Hypocrisy, Politicians, And Probative Value

odal3

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Amesbury Incident Update
Hypocrisy, Politicians, And Probative Value

 

Hypocrisy And Politicians

As predicted by the sagacious – by those whose guides are reason, fairness, and evidence which has probative value – the death of the woman involved in the Amesbury incident has led to politicians and others to express hypocritical outrage. Thus the British Prime Minister said she was “appalled and shocked by the death.”

Why is such outrage hypocritical? Because there is a political agenda behind it and because it ignores the fact that on average, around 3 women a day are killed in Britain {1} while between 2009 and 2015, 936 women were killed by men they knew {2} and which number of murders is far more than those who in Britain lost their lives due to acts of terrorism during the same period.

Did the current Prime Minister and former Prime Ministers publicly state that they were “appalled and shocked” by the death of each of those women? Did they send their “thoughts and condolences” to the families of each victim? Did they state that their government was “committed to providing full support to the local community” as it dealt with each such tragedy? No of course not.

Did the local police involved in such murders, as is now the case with Amesbury incident, have a squad of over 100 detectives from outside their area assist them? No of course not.

Why not? Because such deaths did not serve the political agendas of the government of the day while the death of the woman in the Amesbury incident does serve the political agenda of the government of the day. To wit, their propaganda campaign against Russia and especially against Vladimir Putin.

Probative Value

As also predicted by the sagacious, the British Home Secretary – following the death of the woman involved in the Amesbury incident – propagandistically stated, without providing or citing any evidence, that “we know back in March that it was the Russians. We know it was a barbaric, inhuman act by the Russian state.”

We are thus entitled to ask obvious questions such as: “Where is the evidence for such accusations? Where is or was it published and made available to we the people?” Available to we the people – the supposed basis for their government – so that we may make our own, individual, and informed, opinion based on evidence which has probative value.

Until there is such publicly available evidence “we the people” are supposed to trust the politicians who make such accusations, and – when pressed on the matter of evidence (as they seldom if ever are by journalists) – are supposed to trust their vague statements about “intelligence” gathered by the security services “proving” such accusations, although such “intelligence” is never published at the time and when on the few occasions that it is (years later after its propaganda value is no longer relevant) it is often “redacted” and as in the case of purported Iraqi weapons of mass destruction often shown to be false and propagandistic.

Thus instead of treating “we the people” with respect, as intelligent beings, modern politicians of modern democracies condescendingly expect us to trust them, believe their propaganda, and ignore their utter hypocrisy.

For such politicians, the death of one women in one incident provides them with political opportunities, while the murder of thousands of other women – often in more barbaric circumstances – is not even a footnote in the history of modern British democracy.

Is such modern democracy still fit for purpose? Or does it, as we are inclined to believe, need reforming, so that in the words of one perspicacious commentator,

                  “leaders and politicians must have such personal character-revealing experience as qualifies them to lead and to govern, with that personal experience consisting of proven and years-long ‘front line’ service to their country and to their people such as in the armed forces or serving as a ‘first responder’ in such occupations as paramedic, a police officer, and in the Fire & Rescue service.” {3}

Three Wyrd Sisters
9th July 2018 ev

{1} The Guardian, One woman dead every three days, 14 December 2017.

{2} Helen Pidd, The Guardian, 7 December 2016.

{3} https://davidmyatt.wordpress.com/2010/05/29/the-moment-of-my-reading/

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Related:
https://wyrdsister.wordpress.com/2018/07/04/the-amesbury-incident/


Article source: https://wyrdsister.wordpress.com/2018/07/09/amesbury-incident-update/


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Some Problems With Modern Democracy

David Myatt

Editorial Note: Although this 2010 essay by Myatt pre-dates his philosophy of pathei mathos and may therefore fall into the category of writings disowned by him, we republish it here as in our view it offers some interesting insights into modern democracy.

RDM Crew
May 2018 ev

Article source: https://davidmyatt.wordpress.com/2010/05/29/the-moment-of-my-reading/

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A Moment Among My Reading

Some Problems With Modern Democracy

For the past few weeks I have been re-reading classical authors such as Thucydides, Herodotus, Pliny, and Tacitus. Which reading led to me to reflect upon the histories of the nations of the modern West and the form of government – the modern democracy – that they have developed and whether such problems as I, personally, perceive that such a form of government has may be detrimental to Western societies in the future.

Some Basic Problems

1. The first problem I perceive with modern democracy is that a country generally gets the leaders – presidents, prime ministers – and the government who and which tend to reflect, in their words, promises, and policies, the often changeable fears, hopes, and emotions of a majority of people at election time or at least of the percentage necessary to win an election; with such fears, hopes, and emotions often engendered by the Media, by a specific political party, by a ‘social movement’, and by ‘special interest’ (advocacy) groups or individuals with their own agendas, all of whom seek to influence ‘public opinion’ and the policies of politicians and governments. Such ‘special interest’ groups invariably include those with particular business and political concerns who have the financial resources to employ professional lobbyists, Media consultants, and propagandists.

The result is that the political party and/or particular advocacy groups who have the most money during elections campaigns, and who have the support of a substantial part of the Media, and/or who have a candidate for high office who is a persuasive public speaker, influence the result of elections, having persuaded or influenced the percentage of people necessary to win an election.

In other words, modern elections have become an often cynical process of targeting, persuading, and influencing, people (or specific types of people) by appealing to their fears, their hopes, their emotions, based on specific – and supra-personal – political, social, and business, agendas and interests.

In practical terms this means that the leaders tend to represent their own personal (sometimes emotive) and/or political agenda and/or the agendas of whatever ‘special interest’ groups have helped them get elected. Naturally they deny this, since they invariably and cynically declare that their policies and actions represent “the will of the people” – and thus that they have a mandate for those policies and actions – or they rather naively do believe that they have a mandate having a personality or the personal vanity which has made them a mere figurehead for ‘special interest’ groups and/or the political magnates of their own political party who themselves have their own agendas.

Over decades, the cynical process of targeting, persuading, and influencing, people results in changing governments, for with each new election a majority of people are persuaded or believe that “it will be better, different, next time” and that their hopes will be realized by electing a different president or a different political party or even by electing the same political party but with a different prime minister and some different politicians. Meanwhile, very little of substance changes for the majority. There may be some cosmetic changes, but public services often get worse, crime increases, with the poor staying poor, and the rich staying rich or becoming richer, immune or indifferent as the majority of the rich are to declining public services, to social problems, and to increasing crime.

2. The second problem with modern democracy is that politicians in general and candidates for leadership positions in government do not have to have – and in these modern times are not expected by the public to have – practical character-revealing life-experiences; and thus to have undertaken deeds which have revealed that they are courageous individuals who in dangerous or difficult situations have placed the life of others and of their country before their own. Life-experience such as serving in the armed forces of one’s country and being awarded a medal or medals for gallantry; or serving as a ‘first responder’ – such as a paramedic, or a police officer, or in the Fire & Rescue service – and thus having faced difficult, trying, and life-threatening circumstances.

Instead, all individuals have to do to qualify as a politician is to have powerful and influential friends, and/or have the support of a substantial part of the Media, and/or have the support of influential advocacy groups, and/or have adroitly played ‘the political game’ and thus have been selected by the political magnates of their own political party, and/or have personal wealth sufficient to buy their way into the Media or – through (sometimes secret) donations or other means – gain the support of influential advocacy groups.

The result is that in a modern democracy there is a leader, and a government composed of a majority of politicians, who have no courageous deeds to their name, who have no experience of ‘front line’ service to their country and to their people, but who send people to fight wars, who make and enforce policy for the ‘front line’ services of their own land, and who can and who do, and based on some supra-personal political agenda, impose sanctions on other countries and who thus cause suffering to the ordinary people of those other countries.

In other words, you have career politicians who have never proved their mettle – never been tested – in dangerous or difficult situations lauding it over those who have.

3. The third problem with modern democracy is that modern politicians – with only a few exceptions – have mastered and use the art of propaganda, evident in their inability to be open and honest about their own failings and culpability while in public office, and in their inability to be honest about the failure of the policies of their government. Instead, they are adroit at manufacturing excuses, or shifting the blame away from themselves and government policies, or are disingenuous when answering questions or when addressing concerns about their culpability or that of their government.

4. The fourth problem with modern democracy is that, as a consequence of the aforementioned three problems, there is not “government by the people for the people” but instead government by a generally self-serving or advocacy-driven clique. Which political clique is generally wealthier – for politicians are paid well and often have other sources of income – than the majority of the electorate they were elected to serve.

Consequences

Since modern democracy is today still considered by the majority to function reasonably well in terms of maintaining society, it will remain for that majority the only viable option. For its inherent cynical process of targeting, persuading, and influencing, people will work so long as a majority can be persuaded that, after the next election, “it will be better, different,” with the self-serving or advocacy-driven political clique well-understanding the Psychologie des Foules.

Thus, the always well-off political clique will continue to laud it over the poor and those whose ‘front-line’ public service keeps society functioning. The self-perpetuating political clique will continue to makes excuses for their own failures, for declining public services, for government failure to solve social problems, and for increasing poverty, homelessness, and crime.

Mass discontent, as for example in the anti-war protests before and after the invasion of Iraq, strikes, scandals about corrupt politicians, even occasional riots, have not impacted significantly on the self-perpetuating political cliques: a change of leadership, some new policies, the dismissal or the resignation of a few politicians, propaganda by the Media, perhaps the election of a new government, are usually all that is required to maintain the democratic ‘status quo’.

A study of history, ancient and modern, indicates – at least to me – that such manipulation of the many by the few for the benefit of the few cannot, given human nature en masse, continue indefinitely. That there may well arise such a breakdown of basic services, such perceived inequality, such perceived injustices, such widespread discontent, that revolution, somewhere – peaceful or otherwise – seems almost inevitable, with the attendant suffering that revolutions often cause. Thus will the cyclical nature of human history repeat itself, for we humans apparently have not changed, en masse, significantly enough so that we are personally guided by such virtues as honesty, reason, and εὐταξία to thus be immune to the propagandistic machinations of politicians, demagogues, ideologues, and special interest groups. Instead, it seems that the same fears, hopes, and emotions, still guide us, just as the negative traits of old seem to still guide so many of those few who have, by whatever means, acquired power and authority over the majority.

Can this apparently inevitable suffering-causing cyclicity – such as that of governing cliques and their overthrow, and of the decline of societies – be avoided? My own personal – and admittedly fallible – answer is to reform modern democracy so that leaders and politicians must have such personal character-revealing experience as qualifies them to lead and to govern, with that personal experience consisting of proven and years-long ‘front line’ service to their country and to their people such as in the armed forces or serving as a ‘first responder’ in such occupations as paramedic, a police officer, and in the Fire & Rescue service.

However, such a reform by having character-revealing experience as a qualification for political office is unlikely to occur, given vested interests and – dare I say it – an education system which has neglected study in their original language of authors such as Thucydides, Herodotus, Aeschylus, Sophocles, Aristotle, Pliny, Tacitus, and Cicero.

So many times, in the past somewhat turbulent decade of my life, I have reflected upon a particular verse by Sophocles:

πολλὰ τὰ δεινὰ κοὐδὲν ἀνθρώπου δεινότερον πέλει [1]

For this seems to me to capture something of our rather strange human nature – of our ability, our potential, our capacity, to be honourable, self-restrained, rational human beings, and our seemingly equal capacity (or often, greater capacity) to be unsympathetic, insensitive, selfish, dishonourable, untrustworthy, or just plain barbaric.

David Myatt
2010

[1] Antigone, 334. My translation: “There exists much that is strange, but nothing has more strangeness than we human beings.”


From NS To Mysticism

David Myatt

David Myatt

The Uncertitude Of Mr Myatt
(pdf)

Editorial Note: The above 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 and which was the subject of this post and which post contained a link to that October text.

The contents of this new work are as follows:

° 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

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Related

The Mystic Philosophy of David Myatt
(pdf)


Re-discovering Western Paganism

Whenever the term ‘western paganism’ is written or heard, in our contemporary societies, there is tendency for many readers or listeners to conjure up either images of ancient ‘superstitious barbarians’ offering sacrifices to various gods such as Odin, or images of modern devotees – of what has been termed ‘contemporary paganism’ and ‘neopaganism’ – in robes conducting or attending romanticized rituals and ceremonies such as those now associated with the Summer Solstice at Stonehenge.

In this essay, however, in referring to Western paganism we are referring to a particular and spiritual ethos – to a distinguishing character, or nature, or ‘spirit’ – germane to European lands and thus to ‘the West’, where by ‘spiritual’ is meant concerning what is considered to be, intuitively or otherwise, numinous, and/or concerning those forces or powers which are believed to be, or which may, determine our fate, wyrd, destiny and thus which may bring good fortune or misfortune to us, our family, and to our communities.

Hence, when writing about ‘the West’ we are not writing about the nations of the modern West and the life-styles and politics evident in such modern nations as the United States and Britain. What is meant is the culture and the civilization of and associated with European lands (and with what are now our former colonies or émigré lands) embodied and manifest as that culture and civilization was and is in the paganism of classical Greece and Rome; in the ritual practices and beliefs of North European lands such as Scandinavia and ancient Britain; in Greco-Roman art; in classical – and European folk – music; in the philosophy of the likes of Aristotle; in allegories such as those of Faust and myths such as King Arthur, Wotan, and the Valkyries; in the Greco-Roman mysticism of the Corpus Hermeticum, and in modern science and technology.

That is, we are writing about a particular culture of a particular people; of indigenous Europeans, among whose descendants are people of such lands as are now named Greece, Italy, Britain, Germany, Spain, France, Scandinavia, Poland, Russia, etcetera.

Part of this ancestral Western, this ancestral European, culture is a particular and spiritual ethos, and one which the term Western paganism correctly describes, with this particular paganism having its roots in Ancient Greece and Rome and thus being different, in ethos and in practise, from what is currently known concerning, for example, such religious practices and beliefs as that of ancient Germanic tribes. This ‘Greco-Roman’ paganism is the paganism of Homer, Hesiod, Aeschylus, Sophocles, Aristotle, Seneca, and Cicero; a paganism that is pragmatically spiritual whose foundation is the rationalization that certain deeds were wise and certain other deeds unwise, with such unwise deeds – such hubris, ὕβρις – upsetting that natural balance of the Cosmos (κόσμος) and thus liable (according to ancestral tradition) to cause misfortune. Thus did Sophocles express a truth of this tradition when he wrote that “hubris is the genesis of tyrants” since tyrants invariably bring misfortune upon the people and, eventually, upon themselves and – quite often – on their descendants. In addition, and importantly, elegance, the beautiful (τὸ καλόν) as well as excellence (arête, ἀρετή) and nobility (τὸ ἀγαθόν) were all associated with those who did what was considered wise and balanced (μέσος, in Aristotle).

This is the ethos, the pragmatic spirituality, and the notion of balance, harmony, elegance, and of beauty, which infuses the culture and the civilization of Ancient Greece and Rome, and which culture so enthused those Europeans – artists, scholars, educators, potentates, and others – who from the 14th century on brought about the Renaissance and which Renaissance, which re-discovery of the culture of ancient Greece and Rome, gave birth to and infused our Western ‘Faustian’ civilization.

A Pagan Renaissance

This Renaissance, however, did not in any significant way include a practical return to classical paganism. Instead of giving rise to a new, an evolved, pagan ethos – and thus dispensing with the notion of anthropomorphic deities interfering in the lives of human beings – it resulted in only minor changes to the governing religious ethos manifest as that was in Christianity with its quite un-classical, rather stark, notions of Hell-Fire, Damnation, Sin, and Prudery. In other words, the governing spirituality continued to be Hebraic, derived from the Old Testament as amended by the ‘new covenant’ of Jesus of Nazareth.

While laudable, the attempt in recent times by some Europeans to rediscover the pagan ethos of their ancestors – exemplified in certain (but not all) neopagan groups and weltanschauungen – and thus distance themselves from Hebraic spirituality, is not and never can be, in our view, effective in reconnecting us to the ethos of the West for two reasons. First, because such attempts (at least so far) do not exemplify, do not manifest, the spiritual ethos of the West, founded as that is on the culture and spirituality of ancient Greece and Rome. Second, because they generally do not take into account how the ethos of the West has itself been distorted by a Hebraicism that is not only spiritual but is now, and has been for over a century, cultural.

This cultural Hebraicism is a mode of thinking and action in which Hebrews – ancient and modern – and their beliefs, and those of their followers and disciples, are taken as the type, the moral ideal, to be aspired to and lauded. In the case of ancient Hebrews and their beliefs, the type, the ideal is evident in the Bible (both Old and New Testaments), and in latter-day interpretations of the Bible. In the case of modern Hebrews and their disciples, the type, the ideal, derives from (a) the dogma of ‘equality of races’ – ultimately derived from Marxism, sociology, and what has been termed ‘social anthropology’, with the belief being that all ethnicities have the same abilities, intelligence, potential, and human character – and from (b) the religious-like remembrance of and compulsory teaching regarding the Shoah, together with a hypocritical championing of ethnic awareness and ancestral traditions for all ethnicities except native European (‘White’) peoples, which ethnic awareness of, and its promotion among, native European peoples is considered ‘hatred’, ‘racist’, ‘extremist’ and is increasing censored and outlawed in the lands of the West with the Hebraic reasoning being that such ethnic awareness of, and its promotion among, native European peoples gave rise to colonialism, to fascism and National Socialism and thus to the Shoah – which must “never be forgotten” – with no Western country ever allowed to again make ancestral European beliefs, and the Western ethos, the raison d’être of a nation-State.

In respect of rediscovering the pagan spirituality of the West a fundamental problem has been a lack of knowledge among those interested in what, exactly, that spirituality is. A problem exacerbated by pre-existing translations of some of the ancient works knowledge of which is necessary in order to understand that spirituality. Works such as the Oedipus Tyrannus and the Antigone by Sophocles, the Agamemnon by Aeschylus, and the mystical texts of the Corpus Hermeticism.

Which problem of translation is why, for example, the Antigone of Sophocles has become to be regarded (by all but a handful of scholars) as some kind of ancient morality tale or as just a drama about a conflict between two strong and different characters, Antigone and Creon; why Oedipus Tyrannus is regarded (by all but a handful of scholars) as a morality tale about “incest”, and why the texts of the Corpus Hermeticism are regarded as imbued with a Christian-like mysticism and as having been influenced by both the Old and New Testaments.

Yet properly understood in the necessary cultural context, the Antigone, as one translator noted in the Introduction to his translation,

“deals with the relation between mortals and gods. The work is an exploration and explanation of the workings of the cosmos, and the answers given express the distinctive ancient Greek ‘outlook’ or ethos. This ethos is pagan, and its essence may be said to be that there are limits to human behaviour; that some conduct is wise, some conduct is unwise. Unwise conduct invites retribution by the gods: it can and often does result in personal misfortune, in bad luck.” {1}

Ditto in respect of the Oedipus Tyrannus, and the Agamemnon of Aeschylus. Regarding the Corpus Hermeticism, as we have previously mentioned, certain new translations restore

“these texts to the Western pagan tradition and make them relevant to our times when Western culture and our classical, Greco-Roman, and pagan heritage is increasingly subsumed in schools and elsewhere by other, non-Western, cultures and religions, with it now being politically incorrect to point out that Western culture with its Greco-Roman pagan heritage has profoundly changed the world for the better and is arguably superior to all other cultures past and present.” {2}

That is, translations of important classical texts are now available which, when studied together, enable us to appreciate and understand the classical, pagan, ethos and thence the ethos of the West itself. {3}

Which understanding might – probably should – lead us, or someone, to develop a new, an evolved, pagan weltanschauung which does not involve anthropomorphic deities but instead is based on a new ontology regarding our relation, as sentient beings, to Being, to the Cosmos, rather than to ‘God’ or to some ‘gods’. Something perhaps prefigured in Greek texts such as these with their reasoned, pragmatic, and often quite warrior-like, spirituality:

The Muse shall tell of the many adventures of that man of the many stratagems
Who, after the pillage of that hallowed citadel at Troy,
Saw the towns of many a people and experienced their ways:
He whose vigour, at sea, was weakened by many afflictions
As he strove to win life for himself and return his comrades to their homes.
But not even he, for all this yearning, could save those comrades
For they were destroyed by their own immature foolishness
Having devoured the cattle of Helios, that son of Hyperion,
Who plucked from them the day of their returning. {4}

°°°°°

You should listen to [the goddess] Fairness and not oblige Hubris
Since Hubris harms unfortunate mortals while even the more fortunate
Are not equal to carrying that heavy a burden, meeting as they do with Mischief.
The best path to take is the opposite one: that of honour
For, in the end, Fairness is above Hubris
Which is something the young come to learn from adversity. {5}

°°°°°

This person, whom I praise, never ceased to believe that the gods delight in respectful deeds just as much as in consecrated temples, and, when blessed with success, he was never prideful but rather gave thanks to the gods. He also made more offerings to them when he was confident than supplications when he felt hesitant, and, in
appearance, it was his habit to be cheerful when doubtful and mild-mannered when successful. {6}

°°°°°

Clytaemnestra:

Because of these grievous things, no one should invoke a fatal curse upon
Nor turn their wroth toward, Helen
As if she was some man-killer who alone destroyed
The lives of those many Danaan men
By having wrought such a festering wound […]

The wife of this corpse presents herself here
As that most ancient fierce Avenger.
It is Atreus, he is of that cruel feast,
Who, in payment for that, has added to his young victims
This adult one […]

But do not suppose that his killing was ignoble
For did he not by his cunning set Misfortune upon this family? {7}

°°°°°

Creon:

So even then you dared to violate these laws?

Antigone:

It was not Zeus who proclaimed them to me,
Nor did she who dwells with the gods below – the goddess, Judgement –
Lay down for us mortals such laws as those.
Neither did I suppose that your edicts
Had so much strength that you, who die,
Could out-run the unwritten and unchanging
Customs of the gods: for the life of these things
Is not only of yesterday or today, but eternal,
No one remembering their birth. {8}

All of which explains why we love to also quote what a certain English poet wrote in 1873 CE: “the separation between the Greeks and us is due principally to the Hebraistic culture we receive in childhood.” All those tall tales from the Bible about various Hebrew folk…

Rachael & Richard Stirling
Shropshire
Autumnal Equinox 2017 ev

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{1} Antigone. Translated by David Myatt.

{2} https://regardingdavidmyatt.wordpress.com/2017/03/27/an-insight-into-pagan-mysticism/

{3} These translations – dating from between 1991 and 2017, and all of which are independent of his own mystical – if pagan – ‘philosophy of pathei-mathos’ – are by David Myatt, and include the following important classical texts:

° The Agamemnon of Aeschylus. ISBN-13: 978-1484128220

° Sophocles – Oedipus Tyrannus. ISBN-13: 978-1484132104

° Sophocles – Antigone. ISBN-13: 978-1484132067

° Homer – The Odyssey: Books 1, 2 & 3. ISBN-13: 978-1495402227

° Corpus Hermeticum: Eight Tractates. A compilation containing translations of and commentaries on tractates I, III, IV, VI, VIII, XI, XII, XII. ISBN-13: 978-1976452369.

The commentaries on the tractates are of especial interest in elucidating the paganism of the texts.

His Greek translations are available here: https://perceiverations.wordpress.com/greek-translations/

{4} The Odyssey. Translated Myatt.

{5} Hesiod. Translated Myatt, and quoted (with the Greek text) in his commentary on Tractate III.

{6} Xenophon. Translated Myatt, and quoted (with the Greek text) in his commentary on Tractate I.

{7} Agamemnon. Translated Myatt.

{8} Antigone. Translated Myatt.


This work is issued under the Creative Commons Attribution-NoDerivatives 4.0 International (CC BY-ND 4.0) license
and can be freely copied and distributed, under the terms of that license.


Support Your Local Police

nypd

 

Two events today – one very local and personal, the other of international political interest and personally unrelated to me – reminded me of what we in the West have and one of the important reasons how what we have is currently maintained.

Local

Earlier this morning Police surrounded a nearby house, with one armed Police officer – a quite young man – detailed to guard a possible rear escape route. Raid over, with arrests made, the armed officer politely and calmly re-assured a local resident who had, seeing and hearing the kerfuffle, ventured out into her garden, next door. In return, she thanked him knowing as she did how and why he had that morning willingly put his own life in danger. He genuinely surprised yet pleased that someone, some local resident, understood.

International

Such an orderly, and so very civilized, change of leader of a government in one Western country. Established, time-honored, procedures, a certain formality, and most definitely a long-standing tradition. A last appearance in a debating chamber for the departing leader during which not one of his political opponents used vulgar language or indulged in argumentum ad hominem. Then, for him, a journey – in a convoy with armed Police – to a formal audience with the Royal Sovereign of that land who alone, constitutionally, had the power to accept his resignation as leader, and who asked for his recommendation of who would be his successor as political leader of that land. Followed, shortly thereafter, by that new leader – in another convoy with armed Police – who only the Royal Sovereign of that land could formally, legally, appoint.

Here again were people acting in a civilized, a cultured, way; and here again were Police personnel – without any fuss or bother – putting their own lives in danger.

A Civilization Maintained

Such a contrast to so many places, to so many lands, around the world. Such an order, such a culture, such traditions, such civilized behavior by so many, as we in the West now have and have for over a century managed to maintain, despite the many problems that have afflicted us and despite the uncivilized behavior, the unreason, of many within our own lands.

Managed to maintain: because there are rules, traditions, procedures, for governments and politicians, worked out and refined over a century and more.

Managed to maintain: because there is the rule of law which, despite some individuals some of the time disagreeing with some of those laws, has created and maintained an ordered society for the benefit of the many, which law can be changed by civilized procedures, and which law – for all its faults – does on balance reflect what is fair, civilized.

Managed to maintain: because there is a Police force with long-standing traditions and procedures and with so many individuals within it prepared to put their own lives in danger because they know or because they instinctively feel what is civilized and what it is, in a given situation, the civilized, the fair, thing to do.

Managed to maintain: despite the doubters, the critics, the uncouth, the hateful, ones who seek to overthrow such a civilized, hard-won, order and who – often via the fallacy of arguing from the specific to the general – demean and hate the many (politicians, the Police) for the misdeeds of a minority.

All this, and so many similar things, is why I – aligning myself as I do with Reichsfolk – have a natural aversion to the uncouth behavior and language and the barbaric hatred of the many who now align themselves with National Socialism without understanding, or without feeling, its civilized, cultured, essence: an essence so manifest in the Waffen-SS, and an essence so maligned for so many decades by so much propaganda and so many lies because of the vested interests of so many who, at heart, are uncouth, uncultured, and uncivilized.

S.L.
13 July 2016

odal3


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.


A Primer of Neo-Nazi Ideology

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While ostensibly the pdf document linked to above is a detailed constitution for the Fourth Reich envisioned by some neo-nazis it is also a primer of contemporary neo-nazi ideology, or at least a primer of the ‘revisionist’ National Socialism propagated by David Myatt in the 1990s in his voluminous National Socialist pamphlets such as The Meaning Of National-Socialism (third edition, 115yf) and in essays such as Esoteric Hitlerism: Idealism, the Third Reich and the Essence of National-Socialism, both of which are included in Selected National Socialist Writings (pdf).

However, 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 vision of National Socialism: from the economy, to the type of government, to the judiciary to foreign policy.

Of course, 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 I am 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 and/or in the extremism and life of David Myatt.

As mentioned in the ‘Editorial Note’ which prefixes this version of the document, the Constitution was first circulated in the 1990s among supporters of Myatt’s National-Socialist Movement and first openly published by Reichsfolk in the year 2000, and although no author was given it has been attributed to Myatt given the frequent use of the terms ‘numinous’ and ‘Folk Culture’, its ‘code of honour’, and given its mention of a ‘cosmic being’ which ‘cosmic being’ featured frequently in Myatt’s later, post-1995, National Socialist and ‘folk culture’ writings.