An Upsurge Of Interest

O9A. One Image, Ten Thousand Words

Given the upsurge of interest in both the Order of Nine Angles and Mr Myatt as a result of media items about the American neo-nazi group AtomWaffen Division (AWD) – which is linked to several murders – we reproduce a recent post from the TWS Nexion.

°°°°°°°

Here are some extracts from recent twitter posts by investigative journalist Jake Hanrahan who writes for the New York based – and Pulitzer Prize winning – ProPublica. He is currently undertaking an investigation into the National Socialist group AtomWaffen. Note how he kindly provides a link to a copy of “our” latest effort, A Modern Mysterium: The Enigma of Myatt And The O9A (pdf).

“O9A is strange satanic-fascist umbrella for anyone who follows their brutal ideology. It began in England in the 70s & is believed to have been a brain child of former neo-Nazi turned former jihadist, David Myatt (which he denies) […]

This photo – https://twitter.com/Jake_Hanrahan/status/967091996979531776/photo/1 – is allegedly from Denton/Rape’s Instagram account. Here you can see SIEGE, the Atomwaffen ideological handbook, and to the right an O9A patch (the pic on the right for comparison). I’ve also seen a photo of Kaleb Cole with an O9A patch on his jacket.”


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An Itinerant Jihadi

Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

Several pages of a new book – Itinerant Jihadis: Arab and Muslim War Volunteers by Raphael Israeli, published by Strategic Book Publishing & Rights Agency – are devoted to David Myatt and his Muslim years, with the author quoting from several articles written by Myatt.

While there is nothing new about Myatt – with the information somewhat dated, and the author covering previously well-described aspects of Myatt’s life from his leadership of the NSM to his publicly-given (rather propagandistic) reason for converting to Islam – the author does, however, write that Myatt et al provide “incriminating evidence of the brewing Islamic subversion in Britain, and elsewhere, and of its close relationship with world Jihadi organizations.”


Islamic Terrorism: A Voice of Reason

David Myatt

David Myatt

Editorial Note: We republish here an article by Mr Myatt written in 2015 which concerns the causes of what has been described as “Islamic terrorism”. Myatt’s provides an alternative – a rational and a philosophical – explanation that is at odds with the strident political rhetoric of the past decade.

°°°°°°°

Extremism, Terrorism, Culture, And Physis
A Question Of Being

Disinclined as I am, and as I have been for many years, to comment on recent events, I have – after much reflexion – decided to respond to certain questions asked of me, given that several friends and diverse individuals (communicating through correspondence forwarded to me through intermediaries) have expressed an interest in my opinion about some recent events in France because of my forty years of (now regretted) practical experience of extremism [1] and extremists and which experience included not only being an advocate, as a Muslim, of what has become known as ‘Islamic extremism’, but also of being a neo-nazi activist and ideologue who preached and who advocated subversion, insurrection, hatred, and terrorism.

The recent events in France, where seventeen people were killed at four locations between the 7th and 9th of January 2015 – and similar events on other lands, from September 2001 (9/11) onwards – have led many people to speculate about the problem of, about causes of, and what may be required to prevent, such acts.

My admittedly fallible view, derived from my personal decades of experience, is that simple cause-and-effect answers are rather misguided, however naturally instinctive and/or politically expedient they might be – and/or however effective (or perhaps necessary) some of them might be in the short-term: of years, of a decade or more. For I incline toward the view that the long-term solution does not lie in more legislation, or in more security measures, or in idealizing one culture over and above another (as in the West verses Islam), or in invading other lands, or even in attempting to combat ‘extremism’ by means of advocation of a ‘moderate’ interpretation of some religion or some political ideology. Rather, the long-term solution lies in understanding our basal physis [2] as human beings and then considering how – or even if – that basal physis can be changed, evolved.

For the reality – the truth – of our being is that we humans can always find, and have always found – century after century, millennia after millennia – some cause or some ideology or some ideation or some interpretation of some religion or some dogma or some leader to allow us to express, to live, what is solely masculous [3]. For as I know from my own experience and involvements such an expression, such a living, vivifies, excites, and has so often provided us (or a significant portion of us) with a sense of purpose, an identity, and thus given our lives meaning.

Thus, for that significant portion of us, it is our basal nature – our basal character – as human beings which is at fault, the cause; not some current or past harsh interpretation of some religion or of some weltanschauung; not some ‘extremist’ ideology, per se; not some failure to tackle extremism; not some deficiency of law nor some failure (of intelligence, or otherwise) by the Police or by some State security service. That is, the harsh modern interpretation of a religion such as Islam (manifest for example in al-Qa’ida and in groups such as ad-Dawlah al-Islamiyah fil ‘Iraq wa ash-Sham), or the extremism manifest in nazism and fascism (past and present) are symptoms, not the cause.

For it is my considered opinion – fallible as it is and based as it is on what (admittedly limited) knowledge I have of the circumstances – that the perpetrators of recent events in France simply found, in a harsh interpretation of Islam, something which not only gave them a sense of purpose, a goal – which gave their lives meaning – but also provided them with an excuse to behave according to their physis or what they believed their physis should be: to be what they were or had become or should become. That is, lacking that empathy – such compassion and such honour, such muliebral virtues – as would have engendered within them a feeling for, an intuition of, and thus an appreciation of, innocency [4] and of individuals as individuals and not as abstracted ‘enemies’ or as somehow ‘inferior’ to them or as a means whereby what they believed in, or desired (such as some after-life), could be achieved.

In other words, a harsh modern interpretation of a particular religion hallowed what is masculous to the detriment of what is muliebral, making such a basal, such an unbalanced, masculous physis an ideal to be imitated and strived for, and which masculous ideal included the notion of a personal immolation, via kampf and a dishonourable disregard for the innocency of others, as a means to some posited goal. An unbalanced masculous physis also evident in – and idealized by – the ideologies of communism, nazism, and fascism, and in and by the ‘puritanical’ and inquisitorial interpretations of Christianity centuries before.

How then can that basal physis be changed or evolved? How can the masculous be balanced with the muliebral thus avoiding such unbalance, such bias toward the masculous, as has brought so much suffering recent and otherwise? All I have is a rather philosophical, quite long-term, and quite personal answer. Of, in terms of individuals, the development by individuals of empathy and the cultivation of the virtue of personal honour; and, in terms of society, Studia Humanitatis: that is, education to form, to shape, the manners and the character, of individuals by not only acquainting them with such topics as are, and were traditionally, included in that subject, but also of them being educated in such knowledge concerning our physis as our thousands of years old human culture of pathei-mathos has bequeathed to us [5].

David Myatt
January 2015

Notes

[1] As I have explained in many of my post 2009 writings, by ‘extreme’ is meant “to be harsh”, so that I consider an extremist is a person who tends toward harshness, or who is harsh, or who supports/incites harshness, in pursuit of some objective, usually of a political or a religious nature. Here, harsh is: rough, severe, a tendency to be unfeeling, unempathic, uncompassionate.

Hence I consider extremism to be: (a) the result of such harshness, and (b) the principles, the causes, the characteristics, that promote, incite, or describe the harsh action of extremists. In addition, a fanatic is considered to be someone with a surfeit of zeal or whose enthusiasm for some objective, or for some cause, is intemperate.

[2] I use the term physis (φύσις) as a revealing, a manifestation, of not only the true nature of beings but also of the relationship between beings, and between beings and Being. Physis is often apprehended (and thus understood) by we humans as the nature, the character, of some-thing; as, for example, in our apprehension of the character of a person.

[3] By the term masculous is meant certain traits, abilities, and qualities that are conventionally and historically associated with men, such as competitiveness, aggression, a certain harshness, the desire to organize/control, and a desire for adventure and/or for conflict/war/violence/competition over and above personal love, compassion, and culture. In my view, extremist ideologies manifest an unbalanced, an excessive, masculous nature.

Masculous is from the Latin masculus and occurs, for example, in some seventeenth century works such as one by William Struther: “This is not only the language of Canaan, but also the masculous Schiboleth.” True Happines, or, King Davids Choice: Begunne In Sermons, And Now Digested Into A Treatise. Edinbvrgh, 1633

[4] I use the term ‘innocence’ to refer to a presumed attribute of those who, being personally unknown to us, are therefore unjudged by us and who thus, as honour requires, are given the benefit of the doubt. For this presumption of the innocency of others – until direct personal experience, and individual and empathic knowing of them, prove otherwise – is the fair, the reasoned, the honourable, the cultured, the virtuous, thing to do.

[5] Refer to my May 2014 essay Education And The Culture Of Pathei-Mathos, and my more recent Some Conjectures Concerning Our Nexible Physis.

°°°°°°°

Article source: https://davidmyatt.wordpress.com/extremism-terrorism-culture-and-physis/


Related:

The Ignorant Vulgarians And Islam


A Tale Of Two Reformed Racists

David Myatt

David Myatt

It is interesting and perhaps instructive to compare the stories of Joe Pearce, a former member of the National Front (NF), and David Myatt, founder of the 1970s NDFM (National Democratic Freedom Movement) and the 1990s National-Socialist Movement (NSM), convert to Islam, and public supporter of terrorism.

In summary, Pearce gained a certain notoriety in the late 1970s as editor of the NF zine Bulldog; was twice sent to prison for short periods for inciting racial hatred, became a friend of Nick Griffin, moved to Northern Ireland for a while to support Protestant groups against the IRA, then later on (as so many reprobates seem to do) found God, became a practising Catholic, was fêted by the Catholic Church, by the media, and by Establishment figures, gave public lectures, wrote about his experience, and was given a sinecure in academia. His life story is told in Race with the Devil: My Journey from Racial Hatred to Rational Love published by St. Benedict’s Press, and he is written about in glowing terms by journalists and academics alike.

In summary, Myatt was active in neo-nazi politics for some thirty years, was sent to prison twice for violence, organized and led a gang of criminals, founded the short-lived but violent NDFM; became for around two years a Catholic monk before returning to neo-nazi politics; was a member of Combat 18, founded and led the 1990’s National-Socialist Movement; is notorious for writing the terrorist manual that inspired the London nail-bomber David Copeland; became “England’s principal proponent of contemporary neo-Nazi ideology and theoretician of revolution” {1}; has been accused of being the founder of the Occult group the Order of Nine Angles (O9A); converted to Islam and publicly supported al-Qaida and the Taliban, wrote one the most detailed defences, in English, of suicide attacks (an article used by the terrorist group Hamas), translated Ancient Greek literature, became an apostate from Islam, developed his own mystical philosophy centred about empathy and compassion {2}. He wrote about his life in his autobiography Myngath, published in 2013 {3} and has written extensively about why he rejected extremism in books such as Understanding and Rejecting Extremism: A Very Strange Peregrination, also published in 2013.

Unlike Pearce, Myatt – despite his more interesting and more violent past, his more diverse experiences over some forty years, his greater notoriety, his extensive writings as a neo-nazi ideologue, his far greater involvement with terrorism – was and is shunned by Establishment figures, is ignored by academics, and when mentioned by journalists or in mainstream books it is often in a derogatory and/or prejudiced manner and is invariably accompanied by the propagandistic and unproven allegation of him being involved with the O9A.

              Why the disparity, given that both by their own admission are reformed racists who regret their extremist pasts? Why the disparity in their treatment by the Establishment especially as Myatt is considered as having been “one of the more interesting figures on the British neo-Nazi scene since the 1970s” {4}{5}{6} whose active involvement with extremism lasted for some forty years while Pearce was a minor figure on the far-right whose involvement with extremism lasted for a far shorter period of time.

My surmise is that the disparity is due to the fact that Pearce is now part of the Establishment – a publicly repentant sinner who has accepted the Christian God and who continues to write, and continues to publicly speak about, what the Establishment approves of – while Myatt is a recluse whose mystical philosophy (the way of pathei-mathos) is essentially pagan. In addition, there is (i) the fact that Myatt has made – both as a neo-nazi and as a radical Muslim – powerful and influential enemies whose mottos are “Never Again” and “Never Forget, Never Forgive”, and (ii) that Myatt’s neo-nazi writings (despite his disavowal of them) still resonant with some people within the neo-nazi community, and (iii) that so many people within the modern Satanist and Occult movements continue to believe (without any evidence) that Myatt is Anton Long and the founder of and the driving force behind the subversive, anti-Establishment, Order of Nine Angles.

Myatt thus 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. Thus Pearce is given the benefit of the doubt, and believed, while Myatt is not.

Unless and until there is a critical, scholarly, biography (or two) of Myatt then this prejudiced view of Myatt by so many people is unlikely to change in any significant way. But what is certain is that his many detractors do aid the growth of the now well-established ‘Myatt mythos’.

As one reviewer of Myatt’s autobiography Myngath wrote, it might be:

“more correctly described as a modern allegory, a tale of redemption, a story of someone rediscovering their humanity, and it is this which, in my opinion, makes it a worthwhile and ultimately a valuable book to read. For its interest lies not in the person or character of Myatt himself – not in his various peregrinations, nor even in his own motivations for his deeds and involvements – but rather in the allegory: a modern Faust without the cloying appearance of God at the end.” {7}

R. Stirling
July 2016
v 1.03

{1} Michael, George. The New Media and the Rise of Exhortatory Terrorism. Strategic Studies Quarterly (USAF), Volume 7 Issue 1, Spring 2013.
{2} The Mystic Philosophy Of David Myatt (pdf)
{3} Myngath: Some Recollections of a Wyrdful and Extremist Life. CreateSpace. 2013. 96 pages. ISBN 978-1484110744.
{4} The Observer, February 9, 2003.
{5} Arkadiusz Sołtysiak. Neopogaństwo i neonazizm: Kilka słów o ideologiach Davida Myatta i Varga Vikernesa. Antropologia Religii. Wybór esejów. Tom IV, (2010), s. 173-182
{6} Jeffrey Kaplan (ed.). David Wulstan Myatt, in Encyclopedia of White Power. A Sourcebook on the Radical Racist Right. AltaMira Press. 2000, p. 216ff; p.514f
{7} https://regardingdavidmyatt.files.wordpress.com/2018/04/reading-myngath.pdf


From The Archives: Selected NS Essays

David Myatt

David Myatt: National Socialist Essays
(Volume 1, pdf)

As an academic noted in an article – published in 2013 by the United States Air Force – David Myatt is “arguably England’s principal proponent of contemporary neo-Nazi ideology and theoretician of revolution.” [1]

It seems therefore apposite for us to offer this volume: the first in a projected series of documents containing a few of the hundreds of National Socialist essays of David Myatt dating from the middle to late 1990s, essays which were not included in the recent [April 2016] pdf collection we released titled Selected National Socialist Writings Of David Myatt.

Where that collection concentrated on Myatt’s more philosophical and ideological NS writings – his revisionist vision and evolution of National Socialism – this series will concentrate on his more overtly political writings; the type of writings published for instance in his newsletter The National- Socialist – whose banner was ‘Propaganda Without A Fist To Back It Up Is Useless’ – and which newsletter was initially issued (from 1995 on) in support of Combat 18, and later (from 1997 on) in support of his own political organization The National-Socialist Movement, of which the London nail-bomber David Copeland was a member.

The re-publication of these essays, as with Selected National Socialist Writings Of David Myatt and the Constitution of The National-Socialist Reich, should provide suitable source material for those researching, studying, or interested in, either contemporary neo-nazi ideology and ‘right-wing’ extremism and/or the life and past extremism of Mr Myatt. What is also of interest is how Myatt’s political strategy evolved over time: from supporting covert insurrection and ‘terrorism’ in pursuit of overthrowing the government to – via pathei mathos – the ethical National Socialism of Reichsfolk.

RDM Crew
May 2016

[1] Michael, George. The New Media and the Rise of Exhortatory Terrorism. Strategic Studies Quarterly (USAF), Volume 7 Issue 1, Spring 2013.


David Myatt: a Guía Nacionalsocialista para comprender el Islam

Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

Todos los textos aquí presentados fueron escritos originalmente por David Myatt, un antiguo teórico y activista Nacionalsocialista, con años de militancia en diversos grupos, afines al Hitlerismo Esotérico, el Nacionalsocialismo y el racialismo identitario blanco, de la talla de la Orden de los Nueve Ángulos, el Movimiento Nacional Socialista del Reino Unido, Reichsfolk y Combat 18, entre otros. David Myatt es uno de los teóricos contemporáneos más reconocidos del movimiento NS moderno, con una cantidad impresionante de textos sobre la materia, aunque actualmente es usado como referencia histórica, ya que en años recientes, Myatt abandonó y desconoció sus trabajos sobre el tema, apostando por una nueva filosofía personal que desarrolló bajo el nombre de “Filosofía de Pathei-Mathos”.

Cabe mencionar que David Myatt se alejó del espectro Nacionalsocialista y abrazó completamente el Islam en 1998, después de estudiarlo durante un tiempo y encontrar afinidades con la lucha NS contra el Marxismo, el Capitalismo y el Sionismo, y entender la Yihad práctica de los musulmanes como una de las muy pocas verdaderas acciones de activismo en el mundo contra estos males y sus patrocinadores, así como comprender que el Islam es una religión que ensalza el honor, la lealtad, la razón y el respeto, entre otras cosas, justo como lo hace la cosmovisión tradicional Nacionalsocialista, a la cual se había adherido durante décadas.

Puede decirse que Myatt es una pieza clave dentro de la doctrina NS dirigida a las generaciones post-NSDAP, pues sus obras escritas son muy bien recibidas en el mundo NS de habla inglesa. Además, también se considera que Myatt -o Abdul-Aziz Ibn Myatt, después de convertirse al Islam-, es quien más ha contribuido a crear una síntesis y un entendimiento entre quienes se dicen Nacionalsocialistas, y los musulmanes.

Al hacer una lectura biográfica de David Myatt, uno puede encontrar que no se trata del típico militante Nacionalsocialista, ni del típico teórico islámico. De hecho, algo de lo que más ha causado controversia en torno a la figura de Myatt, es que su “búsqueda por el sentido definitivo de la vida”, lo llevó a ser monje cristiano, budista, taoísta, pagano y finalmente musulmán, sin omitir su paso por el activismo pro-NS. Por ello, Myatt ha llegado a ser visto como alguien inestable, que fue “cambiando de bando” una y otra vez con el paso de los años, hasta llegar a ser, finalmente, una especie de pacifista, rechazador del “extremismo” y la violencia en cualquiera de sus formas, con su propia visión del mundo y de la vida.

Pero cabe aclarar, que Myatt terminó rechazando el aspecto racialista del Nacionalsocialismo y el “extremismo” del “Islam radical” sólo después de sufrir un grave shock que lo llevaría a “reevaluar” su vida y todo lo que había hecho durante ella.

Y es que la vida personal de David Myatt no fue nada fácil, y al menos en una ocasión anterior se supo de un shock emocional suyo: En 1990, cuando se acababa de mudar a Malvern, para vivir y trabajar, Myatt destruyó sus copias personales de la poesía que había escrito (Myatt también es poeta), calificándolos de “autoindulgentes y decadentes”, añadiendo que “la vida personal está muerta”, expresando finalmente, su deseo (que no cumplió) de no escribir poesía de nuevo.

Este episodio, de acuerdo con JR Wright -la biógrafa de Myatt-, pudo haber sido el resultado de la muerte de su segunda esposa, a causa del cáncer, cuando tenía sólo 39 años de edad, siendo su primer matrimonio un fracaso, después de que su pareja se fugara con una mujer más joven.

Sin embargo, el shock que en este caso nos interesa, y que llevó a este personaje a “reevaluar” su vida y alejarse del Islam definitivamente, fue el suicidio de su prometida Francine, en 2006.

David Myatt ha aceptado abiertamente que este suceso cambió radicalmente su concepción de la vida, llevándolo incluso a un punto muy fuerte de inestabilidad emocional. Por ejemplo, una de las primeras cosas que hizo Myatt, poco después del suicidio de su prometida, fue ir a la iglesia católica más cercana, a encender una vela -a su nombre- en la Capilla de la Virgen María, aun cuando sabía que seguía siendo musulmán y que lo esperado, era ir a una Mezquita o hacer una súplica a Allah.

Así, el suicidio de Francine, llevaría a nuestro personaje a una reflexión de aproximadamente 3 años, durante los cuales se seguiría mostrando como musulmán, aunque esto cambiaría en 2010, cuando Myatt anuncia haber abandonado el Islam, para centrarse exclusivamente en su personal “Filosofía de Pathei-Mathos”.

Si bien la vida de David Myatt dio giros radicales una y otra vez -sobre todo, por cuestiones profundamente emocionales y de gran impacto-, es de reconocer que sus obras, tanto en el ámbito Nacionalsocialista, como en el Islámico, son un referente de gran calidad para quienes desean conocer la más vasta teoría condensada entre el NS y el Islam, creada de la mano de quien fuera uno de los Nacionalsocialistas más importantes del Reino Unido, y después, uno de los musulmanes fundamentalistas más conocidos en el mundo occidental, no sólo por su defensa de la Yihad antisionista, sino por la magnificencia de su obra escrita, en apoyo a un Islam puro, el establecimiento de un Califato, y la gobernanza de la Shariah.

Nosotros rescatamos una pequeña parte de sus textos -ya escritos como musulmán y dirigidos para Nacionalsocialistas y afines- y los compartimos (aun sabiendo que el propio autor se deslinda actualmente de ellos, en pos de su inclinación pacifista) simplemente porque forman la mejor contribución en el tema que alguien haya podido dar jamás.

°°°°°

Editorial Note: Myatt’s National-Socialist Guide To Islam is available as a pdf document here:  ns-guide-islam.pdf



David Myatt: Extremism, Terrorism, Culture, And Physis

Covert surveillance photograph of David Myatt by the BBC
Extremism, Terrorism, Culture, And Physis
  A Question Of Being

Disinclined as I am, and as I have been for many years, to comment on recent events, I have – after much reflexion – decided to respond to certain questions asked of me, given that several friends and diverse individuals (communicating through correspondence forwarded to me through intermediaries) have expressed an interest in my opinion about some recent events in France because of my forty years of (now regretted) practical experience of extremism [1] and extremists and which experience included not only being an advocate, as a Muslim, of what has become known as ‘Islamic extremism’, but also of being a neo-nazi activist and ideologue who preached and who advocated subversion, insurrection, hatred, and terrorism.

The recent events in France, where seventeen people were killed at four locations between the 7th and 9th of January 2015 – and similar events on other lands, from September 2001 (9/11) onwards – have led many people to speculate about the problem of, about causes of, and what may be required to prevent, such acts.

My admittedly fallible view, derived from my personal decades of experience, is that simple cause-and-effect answers are rather misguided, however naturally instinctive and/or politically expedient they might be – and/or however effective (or perhaps necessary) some of them might be in the short-term: of years, of a decade or more. For I incline toward the view that the long-term solution does not lie in more legislation, or in more security measures, or in idealizing one culture over and above another (as in the West verses Islam), or in invading other lands, or even in attempting to combat ‘extremism’ by means of advocation of a ‘moderate’ interpretation of some religion or some political ideology. Rather, the long-term solution lies in understanding our basal physis [2] as human beings and then considering how – or even if – that basal physis can be changed, evolved.

For the reality – the truth – of our being is that we humans can always find, and have always found – century after century, millennia after millennia – some cause or some ideology or some ideation or some interpretation of some religion or some dogma or some leader to allow us to express, to live, what is solely masculous [3]. For as I know from my own experience and involvements such an expression, such a living, vivifies, excites, and has so often provided us (or a significant portion of us) with a sense of purpose, an identity, and thus given our lives meaning.

Thus, for that significant portion of us, it is our basal nature – our basal character – as human beings which is at fault, the cause; not some current or past harsh interpretation of some religion or of some weltanschauung; not some ‘extremist’ ideology, per se; not some failure to tackle extremism; not some deficiency of law nor some failure (of intelligence, or otherwise) by the Police or by some State security service. That is, the harsh modern interpretation of a religion such as Islam (manifest for example in al-Qa’ida and in groups such as ad-Dawlah al-Islamiyah fil ‘Iraq wa ash-Sham), or the extremism manifest in nazism and fascism (past and present) are symptoms, not the cause.

For it is my considered opinion – fallible as it is and based as it is on what (admittedly limited) knowledge I have of the circumstances – that the perpetrators of recent events in France simply found, in a harsh interpretation of Islam, something which not only gave them a sense of purpose, a goal – which gave their lives meaning – but also provided them with an excuse to behave according to their physis or what they believed their physis should be: to be what they were or had become or should become. That is, lacking that empathy – such compassion and such honour, such muliebral virtues – as would have engendered within them a feeling for, an intuition of, and thus an appreciation of, innocency [4] and of individuals as individuals and not as abstracted ‘enemies’ or as somehow ‘inferior’ to them or as a means whereby what they believed in, or desired (such as some after-life), could be achieved.

In other words, a harsh modern interpretation of a particular religion hallowed what is masculous to the detriment of what is muliebral, making such a basal, such an unbalanced, masculous physis an ideal to be imitated and strived for, and which masculous ideal included the notion of a personal immolation, via kampf and a dishonourable disregard for the innocency of others, as a means to some posited goal. An unbalanced masculous physis also evident in – and idealized by – the ideologies of communism, nazism, and fascism, and in and by the ‘puritanical’ and inquisitorial interpretations of Christianity centuries before.

How then can that basal physis be changed or evolved? How can the masculous be balanced with the muliebral thus avoiding such unbalance, such bias toward the masculous, as has brought so much suffering recent and otherwise? All I have is a rather philosophical, quite long-term, and quite personal answer. Of, in terms of individuals, the development by individuals of empathy and the cultivation of the virtue of personal honour; and, in terms of society, Studia Humanitatis: that is, education to form, to shape, the manners and the character, of individuals by not only acquainting them with such topics as are, and were traditionally, included in that subject, but also of them being educated in such knowledge concerning our physis as our thousands of years old human culture of pathei-mathos has bequeathed to us [5].

David Myatt
January 2015

Notes

[1] As I have explained in many of my post 2009 writings, by extreme is meant to be harsh, so that I consider an extremist is a person who tends toward harshness, or who is harsh, or who supports/incites harshness, in pursuit of some objective, usually of a political or a religious nature. Here, harsh is: rough, severe, a tendency to be unfeeling, unempathic, uncompassionate.

Hence I consider extremism to be: (a) the result of such harshness, and (b) the principles, the causes, the characteristics, that promote, incite, or describe the harsh action of extremists. In addition, a fanatic is considered to be someone with a surfeit of zeal or whose enthusiasm for some objective, or for some cause, is intemperate.

[2] I use the term physis (φύσις) as a revealing, a manifestation, of not only the true nature of beings but also of the relationship between beings, and between beings and Being. Physis is often apprehended (and thus understood) by we humans as the nature, the character, of some-thing; as, for example, in our apprehension of the character of a person.

[3] By the term masculous is meant certain traits, abilities, and qualities that are conventionally and historically associated with men, such as competitiveness, aggression, a certain harshness, the desire to organize/control, and a desire for adventure and/or for conflict/war/violence/competition over and above personal love, compassion, and culture. In my view, extremist ideologies manifest an unbalanced, an excessive, masculous nature.

Masculous is from the Latin masculus and occurs, for example, in some seventeenth century works such as one by William Struther: “This is not only the language of Canaan, but also the masculous Schiboleth.” True Happines, or, King Davids Choice: Begunne In Sermons, And Now Digested Into A Treatise. Edinbvrgh, 1633

[4] I use the term ‘innocence’ to refer to a presumed attribute of those who, being personally unknown to us, are therefore unjudged by us and who thus, as honour requires, are given the benefit of the doubt. For this presumption of the innocency of others – until direct personal experience, and individual and empathic knowing of them, prove otherwise – is the fair, the reasoned, the honourable, the cultured, the virtuous, thing to do.

[5]  Refer to my May 2014 essay Education And The Culture Of Pathei-Mathos, and my more recent Some Conjectures Concerning Our Nexible Physis.