The Ignorant Vulgarians And Islam

odal3

The Ignorant Vulgarians And Islam

There are two things that I find of particular interest about David Myatt. The first thing is the range and the depth of his practical experience, which included thirty years experience of street-level often violent political activism, several years as a Christian monk, and ten years as a practising Muslim. The second thing is his erudition, evident as that erudition is in his familiarity with the culture – and especially the literature – of the West from the time of Homer to Cicero to TS Eliot and beyond. Having “fluency in the classical languages (Greek and Latin), as well as Arabic and possibly Persian” {1} he is thus erudite, a scholar, as those terms were understood by English speakers from before the time of Shakespeare to the time of Ralph Waldo Emerson.

When, therefore, he in his mature – post-2011 – years writes about ancient Greek culture, about Christianity, about the culture of the West, and about Islam, he is writing not only from personal experience but also as a scholar able to read primary sources – such as Homer, the New Testament, and the Koran – in their original language.

What Myatt in recent years has written about Islam and Muslims directly contradicts the anti-Muslim rhetoric of “the vulgarians”, such as The Master Vulgarian who currently occupies a position of power and influence in America and the hordes of minor, anti-Muslim, vulgarians who style themselves as defenders of ‘civilization’. {2}

Regarding such people Myatt asks:

“Have [they] read the Quran in Arabic? Have they studied the Sunnah – at the very least the collections of Bukhari and Muslim? Have they studied Al-Adab Al-Mufrad? Have they studied Islamic jurisprudence and discussed Shariah with a Qadi? How many conversations about Islam have they had with learned Imaams? Have they lived in a land where the majority of people are Muslim? How many times have they been guests of Muslim families and so shared meals and personal conversations and thus empathised with Muslims? How many Muslim women have they interviewed or asked about Hijab – about why they wear it and how it makes them feel?

If they have not done all those things then they are, in my view, fundamentally ignorant concerning Islam and the Muslim way of life, and thus they speak and write and demonstrate in public about what they personally are uneducated about and about those whom they have not personally interacted with in a courteous way. Thus their opinions, their views, are those of bigots, and their behaviour is uncivilized – that is, the behaviour of people who are unlearned, ill-informed, uncultured, uncourteous, hubriatic. They are also hypocritical, for these leaders and organizers – and those who bankroll them – are virulent in their praise of ‘Western civilization and Western values’ without, it seems to me, realizing that they themselves with their ignorance, their hubris, their intolerance, their prejudice – their bigotry – are excellent examples of the new barbarians assailing Western culture.” {3}

In another article he writes:

“My personal view of Islam, of the Muslim way of life, and which view I have expressed in recent correspondence with others, is a very positive and tolerant one; of respect born from experience, a scholarly study, and a comparative assessment with other religions and spiritual ways also personally experienced.

Perhaps the bad opinion many people in the West have of Islam would be changed if they spent time with Muslim families in places as diverse as Egypt, Somalia, Turkey, Morocco, Pakistan, Senegal, Malaysia, and Birmingham. Until they have, who are they to pass judgement on the Muslim way of life, and on the Quran, the Sunnah, and the Shariah, that inspires and informs that way of life?” {4}

National Socialism And Honour

Even during his time with Reichsfolk in the late 1990s Myatt was writing about the need to treat other races with honour and thus respect their way of life. In a letter to an imprisoned Comrade {5} dated JD2452013.275 (that is, 13 April 2001) and which letter he expanded into an article published under the title The Question of National-Socialism, Racism and Tolerance, {6} Myatt rhetorically asked important questions such as:

“Should we strive to attain our freedom through certain tactics, one of which is a fanatical intolerance? Is our situation that desperate that we should see those who uphold other ways of life – and those of other races – as our enemies? This is the means that has been mostly followed in the past fifty years or so, albeit that it has been followed and employed on a mostly instinctive level. This is the means of “racism”, whether called by that Zionist-invented term or not.

Or, should we strive to be idealistic, and follow the ethic of honour to its logical conclusion? This means that we always strive to do what is honourable, which means that we should strive to be both strong, yet tolerant in a warrior way: proud of our people, our culture, but accepting of other ways, other people, if those other people respect us.”

After considering the options, he concluded:

“I assert that what is good is what is beneficial to our folk, but also honourable, and that if something – some deed or action – benefits or may benefit our folk but is also dishonourable, then that deed or action is something which a National-Socialist should not do […]

We must use our own values of honour, of loyalty, of duty to the folk as the criteria, the standard, to judge what is right, what is wrong, and what is necessary. Furthermore, we must use these values to determine our own behaviour toward others. This is the National-Socialist way: the way of honour, of loyalty, of duty to our folk.

I firmly believe that we can return our people to their own way of life by setting them a personal example, and to do this we must be prepared to live by, and if necessary die for, our ideals of honour, loyalty and duty.”

His words seem even more relevant now as the vulgarians among us gain more and more influence.

R. Stirling
29 November, 2017
(Revised 30 November 2017)

°°°°°

{1} Connell Monette. Mysticism in the 21st Century, Sirius Academic Press, 2013. pp. 86.

{2} While The Master Vulgarian barks about “Islamic terrorism” he in his ignorance forgets – or ignores – two things. First, that America in the last twenty years has directly and indirectly (through its policies) killed far more civilians than all Muslim terrorists combined; directly, in places such as Iraq and Afghanistan, and indirectly in places like Yemen and Syria. Second, that it is not a question of “Islamic terrorism” – as if the religion of Islam is responsible – but rather of some individuals doing what is dishonourable and using something such as a religion as an excuse for their dishonourable deeds: see for example Extremism, Terrorism, Culture and Physis.

{3} Source: https://davidmyatt.wordpress.com/2012/10/30/just-my-fallible-views-again/

{4} Source: https://davidmyatt.wordpress.com/let-us-then-try-what-love-can-do/the-need-for-tolerance/

{5} Although the Comrade is not publicly named, aural tradition names him as Richard Scutari, of Brüder Schweigen, with whom Myatt corresponded for some years beginning in the 1990s.

{6} A copy of the article is available here: https://regardingdavidmyatt.files.wordpress.com/2017/11/ns-and-tolerance.pdf

The article was included in the Reichsfolk publication National-Socialism and Islam: The Case for Co-operation, first distributed in 2003 as part of Myatt’s plan to bring National Socialists and Muslims together to fight “their common enemy.” A copy of the publication is available here: https://regardingdavidmyatt.files.wordpress.com/2017/11/ns-islam.pdf


Related:

The Vulgarian


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A Review of The Uncertitude Of Mr Myatt by JR Wright & R Parker

David Myatt

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JR Wright & R Parker, The Uncertitude Of Mr Myatt,
From National Socialism To The Philosophy Of Pathei-Mathos. 2017.

Available as a Gratis Open Access pdf file (1) this slim volume of 58 pages is by the authors of The Mystic Philosophy Of David Myatt (2) which was published last year and which provided a reasonably comprehensive – and currently the only available – analysis of Myatt’s philosophy of pathei-mathos, which analysis is no easy feat since Myatt himself admits that he is “aware that the ‘philosophy’ of pathei-mathos, as described in works such as The Numinous Way of Pathei-Mathos and scattered in numerous other essays is not expounded as clearly and precisely as it could and perhaps should be.” (3)

The first part of The Uncertitude Of Mr Myatt deals with Myatt’s criticism of National Socialism and Hitler, spread as that criticism was over a period between 2010 and 2012. The authors use the same methodology as in their The Mystic Philosophy Of David Myatt, which is to provide extensive and relevant quotations from Myatt’s works and then comment on them.

This approach illustrates not only how Myatt’s thinking evolved as he developed and refined his Numinous Way during those years, but also the criteria he employed; in the process also revealing Myatt’s detailed understanding of National Socialism and the interesting fact that his criticism was framed by the pagan spirituality of ancient Greece, that is, in terms of hubris, the classical Fates (Moirai) and the Ἐρινύες. In an illuminating footnote the authors write that Myatt “expresses in his intellectual way the irony, the tragedy” by placing in context the Greek quotation the philosopher Martin Heidegger used in his 1933 speech at the University of Freiburg.

The second part deals with Myatt’s latest book – Pagan Mysticism And The Ethos of Christianity – and while it is a useful summary of that book there is no detailed analysis of Myatt’s assumptions and conclusions. For example, whether or not Myatt is correct in his statement that the ethics of Greek and Roman paganism can be summarized in the phrase καλὸς κἀγαθός, or whether or not Homer’s Odyssey is “redolent of the classical paganus ethos”, and whether or not Christian ethics are indeed based on “the example of the life of Jesus of Nazareth as depicted in the Gospels.”

The second part also does not in our view unequivocally answer the question that the authors asked at the end of part one, which was whether that book by Myatt marks “a return to his earlier folk culture”, with that folk culture being – in their words – “”mostly but not always just his ‘ethical National Socialism’ of Reichsfolk with the term ‘folk culture’ replacing the term ‘national socialism’ and with references to Hitler and the Third Reich removed.” All they say in answer is that “there are no such links” to and nothing redolent of “Myatt’s old ‘folk culture’ world-view.”

Well over half the book is taken up with four old essays by Myatt, the most interesting of which is Three O’clock One English Morning – written in 2010 – in which he gives details both of his motivation as a National Socialist and the tactics and strategies he employed in his three decades as a violent political activist. These four essays by Myatt, and the one by Ms Wright with the intriguing title David Myatt, Reichsfolk, Esoteric Hitlerism, and Savitri Devi, are however – as the authors claim in their Preface – useful resources for those interested in or researching “the life of David Myatt and of how and why he developed his philosophy of pathei mathos.”

The book, despite its deficiencies, is a useful addition to the literature about Myatt given that Myatt’s life and writings continue to interest certain individuals, with some of those interested influenced by or identifying with various modern Western sub-cultures – such as the Order of Nine Angles, the Occult Left Hand Path, Esoteric Hitlerism, Reichsfolk, NRx – while others (currently, an admittedly miniscule and heretical minority) see in Myatt something Faustian and ineluctably redolent of that strange dichotomy between Light and Dark, Numinous and Sinister, between Apollonian and Dionysian, between The Scholar and The Activist, between The Monk and The Warrior, between Honour and Dishonour, between The Wisdom of Pathei-Mathos and The Reckless Promethean Quest, that lie at the heart of – which are – the ethos and the mythoi of the culture of the West.

T.W.S.
November 2017 ev

(1) https://regardingdavidmyatt.files.wordpress.com/2017/11/uncertitude-of-myatt-v5.pdf
(2) https://regardingdavidmyatt.files.wordpress.com/2018/01/myatt-mystic-philosophy-second-edition.pdf
(3) https://regardingdavidmyatt.files.wordpress.com/2017/08/dwm-questions-2017-v1b.pdf


The Uncertitude Of Mr Myatt

David Myatt

David Myatt

Editorial Note: The following 54-page work incorporates and thus supersedes the previously issued work by Wright & Parker titled From National-Socialism To The Philosophy Of Pathei-Mathos which was published in October of this year.

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The Uncertitude Of Mr Myatt
(pdf)

°°°°°°°

Contents

° Preface
° Part One: David Myatt And The Uncertitude Of Knowing
° Part Two: A Modern Pagan Spirituality
° Appendix One: Three O’clock One English Morning
° Appendix Two: David Myatt, Reichsfolk, Esoteric Hitlerism, and Savitri Devi
° Appendix Three: Concerning The Development Of The Numinous Way
° Appendix Four: Hitler, National-Socialism, and Politics – A Personal Reappraisal
° Appendix Five: Some Philosophical and Moral Problems of National-Socialism

°°°°°

From the Preface:

{quote}
This study concerns (i) the evolution of Myatt’s thought between 2010 and 2012, and especially his move away from National Socialism to his non-political, mystical, philosophy of pathei-mathos with its virtues of compassion, tolerance, and honour, and (ii) whether or not his recent work such as his Pagan Mysticism And The Ethos of Christianity signifies a further evolution in favour of a modern world-view, based on Greco-Roman paganism, as “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.”

Such evolution of his thought is natural given that in his Uncertitude of Knowing – one of the works discussed here – he writes:

“I am aware that I may not have all or even many of the answers required, and that such answers as I do have, or some of them, might be erroneous and that [they] therefore may need to be amended […] I have made enough mistakes in my own life to know my fallibility, as my views have evolved, matured, as a result of my experiences, my pathei-mathos. So all I have is my own perspective, my own uncertitude of knowing.”

So we should understand that he sees all his post-2010 writings – from his ‘numinous way’ to his later ‘philosophy of pathei-mathos’ to his recent Pagan Mysticism And The Ethos of Christianity – as inconclusive, fallible, subject to change […]

[Such] changes express the reality of the world-view he developed post-2006, aptly described by Myatt as based on pathei mathos, on the learning that can arise from adversity and personal experience.
{/quote}


Related

The Mystic Philosophy of David Myatt
(pdf)


Self-Dramatization And Sentimentalist?

David Myatt

Self-Dramatization, Sentimentalist, Or Chronicler Of Pathei Mathos?

Overview: Personal Effusions

Many of David Myatt’s post-2006 writings are intensely personal. In particular, the letters – or extracts from private letters – which he has published are full of personal feelings, such as in the following examples; the first from his The Joy-bringing Sky-blue, written in 2006, and the second from his One Error-Prone Self written in 2012, with both included in his 2013 book Understanding and Rejecting Extremism.

« So I am haunted, here and again, where again the Swallows gather as they gather at this time of year: chirping to each other and preparing in some weeks to leave. Thus do they skim the fields, catching, eating, their food as the cycle of natural life upwardly repeats and a cooling breeze dims a little of the humid heat of the day, here in a greening part of a still-living England. Haunted, here and again – amid such joyful growing warmth – with, by, because of, her death; with by, because of, the multiplicity of my multitudes of suffering-causing and so stupid mistakes. »

« There is a certain inner emptiness, and often, and bearing grief and sadness, when alone indoors. Inner vacant sometimes colding spaces which perhaps a belief in God – or the gods – might fill, and which certainly a partner or prayer or both would warm and dissipate. Yet this certain inner emptiness, such sadness, I sense is perhaps is as it should be for me, as part expiation for the varied harm my varied pasts – in this one life – have caused […..] But I have no chanted, sung, or contemplative Opus Dei to try, in monastic peace and with hope and faith, to balance – Soli Deo Honor et Gloria – the unwise deeds of so many; nor any longer a desire or need to interfere in the lives of others. So there is for me only the living of each moment as it passes: no aim, no goal. »

The overall impression is of reading someone’s private diary, with there being so many published emotive and personal effusions over so many years naturally leading us to ask pertinent questions about Myatt himself. Why publish what many people will undoubtedly dismiss – or already have dismissed – as either mawkish or as self-dramatization or as both, and do such published personal effusions detract from both his translations and his philosophy of pathei mathos? There is also, of course, given his extremist past and given particular allegations about him and the Occult, the obvious question of whether the feelings expressed in these outpourings are genuine particularly as Myatt appears to have ready-made answers to such questions. Such as this, from his Some Questions For DWM 2017,

« My only – quite feeble – excuse for the plenitude of such post-2011 writings is that they, through the act of writing and corresponding with others, were partly expiative but mostly aided (or seemed to me to aid) my understanding of myself particularly in relation to my extremist past and the religions I had personal and practical experience of. »

Or this, from his earlier Some Questions For DWM 2014,

« My writings, post-2011, were and are really dialogues: interiorly with myself and externally with a few friends or the occasional person who has contacted me and expressed an interest. They are just my attempts to answer particular philosophical and metaphysical questions which interest or perplex me; attempts to understand myself and my extremist past (and thus understand extremism itself), and attempts to express what I believe I have, via pathei-mathos, come to understand and appreciate. Thus, I make no claims regarding the worth or the importance of these personal and philosophical musings, with such dialogues, musings, and correspondence published mostly because expiatory but also because (being honest) of vanity in the hope that some of them may possibly, just possibly, be of some interest to a few individuals interested in such philosophical and metaphysical questions or interested in understanding extremism and its causes. But if no one takes them seriously, it does not matter, for they have assisted me in understanding myself, in recognizing and acknowledging my past mistakes and the suffering I have caused, and aided my move from extremism toward developing a mystical and personal weltanschauung imbued with a muliebral ethos. »

An Assessment

The sheer quantity of material – amounting to hundreds of published letters and essays dating from 2006 to 2017 – is a good starting point. Arranging them into date order, beginning with his The Scent of Meadow Grass {1} written in 2006 “four days on from Fran’s death” and ending with his Some Questions For DWM 2017, they tell a particular personal story. A story which includes works such as Religion, Empathy, and Pathei-Mathos: Essays and Letters Regarding Spirituality, Humility, and A Learning From Grief {2} and, of course, his ‘autobiography’ – his apologia – titled Myngath {3}.

The personal story that is told by this material is that of an arrogant, violent, fanatic who spent thirty years as a neo-nazi activist, ideologue, and propagandist, followed by ten years as a radical Muslim preaching Jihad and who publicly supported al-Qaida, Hamas, and ‘suicide attacks’. Which – with his various terms of imprisonment for violence, his leadership of a gang of thieves, his terrorist manual which inspired the London nail- bomber, followed by his conversion to Islam – is itself an interesting if strange story had it ended with him, for example, in prison as a Muslim for such offences as ‘inviting support for a proscribed organisation’, or ‘possessing a document containing information likely to be useful to a person committing or preparing an act of terrorism’ or ‘inciting terrorism overseas’.

But the story did not end with his Muslim years. He suffered a personal tragedy, the unexpected suicide in 2006 of his fiancée and which tragedy maybe for the first time in his life grounded him in the realities of human suffering and grief. According to his post-2006 personal writings {4} it was this singular event which caused him to reflect upon his extremist past and upon him own character.

In a long letter dated March 2010 and to which letter he gave the title One More Foolish Failure Myatt wrote

« I am such a fool; such a failure, in evolutionary terms, in the perspective of the Cosmos. Here I am, entering the sixth decade of my life, having spent the last forty years seeking experience and wisdom and having, in that time, made so many errors, mistakes, and been the cause of much suffering, personal and otherwise. How then can I be deemed wise? How – when I have leant, from sorrowful experience, from my own pathei-mathos, from the personal tragedy of the dying and the death of two loved ones, and yet have always always, until now, returned to pursuing suffering-causing abstractions and unethical goals?

There is no excuse for this failure of mine, year following year – although of course I have always made excuses for myself, as failures often do. Wordy, moral-sounding, inexcusable excuses almost always of the unethical “the end justifies the means” kind.

No excuses – because from sorrow, from personal tragedy, I felt, dis-covered, the unethical nature of all abstractions, be they deemed political, religious, or social. And yet I always seemed, until a month ago, to gravitate back toward them, as if there was some basic flaw in my personal nature, my character, that allowed or even caused such a return, such a stupid forgetting of lessons learnt […..]

Thus is there the same old haunting question – of how long will it be before I in my addiction forget The Numen, yet again, and so return to the suffering-causing habits of so many previous years? For now, I can only hope against hope that I have strength enough, memories enough, humility enough, to keep me where I know I should belong: infused, suffused, with the world of the numinous, enabling thus such an empathic living as can make us and keep us as ethical, compassionate, human beings; one sign toward the higher human type we surely have the potential to become. » {5}

It seems from subsequent writings that it was such feelings, such personal reflections, which spurred him to refine his then still incomplete ‘numinous way’ into what became his ‘philosophy of pathei-mathos’ {6} and in which philosophy personal humility plays a central role {7}. Which is probably why he wrote that

« any Way or religion which manifests, which expresses, which guides individuals toward, the numinous humility we human beings need is good, and should not be stridently condemned. For such personal humility – that which prevents us from committing hubris, whatever the raison d’être, the theology, the philosophy – is a presencing of the numinous. Indeed, one might write and say that it is a personal humility – whatever the source – that expresses our true developed (that is, rational and empathic) human nature. » {8}

Myatt’s story thus ends with this philosophy; with him – post-2012 – emphasizing again and again the virtues of humility, personal love, compassion, tolerance, and personal honour, and being emphatic that his philosophy involves a personal, a mystical, approach to life and therefore is neither political nor involves any religious dogmatism and presents only his answers to particular questions, writing in 2012 that

« All I have are some personal and fallible answers to certain philosophical, personal, ethical, and theological, questions. No certainty about anything except about my own uncertainty of knowing and about the mistakes, the errors, of my past. » {9}

Two years later he wrote that

« In a very personal sense, my philosophy of pathei-mathos is expiative. » {10}

Which theme of a personal expiation runs through all his post-2010 writings.

A Personal Conclusion

My assessment, based on the personal material Myatt has published since 2006, is that there is a definite narrative and that this narrative is emotionally, personally, and philosophically consistent. That these writings are not mawkish and certainly not the self-dramatization of someone seeking to draw attention to themselves. That they are in fact documenting the interior, the personal, struggles of someone trying to reform – to radically change – themselves following a personal tragedy; someone using such writings, and in particular their publication, as acts of both self-learning and expiation, with it being plausible that he used such publication as a reminder to both others and himself so that he could never again return to the selfishness and extremism of his past.

For documenting such a struggle – from neo-nazi to modern mystic – Myatt should be commended with his post-2006 personal writings and his philosophy of pathei mathos a contribution to what Myatt has termed our ‘human culture of pathei-mathos’ which he defined in his 2014 essay Education And The Culture Of Pathei-Mathos {11} as

« the accumulated pathei-mathos of individuals, world-wide, over thousands of years, as (i) described in memoirs, aural stories, and historical accounts; as (ii) have inspired particular works of literature or poetry or drama; as (iii) expressed via non-verbal mediums such as music and Art, and as (iv) manifest in more recent times by art-forms such as films and documentaries. »

Yet, and to paraphrase Myatt, it is not important if his post-2010 personal writings are not taken seriously by others since they enabled him to understand himself, acknowledge his mistakes, and reform himself.

J.B.
2017

{1} Included in the book Understanding and Rejecting Extremism: A Very Strange Peregrination. 2013. ISBN 978-1484854266
{2} Published in 2013. ISBN 978-1484097984. When publishing his letters or extracts therefrom Myatt often provides a title for individual letters.
{3} Published in 2013. ISBN 978-1484110744
{4} For example see the section titled A Personal Tragedy in Myngath, and also his collection of essays titled Meditations on Extremism, Remorse, and The Numinosity of Love published in 2016.
{5} The letter, too long to quote in full here, is worth reading in its entirely. It is included in Meditations on Extremism, Remorse, and The Numinosity of Love, and can be read on-line at https://davidmyatt.wordpress.com/one-more-foolish-failure/ [Accessed October 2017]
{6} See his 2012 essay The Development of the Numinous Way, included as an appendix in both Myngath and Meditations on Extremism, Remorse, and The Numinosity of Love.
{7} The role of humility in Myatt’s philosophy is mentioned in Part Two of An Overview of David Myatt’s Philosophy of Pathei-Mathos by R. Parker included in the book The Mystic Philosophy Of David Myatt published in 2015, ISBN 978-1523930135.
{8} Soli Deo Gloria, written in 2011. Can be read on-line at https://davidmyatt.wordpress.com/soli-deo-gloria/ [Accessed October 2017]
{9} From the 2012 letter – titled Politics, Pathei-Mathos, and My Extremist Past – included in Part Three of Understanding and Rejecting Extremism.
{10} Some Questions For DWM 2014.
{11} The essay is included in his book One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings, published in 2014. ISBN 978-1502396105


The Fourth Reich

odal3

Editorial Note. Republished here is the Introduction to the comprehensive Constitution of The National-Socialist Reich which David Myatt circulated in the late 1990s when he was involved with and producing propaganda for Combat 18. The Introduction is a précis of National-Socialist ideals and beliefs.

Although no author is given, it is widely believed that Myatt himself was the author given the occurrence of such themes as ‘the numinous’ and the emphasis placed on honour, with the Constitution itself being one of the most detailed contemporary expositions of National-Socialism and thus regarded as the theoretical basis for the Fourth Reich; that is for the Western Imperium theorized by F.P. Yockey, and also by Myatt in his 1980s text Vindex: Destiny Of The West, available here: https://regardingdavidmyatt.wordpress.com/myatt-vindex-destiny-of-the-west/.

While many of Myatt’s NS writings are idealistic, often propagandistic, and thus vague on practical specifics, the Constitution of The National-Socialist Reich gives precise details regarding the practical implementation of Myatt’s ‘revisionist version’ of National Socialism: from the economy, to the type of government, to the judiciary to foreign policy.

How realistic such theorized practical implementations would be were a National Socialist or neo-fascist movement ever to obtain State power is another question, especially as many of those theorized implementations are exceedingly idealistic in a typical Myattian way. Nevertheless, and insofar as we are aware, no other contemporary neo-nazi document goes into such practical detail thus making it a valuable resource for those studying or interested in neo-nazi ideology, in extremism and/or in the life of Mr Myatt. The complete Constitution is available here: https://regardingdavidmyatt.files.wordpress.com/2016/05/myatt-constitution-fourth-reich.pdf

°°°°°

The Constitution of the NS Reich exists to create, maintain and advance the cultural, social, political, and economic institutions of a society based on National-Socialist ideals and principles: ideals and principles which represent the honourable aspirations of National-Socialists world-wide.

National-Socialist Government

The purpose of a National-Socialist Government is to protect, maintain, advance and enhance in a positive and noble way, the people, their culture, their way of life, their separate racial identity, and the land where those people dwell.

The Form of Government in National-Socialism

According to National-Socialism, government does not exist to impose the domination of one individual or group over others for the benefit or purpose of that individual or group. Rather, government represents the collective political ideal and will of a people who share a common culture, a common outlook, and a common racial heritage.

A government must take an organized form in order to begin the process of social, intellectual, spiritual and ideological evolution towards the final goal, which National-Socialism perceives to be continuing the work of Nature. The purpose of the Constitution is to establish and make real the objectives of the National-Socialist movement and to create conditions conducive to the development of individuals in accordance with the noble and idealistic values of National-Socialism.

Thus the Constitution abolishes all forms of intellectual, economic and social tyranny, and aims to return the destiny of the people to the people themselves in order to completely overthrow and do away with all types of oppression and injustice.

In creating, on the basis of National-Socialist philosophy and ideology, the political infrastructures and institutions that are the foundation of society, only the honourable and noble will assume the responsibility of governing and administering the new National-Socialist community. Legislation setting forth regulations for the administration of society will be based upon the concepts of personal honour and duty to the folk before self-interest.

In particular, the aim of a National-Socialist government is to encourage the noble change and further evolution of human beings in such a way that they progress upward towards a more noble way of living and the establishment of a noble and just order. This involves creating favourable conditions for the emergence and blossoming of the innate nobility of individuals, and encouraging and developing their talents and abilities, so that the numinous dimensions of the human being are manifest and made real, thus enabling the creation of a new, and higher, civilization. This goal cannot be attained without the active and willing participation of all members of society in the process of social, cultural, political and spiritual development.

Accordingly, the Constitution provides the basis for such participation by all members of society at all stages of the political and social decision-making process on which the destiny of the community depends. In this way during the struggle towards the new civilization, each individual will be involved in, and responsible for, the growth, advancement, and leadership of society. In this willing and committed involvement lies the realization of the noble ideal of fulfilling our noble Destiny as human beings, in accord with the laws of Nature: that is, in harmony with our fellow human beings and in harmony with the other life with which we share this planet which is our home.

The Economy is a Means, Not an End

In respect of the economy, the fundamental principles will be the fulfilment of the material needs of the members of the community in the context of the good of the community and the good of the land itself.

This principle contrasts with other economic systems, where the aim is concentration and accumulation of wealth and the making of profit. In materialist schools of thought, the economy is an end in itself, so that it comes to be not only a subversive, decadent and tyrannizing factor in the life of the community, but also the destroyer of Nature: a destroyer of what is numinous, and thus the destroyer of what is important for our humanity. For National-Socialism, the economy is a means, and one which is be employed in a noble way to ensure the well-being of both the community and of the land itself, on which the community depend not only for sustainence but equally important for what is numinous.

It is one of the duties of a National-Socialist government to provide all members of the community with equal and appropriate opportunities, to provide them with work, and to satisfy their essential needs, so that their basic well-being is assured.

Woman and the Constitution

Through the creation of a National-Socialist social infrastructure, it is essential that women should regain their natural rights and duties, considering the commercial, social, and political exploitation that they suffered under other political systems.

The family is the fundamental unit of society and the foundation for the noble growth of human beings. Compatibility of husband and wife with respect to belief, ideals, culture and racial heritage, is the prime consideration in the establishment of a family. It is the duty of the National-Socialist government to provide the necessary services and structures for the attainment of this goal.

The necessity and importance of the family in the life of the community and in the creation of a better, more noble, way of life, gives women special rights, privileges, duties and responsibilities in a National-Socialist society. Not only does a woman thus recover her special, momentous and precious function of motherhood – the nurturing of noble and honourable human beings – she also assumes a pioneering social role and becomes the companion of her man in all areas of life. Given the heavy and noble responsibilities that woman thus assumes, she is accorded great respect in a National-Socialist society.

A New Army

In the formation and equipping of the country’s defence forces, attention must be paid to honour, nobility and the idealistic principles of National-Socialism.

Accordingly, the Armed Forces are to be organized on a National-Socialist basis, and they will be responsible not only for guarding and preserving the frontiers of the community, but also for fulfilling the noble mission of creating a new civilization where nobility, personal honour and reverence for Nature exists. That is, they will also be responsible for undertaking the National-Socialist mission to the rest the world

The Judiciary in the Constitution

The judiciary is of vital importance for safeguarding the rights of the people in accordance with the principles of National-Socialism, and for safeguarding National-Socialism itself. Provision has therefore been made for the creation of a judicial system based on the ideal of personal honour, and operated by just and noble judges who have proven themselves to be both fair and honourable.

Executive Power and the Leadership Principle

Considering the particular importance of the executive power in implementing the laws and ordinances of National-Socialism for the sake of the community, and considering also its vital role in the attainment of a new civilization, the executive power must work toward the creation of National-Socialist society. Consequently, the confinement of the executive power within any kind of complex and inhibiting system that delays or impedes the attainment of this goal is rejected. Therefore, the system of bureaucracy, the result and product of old forms of government, will be removed, so that an executive system based upon the leadership principle can be created.

Mass-Communication Media

The mass-communication media (radio, television, cinema, newspapers and so on) must serve the cause of National-Socialist culture and adhere to the National-Socialist principles of honour, reason, duty to the folk, and the pursuit of excellence. To this end, the media can and should be used as a forum for a reasoned and balanced encounter of different ideas, but must refrain from the diffusion and propagation of decadent ways of life, and anything which is irrational, dishonourable, ignoble or which undermines the duty individuals have to their folk.


Concerning Reichsfolk

Editorial Note: Given numerous requests over the years for interviews, for personal meetings, for contact details, and for information about Reichsfolk other than what has already been made publicly available, RS has submitted the following statement to clarify the matter. Until recently Reichsfolk maintained an irregularly monitored contactable e-mail address which was sometimes relayed to those who displayed an interest and which was primarily used to explain the nature of Reichsfolk, as described in the following statement. This e-mail address, however, was suspended by the e-mail provider for ‘violation of their terms of service’ and, in the foreseeable future, Reichsfolk will remain publicly un-contactable.

°°°°°

While Reichsfolk is “a social, educational, cultural, and spiritual, movement based upon and dedicated to disseminating the noble principles of ethical, non-racist, National-Socialism,” {1} it is not a movement – political or otherwise – seeking to publicly recruit members or to continually distribute propaganda or to have a public face. Its commitment is to personally, directly, introduce individuals to the civilized reality of National-Socialism, and to strive to implement the idealism of National-Socialism in practical ways. The former means being clandestine; the latter means individuals and families, on their own or in very small numbers, living in a way consistent with National-Socialist ideals with no outward show of or profession of National-Socialist beliefs, and with this sometimes involving a family, or a few families, living in a usually rural environment as a ‘family community’ or as a kindred of two or more families. In both cases intrusion by ‘outsiders’ – for whatever reason, political or otherwise, and from whatever motive – is considered undesirable.

In regard to Reichsfolk literature, sufficient has been produced {1}{2} for others to understand what has been termed ‘non-racist National-Socialism’ and to, if inspired, form their own ‘family community’ or kindred. Which independent, unconnected, formations and their growth over the years and the generations is how Reichsfolk envisages its ideals – and thus a modern National-Socialism – will be gradually implemented in these times of overt persecution of those publicly espousing National-Socialism and of those who either question the veracity of what has become known as ‘the Shoah’ or who believe it is a myth.

Richard Stirling
September 2017 ev

{1} An Introduction To Reichsfolk (pdf)

{2} https://cosmicreich.wordpress.com/ethical-national-socialism/


Concerning The Vindex Mythos

David Myatt

Editorial Note: We publish here (in pdf format) an interesting and informative essay about David Myatt’s Vindex mythos, which Reichsfolk essay – with its study of Myatt’s Vindex: Destiny of the West and his Mythos of Vindex – shows that its basis is honor, an appreciation of the numinous, an understanding of the Magian distortion that has afflicted Western civilization, and an affirmation that National Socialist Germany was “fundamentally an instinctive and natural reaction to the dominance of the Magian ethos, and represented a mostly unconscious expression of the numinous, honourable, warrior ethos.”


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