This Is All Grimly Soviet

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England, April 2020. The other day, I was in a long queue at my local ‘supermarket’ store waiting to be allowed in. The footway where we queued was helpfully marked every 2 metres (around six feet, six inches) reminding us to obey the government diktat of “social distancing”. Once inside, after a long wait, the same markings, the same reminders, with staff observing whether or not we meekly obeyed the rules. Some old gentleman – who looked like an archetypal English eccentric – did not and was immediately told by a security guard to observe the rules and “be patient”. So the slow moving people in the queue – fenced in by barriers which dictated how we moved around the store – make their steady way to gather the necessary essentials. Essentials selected, they had to queue again, six feet six inches apart, before being directed by staff to a particular checkout.

Such docility; such people to watch over us and ensure we complied to various government diktats. It was as if we were part of some nation-wide experiment.

Once back home and indulging in a welcome alcoholic beverage, the television presented another half-hour of government propaganda disguised as “news” with government politicians, and “experts”, reminding us about “staying safe” and about “social distancing” and about the gravity of the situation, and with members of the public – from their homes of course and as “talking heads” – spouting about how they were following government demands to “stay safe”, remain at home, and observe the diktat about “social distancing”. Several of these “talking heads” offered advice about how we and our family could cheerfully endure “staying at home” amid the government-imposed lockdown.

There followed a normal television programme, but interspersed (this was a commercial television channel, with ads) with government “shorts” (propaganda) containing the new mantras of government: about staying safe and “protect the NHS”. One commercial television channel even had, in the top left corner of the screen, the government message to “stay at home”.

Outside, on the streets, normal social life has been suspended, with no date set for when the normal life of Western society will be resumed. There are regular police patrols to ensure that there are no public gatherings of three or more people and that the diktat about “social distancing” is being obeyed.

This is all very dystopian. All very Nineteen Eighty-Four. All grimly Soviet. With docile citizens obeying government dicktats because they have, apparently, been brainwashed into believing it is for their own good and for the good and the safety of their society.

Now it has emerged that the social media platform Facebook has – following government pressure – banned posts and messages from people and groups who were organizing or trying to organize or who were promoting protests against government diktats such as “social distancing”, lockdown, and the ban regarding public gatherings. This is censorship by any other name.

Meanwhile, in Britain, it seems the government driven social experiment to make its citizens docile, compliant, and test its power and the effectiveness of its propaganda, has succeeded. No politicians, of whatever flavour – Liberal or Labour or Tory – have spoken out about the tyrannical government dicktats and about its pervasive propaganda. No mainstream newspaper, no television news channel, no independent journalist, has questioned or dissented from those dicktats and the now all-pervasive government propaganda.

No one – no politician, no newspaper, no television news channel, no independent journalist – has pointed out the utter hypocrisy of those who lead the government and who now regale us with propaganda. Those politicians, being wealthy and privileged, do not have to queue outside shops. They and their families do not have to choose between paying rent and eating sufficient to sustain them. They have not had their livelihood – their income from work – taken away. They do not have to live in some small inner-city flat with young, bored, restless children.

On the aforementioned “news” programme I watched and heard some politician tell us what we should be doing and why. Yet the politician had never done a day of real work in his life. He was never a First Responder; never a manual labourer; never an artist or artisan struggling to make ends meet; never in the armed forces; never in a war zone.

He was never, as an adult, short of money, because he was a journalist and then a professional politician spouting rhetoric and is now a wealthy man, and of course like his leader Boris Johnson (the mischling) declares that he is a “proud Zionist” and a friend of media tycoon, and Zionist, Rupert Murdoch.

It seems only a few of us – a few of we, the people – comprehend the situation and are spreading our dissent – of rebellion, of revolution, now or in the future, and our message of a different government-free way of life – person to person, in real time, in real life; or via messages such as this.

What does all this mean for our future, for the civilization of the West, and for we as a folk?

Haereticus
April 21, 2020

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Editorial Note: This article was first published in the latest edition of Das Reich, the internal bulletin of Reichsfolk.

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The Harsh Reality

odal3

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

D.L.
April 2020 ev

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

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Police State?

odal3

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As a supporter of the anarchist Occult movement – the sub-culture – known as the Order of Nine Angles (O9A, ONA) {1} and skeptical as I am about the draconian government measures in the UK that have led to an unprecedented disruption of society, {2} I was pleased to learn that the former Supreme Court judge Lord Sumption had criticized the enforcement of these measures by the police. {3}

Among other things, the police have been setting up roadblocks to check on what people traveling by road are doing and turning people back if they deemed their journey was “not essential”; they dyed the usually turquoise water of a lagoon black in a beauty spot to deter tourists from visiting {3} and they stopped and questioned people who were outdoors telling them that they could only exercise outdoors once a day for one hour only. The police even told a shop to stop selling Easter eggs as they were not “essential” supplies, and used a drone to spy on a couple walking with their dog in the countryside and then posted images of the couple on Twitter to warn people against undertaking “non-essential” travel.

Lord Sumption said that “this is what a police state is like, it is a state in which a government can issue orders or express preferences with no legal authority and the police will enforce ministers’ wishes,” that the measures taken by the government were based on hysteria; that “anyone who has studied history will recognise here the classic symptoms of collective hysteria,” and asked if the viral pandemic was serious enough to warrant putting most of our population into house imprisonment.

I and the minority like me who have studied both the data and human history have concluded it is not serious enough because most people who contract the virus will have mild symptoms and recover. Currently, the data shows that over 90% of people have recovered.

The criticism of Lord Sumption focused on the fact that the emergency laws introduced by the government do not give police the legal power to do what they have been doing.

Having studied history, I expect that the UK government will now give the police the legal power to tyrannically restrict the rights and freedoms of individuals and to enforce the policies which have created a society “in lockdown” based on the tyrannical Big Brother slogan that we the people should “stay at home”. Such legal power will deepen the rift between ordinary people, and the wealthy and the privileged political oligarchy. For instance, the wealthy and the politicos do not have to join long queues to buy “essential supplies” – they have assistants and flunkies to do that for them or they have the wealth and the privilege, the contacts, to make a deal with suppliers to supply them direct. They also have access to private medical care and assistance so that they, unlike ordinary folk, can always speedily contact a doctor and, if they become ill, they can go to a private clinic or have a private room in the private wing of a hospital.

           Maybe I’m wrong about the government now giving the police the legal power to enforce the restrictions that have created our current “lockdown” society. But history backs my judgment, especially as there is no sign by the people of active dissent, for, according to a spokesperson for the National Police Chiefs Council, the “vast majority of people are fully complying with the guidance and advice” and that “we will use enforcement” by issuing fines to those who do not obey and that those fines are “legally enforceable and non-payment will result in prosecution.” In other words, the police already have the power to arrest dissenters, prosecute them, and have them imprisoned for “non-payment of fines”.

D.L.
March 2020 ev

{1} For the anarchic nature of the O9A, see The Physis Of The O9A section of Insight Rôles, The Seven Fold Way, And The O9A, included in https://omega9alpha.files.wordpress.com/2019/10/o9a-trilogy-print.pdf
{2} https://regardingdavidmyatt.wordpress.com/2020/03/24/covid-19-update/
See also https://regardingdavidmyatt.wordpress.com/2020/03/19/covid-19-a-dissenting-and-pagan-view
{3} https://www.theguardian.com/world/2020/mar/30/covid-19-ex-supreme-court-judge-lambasts-disgraceful-policing

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Editorial Note: As reported in our declaration titled About This Blog – https://regardingdavidmyatt.wordpress.com/about/ – “given the rumors and allegations about Myatt and the occult group the order of nine angles we also publish some articles about the ONA/O9A, from a variety of sources.” The above, written by a self-declared supporter of the anarchist O9A movement, is one such article.

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Magian Foundations Of Anti-O9A Propaganda

odal3

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Foundations Of Anti-O9A Propaganda
(pdf)

Extract:

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

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

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

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

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Appreciating The Philosophy Of Pathei-Mathos

David Myatt

David Myatt

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Appreciating The Philosophy Of Pathei-Mathos

Abstract

We ask why David Myatt’s mystical philosophy of pathei-mathos is unappreciated and why are old allegations and rumours about him still made and still propagated today.

We suggest it may in part be because in Myatt’s philosophy empathy and personal honour lead us away from the Judeo-Christian illusion of causal abstractions (a naming) and a dialectic of opposites based on such naming with the inevitable apocalyptic eschatology; and partly because his philosophy presents a modern and rational paganism based on Greco-Roman values and is therefore seen as belonging to a new and emerging “right-wing” milieu in which ancestral (native and pagan) European culture and a tradition of personal honour are central.

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That David Myatt’s mystical philosophy of pathei-mathos {1} is unappreciated today except by a few sagacious individuals is understandable given two things. First, Myatt’s extremist past – three decades (1968-1998) as a neo-nazi activist and ideologue, and almost a decade (1998-2008) as a supporter and ideologue of Muslim Jihad – and, second, given the unproven allegations, and the rumours spread, about him over the decades by politically motivated individuals and organizations with an agenda who profess to be “fighting extremism”.

Allegations and rumours that are still made and still propagated today despite Myatt’s voluminous post-2011 writings about his rejection of extremism. Writings such as his 2013 book Understanding and Rejecting Extremism: A Very Strange Peregrination {2} and collections of essays such as his Religion, Empathy, and Pathei-Mathos: Essays and Letters Regarding Spirituality, Humility, and A Learning From Grief {3}.

Why therefore are such allegations and rumours still made and still propagated today?

All his vociferous politically orientated critics say and write are either prejudiced statements such as “it’s hard to take anything Myatt says at face value, so successfully has he enshrouded himself in self-contradictory disinformation”, or make propagandistic claims such as that he has a “history of deception”, none of which statements or claims his critics support with probative evidence based on primary sources.

That is, such critics are merely presenting their personal opinions as well as revealing either their lack of knowledge of Myatt’s voluminous post-2011 writings about extremism and about his philosophy of pathei-mathos, or their prejudiced dismissal of those writings as “disinformation and deceptive”, and writings which they obviously have never read or have not bothered to study in detail.

Good, Evil, Honour, and God

Where, for example, are their reasoned, or their scholarly, critiques of Myatt’s Questions of Good, Evil, Honour, and God, his 29 page monograph included in his book Religion, Empathy, and Pathei-Mathos.

Which monograph is a relevant example of his writings about his philosophy of pathei-mathos, and in which he compares the ontologies of Christianity, Islam, and the modern nation-state with the ontology he proposes for his own philosophy.

For example, after discussing the ontologies of Christianity, Islam, and the modern nation-state, he presents in Parts Four and Five his argument in favour of a personal ontology deriving from pathei mathos, as well as presenting his conclusions regarding the need to lead a tolerant, compassionate, honourable, way of life.

Thus in Part Four he writes:

“To be in balance, in harmony, with Life; the balance that is love, compassion, humility, empathy, honour, tolerance, kindness, and wu-wei.

This, by its nature, is a personal answer and a personal choice; an alternative way that compliments and is respectful of other answers, other choices, and of other ways of dealing with issues such as the suffering that afflicts others, the harm that humans do so often inflict and have for so long inflicted upon others […]

No need for dogma or too many words; no need for comparisons; no ‘just cause’ to excuse our behaviour. No mechanisms and no techniques to enable us to progress toward some-thing because there is no need or requirement to progress toward what is not there to be attained. There is only a personal living in such a way that we try to be compassionate, empathic, loving, honourable, kind, tolerant, gentle, and humble. And this is essentially the wisdom, the insight, the way of living – sans denotatum – that thousands upon thousands of people over millennia have contributed to the culture of pathei-mathos, as well as the essence of the message which many if not all spiritual ways and religions, in their genesis, perhaps saught to reveal: the message of the health of love and of our need, as fallible beings often inclined toward the unbalance of hubris, for humility.”

In Part Five he explains the origins of his philosophy:

“Twenty years ago, someone whom I loved who loved me died, too young and having harmed no one. Died, leaving me bereft, if only for a while. For too soon my return to those hubriatic, selfish, suffering-causing, and extremist, ways of my pasts. As if, despite the grief, the pain of loss, I personally had learned nothing, except in such moments of such remembering that did not, unfortunately, impact too much upon my practicalities of life; at least until another bereavement, thirteen years later, came to shock, shake, betake me far from my arrogant presumptions about myself, about life, to thus lead, to so slowly lead, to me on a clear cold day yet again interiorly dwelling on what, if anything, is our human purpose of being here and why such bereavements, such early deaths, just seem so unjust, unfair.”

Another relevant example is his In Reply To Some Questions (2012) in which he explains in greater detail the intent of his writings about extremism and about his philosophy of πάθει μάθος – the ‘numinous way’ – and that those writings

“have been written as expressions of my own feelings, experiences, and philosophical reflexions, with no particular audience in mind, save in many instance for a few personal friends. In effect, they document my interior struggles, my attempts to find solutions to certain philosophical problems, and my desire to understand the how and the why of my hubris, of my extremist decades, and thus to understand and acknowledge the mistakes of my past – to understand and acknowledge the suffering I caused – and understand the error of extremism itself […]

What I hope to achieve by such writings is to communicate – or to attempt to communicate – some of my insights, some of my experiences, some of my solutions, and some of my conclusions, such as they are, and as personal and as fallible as they are, and dealing as they do with extremism, with an extremist life, and with the personal life of the hubriatic man I was […]

My concern – and therefore that of the philosophy of πάθει μάθος – is with spiritual (numinous) and personal matters. With our own individual interior change and reformation; with the perspective and insight that empathy and pathei-mathos provide: which is of personal virtues such as compassion, love, humility, empathy, πάθει μάθος, honour, and wu-wei, and thus with treating human beings as individuals […]

My writings over the past few years have been personal, ‘mystical’, and philosophical, with the latter documenting the development and refinement of my ‘numinous way’ culminating in my moral philosophy of pathei-mathos which is concerned with individuals and how individuals might discover and learn to appreciate ἁρμονίη and δίκη and so move toward wisdom. So, what I wanted – rather, what I felt compelled to do following a personal tragedy – was to try and understand myself, my suffering-causing past; to try and discover what undermined ἁρμονίη and δίκη, and what ὕβρις was and what it caused and why.”

Is this as his politically orientated critics claim “disinformation and deceptive”, or is it – like his Understanding and Rejecting Extremism, his Questions of Good, Evil, Honour, and God, and other such writings including his autobiography Myngath – a genuine expression of Enantiodromia, of the reformation of an individual? {4}

That Myatt’s politically orientated critics have not penned reasoned, or scholarly, critiques of such Myattian works should be sufficient to answer that question.

A Modern Pagan Philosophy

One other reason why Myatt’s mystical philosophy of pathei-mathos may be unappreciated today, and another possible reason why his politically motivated critics have not penned reasoned, or scholarly, critiques of that philosophy, is that his philosophy is, for many of those who have studied it, a modern pagan philosophy in the tradition of Greco-Roman philosophy.

In his recent (2019) autobiographical essay An Indebtedness To Ancient Greek And Greco-Roman Culture he explained that he uses some non-English terms mostly from Ancient Greek but occasionally from Latin,

“in the hope that such terms would not only be able to convey my meaning better than some easily mis-understood English term but also might be assimilated into the English language as philosophical terms either in their transliterated English form or in their Greek and Latin form.

Such terms might also reveal my indebtedness to Ancient Greek and Greco-Roman culture and how and why the philosophy of pathei-mathos is both a “transition from mythoi and anthropomorphic deities (theos and theoi) to an appreciation of the numinous sans denotatum and sans religion” and thus a return to individual insight and understanding over impersonal abstractions/ideations, over denotatum, and over religious and political dogma, with the Latin denotatum – used as an Anglicized term and which thus can be used to describe both singular and plural instances of denoting and naming – a useful example of my somewhat idiosyncratic methodology.

Thus and for example I used and use σοφόν instead of σοφός when the sense implied is not the usual “skilled”, or “learned” or “wise” but rather what lies beyond and what was/is the genesis of what is presenced in a person as skill, or learning, or wisdom. I used and use σωφρονεῖν in preference to σωφροσύνη (sophrosyne) to suggest a fair and balanced personal judgement rather than the fairly modern English interpretation of sophrosyne as soundness of mind, moderation.” {5}

In that essay he asks then answers a rhetorical question about using such Greek and Anglicized terms:

“Does my idiosyncratic use of Ancient Greek and Latin terms make this philosophy confusing, difficult to understand and difficult to appreciate? Perhaps. But since philosophia – ϕιλοσοϕία – is, at least according to my fallible understanding, becoming a friend of σοφόν, and since such a personal friendship involves seeking to understand Being, beings, and Time, and since part of the ethos of the culture of the West – heir to Ancient Greek and Greco-Roman culture – is or at least was a personal and rational quest for understanding and knowledge, then perhaps some effort, as befits those of noble physis who appreciate and who may seek to presence καλὸς κἀγαθός, is only to be expected.”

In his recent monograph Classical Paganism And The Christian Ethos he explains the context and meaning of the term καλὸς κἀγαθός, writing that

“we are, ontologically, emanations of and presence Being, and are a connexion to the cosmos – to other presencings of Being – through, in terms of epistemology, not only reason (λόγος), perceiverance (νοῦς) and wordless-awareness (συμπάθεια, empathy) but also through τὸ ἀγαθὸν, τὸ καλὸν, and ἀρετὴ, through the beautiful and the well-balanced, the valourous and honourable, and those who possess arête, all of which are combined in one Greek phrase: καλὸς κἀγαθός, which means those who conduct themselves in a gentlemanly or lady-like manner and who thus manifest – because of their innate physis or through pathei-mathos or through a certain type of education or learning – nobility of character. Which Greek phrase expresses the ethics, the high personal standards, of the ancient paganus weltanschauung we have been discussing.”

In his monographs Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua – both published in 2017 {6} – he writes of the difference between classical paganism and revealed religions such as Christianity. That there is, in his view, a

“fundamental difference between a religious apprehension of the numinous – based on received and venerated texts, on exegesis – and the paganus apprehension of the numinous as manifest in Greco-Roman culture, based as it is on an individual, and an intuitive, empathic and thus wordless, apprehension of the numinous.” {7}

This “empathic apprehension of the numinous” is at the core of Myatt’s philosophy of pathei-mathos. In his Numinous Way of Pathei-Mathos he writes that empathy is a means by which we can

“understand both φύσις and Πόλεμος, and thus apprehend Being as Being, and the nature of beings – and in particular the nature of our being, as mortals. For empathy reveals to us the acausality of Being and thus how the process of abstraction, involving as it does an imposition of causality and separation upon beings (and the ideation) implicit on opposites and dialectic), is a covering-up of Being.”

In Tu Es Diaboli Ianua, he writes that

“Greco-Roman culture is inextricably bound to the culture of the West and formed the basis for the European Renaissance that emerged in the 14th century, one aspect of which was a widespread appreciation of classical Art, of classical literature, and of texts such as the Corpus Hermeticum.”

Which why his translations of eight tractates of the Corpus Hermeticum, and of other Greek texts,

“when studied together enable us to appreciate and understand the classical, pagan, ethos and thence the ethos of the West itself […]

What Myatt does in his translations [of the Corpus Hermeticum] is paint a picture of classical – and of Hellenic – culture and especially of Hellenic mysticism; a culture and a mysticism which is pagan and based on individuals, on tangible things such as honesty, and not on moralistic and religious and impersonal abstractions. That is, he reveals the Greco-Roman ethos – the pagan ethos – underlying the hermetic texts and which is in contrast to that of Christianity with its later, medieval and Puritanical, impersonal moralizing.” {8}

Which understanding of the ethos of the West, sans Christianity, the politically orientated individuals and organizations who are vociferous critics of Myatt most probably view as heresy, as evidence that Myatt’s philosophy of pathei-mathos undermines the Judeo-Christian culture and tradition that still forms the basis of many Western nation-states, and evidence also of how Myatt’s philosophy may aid those who champion a particular and pagan interpretation of Western culture.

As one commentator noted, Western culture is

“exemplified according to Myatt by καλὸς κἀγαθός. That is, by those who “conduct themselves in a gentlemanly or lady-like manner and who thus manifest – because of their innate physis or through pathei-mathos or through a certain type of education or learning – nobility of character,” and which nobility of character is manifest in “the virtues of personal honour and manners” and which Western culture was also – according to Myatt and contra modern ‘political correctness’ – manifest in a natural and necessary aristocracy composed of those who possess nobility of character and who thus exemplify καλὸς κἀγαθός.” {8}

This interpretation of Western culture, as Myatt expresses it in his Tu Es Diaboli Ianua, is also

(i) an (often wordless) awareness of ourselves as a fallible mortal, as a microcosmic connexion to other mortals, to other life, to Nature, and to the Cosmos beyond our world, and (ii) a new civitas, and one not based on some abstractive law but on a spiritual and interior (and thus not political) understanding and appreciation of our own Ancestral Culture and that of others; on our ‘civic’ duty to personally presence καλὸς κἀγαθός and thus to act and to live in a noble way.

For the virtues of personal honour and manners, with their responsibilities, presence the fairness, the avoidance of hubris, the natural harmonious balance, the gender equality, the awareness and appreciation of the divine, that is the numinous.

Which “new civitas” – new communities, a new understanding of what being part of (a citizen of) such communities means; a new definition of freedom based on honour – strikes at the very foundations of the modern nation-state with its impersonal laws and in which modern nation-states where the ‘law of personal honour’ – one of the foundations of Myatt’s philosophy {9} – if not outlawed is subject to often severe state-sanctioned restrictions.

As Myatt noted in his Questions of Good, Evil, Honour, and God,

“My own and only fallible answer to the question of how to deal with the suffering that blights this world therefore seems to be the answer of a personal honour. That is, for each of us to gently try to carry that necessary harmony, that balance, of δίκη, wordlessly within; to thus restrain ourselves from causing harm while being able, prepared, in the immediacy of the moment, to personally, physically, restrain – prevent – others when we chance upon such harm being done. This, to me, is Life in its wholesome natural fullness – as lived, presenced, by the brief, mortal, consciously aware, emanations we are; mortal emanations capable of restraint, reason, culture, and reforming change; of learning from our pathei-mathos and that of others. My personal answer to personal questions, perplexion, and to grief and doubt. The answer which is to live in hope – even need – of a personal loyal love; to live with empathy, gentleness, humility, compassion, and yet with strength enough to do what should be done when, within the purvue of our personal space, we meet with one or many causing suffering and harm, no thought then for the fragility of our own mortal life or even for personal consequences beyond the ἁρμονίη we, in such honourable moments, are.”

In an essay written in September 2014 he explained that

“personal honour – which presences the virtues of fairness, tolerance, compassion, humility, and εὐταξία – [is] (i) a natural intuitive (wordless) expression of the numinous (‘the good’, δίκη, συμπάθεια) and (ii) of both what the culture of pathei-mathos and the acausal-knowing of empathy reveal we should do (or incline us toward doing) in the immediacy of the personal moment when personally confronted by what is unfair, unjust, and extreme.

Of how such honour – by its and our φύσις – is and can only ever be personal, and thus cannot be extracted out from the ‘living moment’ and our participation in the moment.” {10}

By expressing a new civitas based on the concept of personal honour and on the noble virtues of καλὸς κἀγαθός, Myatt’s rather unique philosophy, evolved as it has been by his Classical Paganism And The Christian Ethos and his Tu Es Diaboli Ianua monographs – might well be seen to be, according to the standards of the political status quo, as somewhat radical.

It might also become seen to be, or may already be seen to be, by some politically orientated individuals and organizations who profess to be “fighting extremism” – and who are still swayed by the Judeo-Christian illusion of causal abstractions and the dialectic of opposites – part of a new and emerging “right-wing” milieu in which ancestral (native and pagan) European culture and a tradition of personal honour are central. {11}

According to Myatt’s philosophy, empathy and personal honour lead us away from the Judeo-Christian illusion of causal abstractions (a naming) and a dialectic of opposites based on such naming with the inevitable apocalyptic eschatology which engenders a real-world struggle or a war between a posited and a supra-personal, abstract, ‘good’ and ‘evil’. An eschatology – struggle between a posited ‘good’ (us) and a posited ‘evil’ (our enemies) – which the modern nation-state has appropriated, as witness the propaganda against National Socialist Germany with its portrayal of The Third Reich as the ‘evil’ enemy who must be fought and defeated.

Myatt’s philosophy leads us away from such abstractions, back toward the pagan insight of Greeks such as Heraclitus:

“Although this naming and expression [which I explain] exists, human beings tend to ignore it, both before and after they have become aware of it. Yet even though, regarding such naming and expression, I have revealed details of how Physis has been cleaved asunder, some human beings are inexperienced concerning it, fumbling about with words and deeds, just as other human beings, be they interested or just forgetful, are unaware of what they have done.” {12}

In chapter three of his The Numinous Way of Pathei-Mathos Myatt provides not only the Greek text of two other fragments by or attributed to Heraclitus but also his own translations:

“Polemos our genesis, governing us all to bring forth some gods, some mortal beings with some unfettered yet others kept bound.” Fragment 53

“All by genesis is appropriately apportioned [separated into portions] with beings bound together again by enantiodromia.” Diogenes Laërtius, ix. 7.

In that chapter he writes that

“Empathy also reveals why the assumption that abstracted, ideated, opposites apply to or should apply to living beings – and that they thus can supply us with knowledge and understanding of living being – disrupts the natural balance, resulting in a loss of ἁρμονίη [harmony] and συμπάθεια and is therefore a manifestation of the error of ὕβρις.”

In place of such abstracted, ideated, Judeo-Christian conflicting opposites there is in both Greco-Roman paganism, and in Myatt’s philosophy, Summum Bonum. As Myatt notes in his <i Tu Es Diaboli Ianua, quoting the Roman philosopher Seneca,

“What is injurious to such a [pagan] harmonious balance is what is dishonourable, with τὸ ἀγαθὸν – Summum Bonum – thus understood as honestum, as what is honourable, noble:

summum bonum est quod honestum est; et quod magis admireris: unum bonum est, quod honestum est, cetera falsa et adulterina bona sunt. Seneca, Ad Lucilium Epistulae Morales, LXXI, 4.

“the greatest good is that which is honourable. Also – and you may wonder at this – only that which is honourable is good, with all other ‘goods’ simply false and deceitful.”

For honestum is how hubris can be avoided and balance maintained, and is the essence of καλὸς κἀγαθός which presences the numinous, the divine, in and among mortals.”

This rational pagan understanding is worlds away from the abstractions of the modern nation-state and makes the unproven allegations, and the rumours spread, about Myatt now and over the decades by politically orientated individuals and organizations with an agenda who profess to be “fighting extremism” seem to belong to a medieval world of heretics, hateful preachers, and zealous fanatics inspired by the prevalent Judeo-Christian culture and who seek to track down, to publicly shame, and to accuse their enemies – “witches” and “wizards” – of heresy.

Three Wyrd Sisters
Oxonia
June 2019
v.1.05

{1} For an overview of Myatt’s philosophy refer to The Mystic Philosophy Of David Myatt. The second edition is available from https://regardingdavidmyatt.wordpress.com/a-modern-mystic/

{2} ISBN 978-1484854266. A gratis open access pdf version is available at https://davidmyatt.files.wordpress.com/2013/05/dwm-rejecting-extremism-v3.pdf

{3} ISBN 978-1484097984. A gratis open access pdf version is available at https://davidmyatt.files.wordpress.com/2018/03/religion-and-empathy.pdf

{4} Myatt explains what he means by Enantiodromia in the Enantiodromia and The Reformation of The Individual and The Change of Enantiodromia chapters of his book The Numinous Way of Pathei-Mathos (ISBN 978-1484096642) which is also available in a gratis open access pdf version at https://davidmyatt.files.wordpress.com/2018/03/numinous-way-v5c-print.pdf

His autobiography Myngath is also available both as a printed book, ISBN 978-1484110744, and in a gratis open access pdf version at https://davidmyatt.files.wordpress.com/2013/04/david-myatt-myngath.pdf{5}

{5} https://davidmyatt.wordpress.com/2019/04/23/an-indebtedness-to-ancient-greek-and-greco-roman-culture/

{6} (i) Classical Paganism And The Christian Ethos, ISBN 978-1979599023. A gratis open access pdf version is available at https://davidmyatt.files.wordpress.com/2018/03/classical-paganism-v2-print.pdf and (ii) Tu Es Diaboli Ianua, ISBN 978-1982010935. A gratis open access pdf version is available at https://davidmyatt.files.wordpress.com/2018/03/tua-es-diaboli-ianua.pdf

{7} Tu Es Diaboli Ianua.

{8} Western Paganism And Hermeticism: Myatt And The Renaissance of Western Culture. Available from https://regardingdavidmyatt.wordpress.com/2019/06/03/western-paganism-and-hermeticism/

{9} See, for example the chapter Honour In The Philosophy Of Pathei-Mathos in The Mystic Philosophy Of David Myatt.

{10} The Way Of Pathei-Mathos – A Précis. The essay is included in One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings.

{11} In regard to the European – the Western – tradition of personal honour see, for example, William Segar, Booke of Honor & Armes, published in 1590. The book is currently – June 2019 – available at https://books.google.com/books?id=LlI_AQAAMAAJ

{12} The translation of fragment 1 is by Myatt who in his Questions of Good, Evil, Honour, and God provides the Greek text.

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A pdf version of this article is available here:
https://regardingdavidmyatt.files.wordpress.com/2019/07/appreciating-myatt-philosophy-v3.pdf

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A Rotten System

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We are not surprised that mainstream newspapers publish the propaganda lies of a hateful propagandist financed by a Zionist billionaire {1} without bothering to check the facts or give the person who is being lied about the opportunity to give their side of the story.

For that is how the vast majority of newspapers now operate: as purveyors of gossip and propaganda with little or no regard for the truth knowing full well that ordinary citizens in a land such as Britain will not sue for libel because they cannot afford to since only the wealthy can afford to pursue a claim of defamation through courts of law.

In other words the journalists and publishers of such newspapers are part of the rotten and rotting system that exists in nearly all the lands of the modern materialistic West, led as those lands are by egoistic politicians or, as Myatt wrote in 2010 in a perceptive essay {2} by politicians with their own personal (sometimes emotive) political agenda and/or by the agendas of whatever special interest groups have helped them get elected.

“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 […]

[Another] 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 […]

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.” {2}

Myatt’s solution is somewhat reminiscent of the idealism inherent in both fascism and National Socialism, albeit that this idealism has been been almost air-brushed out of history by concerted anti-fascist and anti-NS propaganda campaigns during and after the Second World War. Propaganda campaigns such as the ones about “the holocaust” which continue to this day; and propaganda campaigns such as the one being waged today by a “grubby little propagandist” at the behest of a Zionist billionaire which involves rants about fascist and nazi “hate” speech, the hateful dehumanizing of opponents, the praising of multi-racialism, and telling lies about people, all under the pretence of “defeating hate”.

Myatt wrote that the solution 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.”

This solution could easily be applied to broadcasters, to journalists, to the publishers of newspapers and to the owners of media organizations.

Until the day of such reforms arrives the purveyors of gossip and propaganda via means such as newspapers and ‘special interest’ groups will continue with their grubby trade.

Richard Stirling
Reichsfolk
February 24, 2019

{1} https://regardingdavidmyatt.wordpress.com/2019/02/23/a-grubby-little-propagandist/
{2} https://davidmyatt.wordpress.com/2010/05/29/the-moment-of-my-reading/

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Myatt’s Philosophy In The Real World

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

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

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

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

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

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

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

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

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

Magian Abstractions

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

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

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

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

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

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

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

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

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

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

Return To Our Ancestral Pagan Source

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

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

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

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

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

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

Richard Stirling
Reichsfolk
February 2019 ev

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

{2}

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

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

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

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

{5} Classical Paganism And The Christian Ethos.

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

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Vindex: Facsimile Of Original Text

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Vindex: Destiny Of The West

Herewith a facsimile of Myatt’s seminal National Socialist text Vindex: Destiny Of The West as published in the January 1984 edition of the American Liberty Bell magazine edited by Virginia based George Dietz, a former member of the Hitler Youth who emigrated to America in 1957.

Vindex: Destiny Of The West
(pdf)

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David Myatt: Forty Years Of Learning

David Myatt

David Myatt

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

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

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

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

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

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

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

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

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

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

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

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Source:
Some Questions For DWM, 2014 (pdf)


David Myatt and Tommy Robinson: A Contrast

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Editorial Note:

We republish here an article from 2013 which raised suspicions about the person using the alias Tommy Robinson. The article was first privately published in Das Reich, the internal bulletin of Reichsfolk, and then publicly posted on the well-known Right-Wing Stormfront internet forum. {1}

The 2013 article contrasts the showmanry, publicly-seeking behaviour of “Tommy Robinson” with the restrained behaviour of David Myatt, with Mr Robinson announcing his apparent “change of heart” in 2013 in public at a Press Conference broadcast live on Sky TV News. In contrast Myatt did not publicly mention his private conversion to Islam in 1998 until two years later when interviewed by the BBC for the Panorama TV programme about David Copeland and which brief remarks by Myatt about his conversion were cut from the programme and never broadcast.

The article also drew attention to the fact that the person behind the alias Tommy Robinson – Stephen Yaxley-Lennon – was associated with and friends with influential Zionists such as Richard Spencer and Pamela Geller. Which influential people perhaps explains why the 2013 Press Conference and Mr Robinson himself attracted so much Media attention at the time.

            In the five years since the article was published it has become public knowledge that “Tommy Robinson” is now and has been for over a year not only mentored and financially aided by wealthy Zionists such as Ezra Levant, Daniel Pipes and David Horowitz, but also is supported by British Establishment figures like Eton-educated millionaire Lord Pearson and influential American figures such as the Republican Congressman Paul Gosar. {2} Gosar, incidently, is a staunch supporter of the pro-Zionist Middle East Forum run by millionaire Daniel Pipes which group paid for the July 2018 trip to England by Gosar where he met with “Tommy Robinson” and spoke at a pro-Robinson public rally organized and paid for by Daniel Pipes and Ezra Levant.

In summary, Stephen Yaxley-Lennon – a convicted criminal who has been jailed for violence and fraud – is a man who is not only, as the 2013 article states, a publicity-seeker “hooked on attention” but is also, as more recent articles have revealed, a useful muppet whose strings are being pulled by his Zionist paymasters while Establishment figures like Lord Pearson massage his ego by wining and dining him in exclusive venues such as the British Houses of Parliament with the muppet now well-dressed and well-coiffured courtesy of his wealthy mentors but still spouting the same old Islamophobic rhetoric he spouted five and more years ago.

In contrast David Myatt – despite also being a convicted criminal who has also been jailed for violence – is a man who not only now lives like a reclusive mystic but who also as a result of pathei-mathos has, in extensive writings, renounced both his extremist past and all forms of extremism. {3}

RDM Crew
November 2018

{1} http://www.stormfront.org/forum/t999405/

The Das Reich bulletin published by Myatt’s Reichsfolk group was mentioned in the Nazi Satanism And The New Aeon chapter of the book Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity, authored by Nicholas Goodrick-Clarke (page 223 of the edition published by NYU Press in 2003). It was also mentioned – in the section headed David Wulstan Myatt – in the earlier book Encyclopedia of White Power: A Sourcebook on the Radical Racist Right, edited by Jeffrey Kaplan and published by Rowman & Littlefield in 2000.

{2} See for example https://reichsfolktimes.wordpress.com/2018/11/05/an-example-of-zionist-power/

{3} For an overview of Myatt’s recent writings see the book The Mystic Philosophy Of David Myatt (pdf)

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David Myatt and Tommy Robinson – A Comparison

In early October 2013 the founder and leader of the anti-Muslim EDL, one Tommy Robinson (aka Stephen Lennon aka Stephen Yaxley-Lennon aka Andrew McMaster aka Paul Harris, or whatever his real name is) with much fanfare publicly announced he had left the English Defence League (EDL) because he had “concerns over the dangers of far-right extremism”.

He subsequently gave many interviews to journalists and even held a press conference which was not only broadcast live by Sky TV but also was widely covered by many mainstream newspapers and media including The Guardian and The Sunday Times.

In several of these interviews he announced his intention of continuing to combat what he termed Islamic extremism and even spoke of forming or being part of some new group dedicated, among other things, to preventing the establishment of any new mosques in Britain and propagating the belief that “the Koran promotes violence”. He also declined, when pressed by several journalists, to renounce his association with and support for prominent anti-Islam activists and propagandists such as Pamela Geller and Robert Spencer with whom he had a long-standing association.

Unsurprisingly, many anti-fascist groups and commentators were suspicious of Robinson’s sudden ‘conversion’ with one association – the Measuring Anti-Muslim Attacks – even going so far as to say that unless Robinson met with the victims of anti-Muslim prejudice where the perpetrators were EDL sympathisers they would not believe his ‘conversion’ was genuine.

Contrast the public shenanigans of Robinson with David Myatt, the founder and first leader of the NSM (of which David Copeland was a member) who was, for thirty years, a violent neo-nazi activist and regarded not only as the “ideological heavyweight behind Combat 18” but also as “the mentor who drove David Copeland to kill”.

In the Fall of 1998 Myatt privately, and without any public fuss, converted to Islam at a Mosque in Worcester. Following this conversion he gained a reputation, according to the author Martin Amis, as a “fierce Jihadi”, and – according to Professor Robert Wistrich – travelled and spoke in several Arab countries and wrote one of the most detailed defences in the English language of Islamic suicide attacks, with the Simon Wiesenthal Center commentating in 2003 that,

“David Myatt, the leading hardline Nazi intellectual in Britain since the 1960s […] has converted to Islam, praises bin Laden and al Qaeda, calls the 9/11 attacks ‘acts of heroism’, and urges the killing of Jews. Myatt, under the name Abdul Aziz Ibn Myatt supports suicide missions and urges young Muslims to take up Jihad. Observers warn that Myatt is a dangerous man.”

Over ten years later (in 2010) Myatt, again privately, and without any public fuss, renounced all forms of extremism, admitted his past mistakes, expressed regret regarding his extremist past, and wrote, in an oblique reference to his former political opponents (such as those involved with the Searchlight organization), that –

“I harbour no resentment against individuals, or organizations, or groups, who over the past forty or so years have publicly and/or privately made negative or derogatory comments about me or published items making claims about me. Indeed, I now find myself in the rather curious situation of not only agreeing with some of my former political opponents on many matters, but also (perhaps) of understanding (and empathizing with) their motivation; a situation which led and which leads me to appreciate even more just how lamentable my extremism was and just how arrogant, selfish, wrong, and reprehensible, I as a person was, and how in many ways many of those former opponents were and are (ex concesso) better people than I ever was or am.” Source – http://www.davidmyatt.info/genesis-of-my-unknowing.html

Myatt then withdraw from public life, to reclusively concentrate on developing his rather mystical ‘philosophy of pathei-mathos’ which extols the virtues of compassion, humility, empathy, and love.

This comparison of Myatt with the shenanigans of ‘Tommy Robinson’ leads to the inevitable conclusion that, as one journalist wrote, Robinson’s “defection is not a transformation” and that Robinson “is a man who is hooked on attention” who is simply “changing his method” (his tactics) and not his fundamental beliefs.

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Related:
Latest: Criminal Case Against Zionist Muppet Postponed
The Zionist Muppet Archives – Part One

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