole creation and existence of the ONA.” {2}

These latest writings of his include the two part In Defence Of The Catholic Church {3} and his Persecution And War {4}. His In Defence Of The Catholic Church as the title indicates is a defence of the Catholic Church, and in particular in respect of allegations of sexual abuse by priests and monks. The article is based on his personal experience of the Catholic religion from boy to Catholic monk. His Persecution And War is a fascinating, if somewhat annoyingly brief, autobiographical account of some of his experiences as a visiting Catholic in Northern Ireland during The Troubles and of how those experiences helped him when he came to develop his philosophy of pathei mathos.

In part one of In Defence Of The Catholic Church he has many positive things to say about the Catholic Church. Mentioning some medieval liturgical music he writes that he is

“so reminded how the Roman Catholic Church inspired such numinosity, such beauty, century following century. For it is as if such music presenced the Divine to thus remind us, we fallible error-prone mortals, of another realm beyond the material and beyond our own mortal desires.”

He goes on to write that he

“from personal experience appreciate[s] that for all its many faults – recent and otherwise – and despite my disagreement regarding some of its teachings it still on balance does, at least in my fallible opinion, presence – as it has for centuries presenced – aspects of the numinous and which presencing has over centuries, again in my fallible opinion, had a beneficial affect on many human beings.”

He then recounts a journey of his in Africa, commenting about the Christian folk he met that he

“admired them and respected their belief and understood what that faith seemed to have given them. Who was – who am – I to try and preach to them, to judge them and that faith? I was – I am – just one fallible human being who believes he may have some personal and fallible answers to certain questions; just one person among billions aware of his past arrogance and his suffering-causing mistakes.”

As for the allegations of sexual abuse made against priests and monks he is adamant, based on his personal experiences as a Catholic and especially as a Catholic monk, that “they, and the few others like them over the years, were the exception” and that those who believe otherwise commit the logical fallacy of a dicto secundum quid ad dictum simpliciter, which basically is to use particular individual cases to form a general rule to then use that rule to describe, and thence to blame, or to castigate, or to defame a whole group. {5}

Such statements by Myatt regarding Catholicism, and such personal feelings as he describes, are not those of a Satanist and not those of someone who associating with the O9A is expected to despise both Christianity in all its forms and Christians themselves. {6}

Part two of his In Defence Of The Catholic Church presents a theological defence of the actions, the response, of the Catholic hierarchy when cases of sexual abuse by priests and monks were made known to them. This is the more interesting part of his article since this theological defence is not only clearly explained by Myatt but also has seldom featured in all the media and other criticism of the response of the Catholic hierarchy.

Myatt’s argument is that in regard to the individuals involved, the Catholic church has a higher spiritual responsibility. Which is to consider and take care of their eternal souls and thus apply the Catholic “sacrament of penance and reconciliation” to them.

Naturally in the modern world of the capitalist West with its secular governments and secular laws this theological view is not popular. Nor a view which many would even consider or understand. Which explains why some States in America, and governments in other lands, have tried to introduce secular laws to break such things as the Catholic “seal of the confessional”. {7}

That Myatt presents and defends a Christian theological argument is not something a Satanist nor someone associating with the O9A would do.

In his Persecution And War Myatt uses his “Catholic remembering” – of Catholic civilians killed by the British army in Northern Ireland – to make a point about prejudice, intolerance, and propaganda, concluding that

“the real tragedy is that events similar to those of my very personal remembering have occurred on a vaster scale millennia after millennia and are still occurring, again on a vaster scale and world-wide, despite us having access to the wisdom of the past.”

These again are not the kind of things a Satanist nor someone associating with the O9A would write.

One final point deserves mentioning. The erudite nature of the articles. There are, as to be expected with Myatt, quotations from the ancient Greek together with his own translations, quotations in Old English and Latin as well as detailed explanations of terms such as “sin” in relation to the New Testament with relevant quotations from the Greek New Testament again with his own translations.

Conclusion

It is conceivable that believers in the Myatt=Long theory, who exist both outside and within the O9A and who seem intent on demonizing Myatt if for different reasons, will in support of that theory claim that someone who was O9A might be devious enough – à la O9A year long Insight Roles – to pretend to write or act as someone who has a diametrically opposite personal character or life to his or her own. Hence someone O9A dialectically praising Christianity.

The fundamental flaw to such a claim in respect of Myatt is that he has been writing similar and consistent things about Christianity, Catholicism, and about prejudice and intolerance since at least 2011, and since then has also penned voluminous other writings about his philosophy of pathei mathos, about compassion, humility, and extremism which echo the sentiments found in the recent writings we have been discussing.

As someone wrote in this regard in 2016,

“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.” {8}

One has for instance only to read essays by Myatt such as his Numinous Expiation {9} and Catholic Still In Spirit? {10} and his book Understanding and Rejecting Extremism {11} to appreciate this.

These latest writings therefore on balance provide more proof that Myatt is not and was not Anton Long. As I wrote in my article Demonizing Mr Myatt

“The demonizers of Myatt have ignored such things because those things reveal a very different Myatt. One at odds with the ‘sinister’ image of him they have all in their own way strived to manufacture and have propagated in pursuit of their aims. For the image of Myatt that emerges from his poetry and his post 2011 writings is of a reclusive man who regrets his extremist past, who values virtues such as empathy and compassion.” {12}

Rachael Stirling
October 2018
v.1.03

{1} The book published earlier this year titled A Modern Mysterium: The Enigma of Myatt And The O9A is a detailed and neutral study of the controversy, including both articles which support the Myatt=Long idea and articles which provide evidence to the contrary, allowing readers to arrive at their own conclusion. The book is available as a gratis open access (pdf) file from https://regardingdavidmyatt.wordpress.com/myattian-mystery/

See also The Real Anton Long?

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

{3} The two-part article is available from https://davidmyatt.files.wordpress.com/2019/02/in-defence-rc-1.pdf

Update, 2019: Included in the pdf document is Myatt’s Two Metaphysical Contradictions Of The Modern West in which he comments on the letter written by Pope Francis in January 2019 and sent the United States Conference of Catholic Bishops.

{4} https://davidmyatt.wordpress.com/2018/09/09/persecution-and-war/

{5} In naming the fallacy a dicto secundum quid ad dictum simpliciter Myatt pedantically uses the complete Latin phrase rather than the shortened version secundum quid et simpliciter.

{6} Anti-Christian sentiments abound in fundamental O9A texts such as The Black Book of Satan and in the three volumes of Hostia: Secret Teachings Of The ONA.

{7} See for example The Wall Street Journal, October 2, 2018. New Laws Require Priests to Break the Seal of Confession.

{8} JR Wright. The Strange Life Of David Myatt. The essay is included in A Modern Mysterium: The Enigma of Myatt And The O9A.

{9} https://davidmyatt.wordpress.com/numinous-expiation/

{10} https://davidmyatt.wordpress.com/numinous-expiation/a-catholic-still-in-spirit/

{11} Available from https://davidmyatt.wordpress.com/rejecting-extremism/

{12} The article is included in A Modern Mysterium: The Enigma of Myatt And The O9A.

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