David Myatt

°°°°°

Swan Song Of A Mystic?

The latest effusion from Mr David Myatt, titled Some Questions For DWM 2017, is interesting for a variety of reasons not least of which is that it is permeated – as is his philosophy of pathei-mathos – with references to the classical culture of ancient Greece and Rome. It is also – perhaps unintentionally – revealing about Myatt’s character providing as it does facts about his life and how he now views his philosophy of pathei-mathos, which philosophy he has previously described as his weltanschauung, his own outlook on life.

The overall impression is of a man steeped in Western culture who is still ineluctably part of that culture but who – even though already withdrawn from the world – desires as a mystic might to cut what few ties still bind him to the world of vanity and materialism.

The Philosophy of Pathei Mathos

One of these ties appears to be his philosophy of pathei-mathos. This is a philosophy which is not only clearly pagan and part of the Western philosophical tradition {1} but also one which provides we Westerners with a cultured – a philosophical – paganism relevant to the modern world which is completely different from and even at odds with what has been termed both “contemporary paganism” and “neopaganism” with its invented rituals and ceremonies, its belief in and revival of ancient deities, and its lack of philosophical rigour. In effect, Myatt has continued, refined, and evolved the Western paganism – the ancient, the classical, paganism – evident in the works Homer, Hesiod, Aeschylus, Cicero, the Corpus Hermeticum, and Marcus Aurelius, stripping away the old idea of gods and goddesses and replacing them with a modern mysticism centred around philosophical concepts such as Being and physis {2}, and virtues such as personal honour, pathei mathos, and empathy. Such a philosophical approach also conveniently does away – sans polemics – with conventional religions such as Christianity. {3}

Why then – given this gift to those seeking a Western alternative to the likes of Christianity who are unable to take “contemporary paganism” and “neopaganism” seriously – does Myatt in his latest effusion seem, as some have commented, to reject his own pagan philosophy? For among other things he writes,

“All that ‘philosophy’ seems to be to me now is a rather wordy and a rather egoistic, vainful, attempt to present what I (rightly or wrongly) believed I had learned about myself and the world as a result of various experiences.”

My own view is that he is not rejecting that philosophy, only moving on, as a composer of musical works – finding themselves unsatisfied with their creations – moves on to other things, to new compositions. In other words, Myatt is only re-expressing what he said some years ago, which was that the philosophy of pathei-mathos was

“simply my own weltanschauung, a weltanschauung developed over some years as a result of my own pathei-mathos. Thus, and despite whatever veracity it may or may not possess, it is only the personal insight of one very fallible individual.” {4}

In Myatt’s case he is simply moving on to concentrate on translations, and to live as his conscience dictates, or rather as his own pathei mathos informs him he should, which is life as a modern recluse and a learned mystic.

That he is not rejecting his own philosophy but instead is just not going to write anymore about it – or as he says, is not going to “pontificate” about it anymore – is evident in two of his replies. For in one reply he writes “I would suggest the tentative answers expressed by my weltanschauung,” while in another that such philosophical essays “can be, and in my case seem to have been, manifestations of vanity.”

But whether he will really write no more philosophical essays remains to be seen for there have been many writers, artists and musicians who, having forsworn their craft, nevertheless return to it at some stage.

A Western Heritage

In his latest effusion Myatt acknowledges his Western heritage, writing that as a schoolboy he read in Greek the likes of Thucydides, Homer, Plato, Aristotle, and Herodotus, and in a rather remarkable admission that what he

“imbibed in those early years from such books of Ancient Hellas was nothing particularly philosophical but instead martial, and I could not but help admire those ‘thinking warriors’, those ‘perspicacious inventive gentlemen’ (περιφραδὴς ἀνήρ as Sophocles described them, cunning in inventive arts who arrive now with dishonour and then with honour, τι τὸ μηχανόεν τέχνας ὑπὲρ ἐλπίδ ̓ἔχων τοτὲ μὲν κακόν, ἄλλοτ ̓ ἐπ ̓ ἐσθλὸν ἕρπει) nurtured as I was then and had been for years by and in various colonies and outposts of what was still the British Empire. Thus it was natural that when, a short time later, I first learned about the Third Reich and about the loyalty of a soldier such as Otto Ernst Remer and the heroic actions of warriors such as Leon Degrelle I admired such men and intuited that something of the warrior ethos of ancient Hellas and Sparta may have manifested itself in our modern world.”

He also admits that

“some aspects of some of the tractates of the Corpus Hermeticum have influenced my thinking, just as Aristotle, Aeschylus, Sophocles, Marcus Aurelius, and other classical and Hellenistic Greek and Latin writers have.”

That he does not mention any non-Western literature I find indicative.

Thus it is my view that Myatt – despite some of his past peregrinations or perhaps because of some of those peregrinations – is still rooted in and still contributing to the ethos of the West, a fact evident in his philosophy of pathei-mathos and also in his on-going translations of texts from the Corpus Hermeticum and his on-going translation of the Gospel of John, both of which are important for understanding the past and the current ethos of the West itself particularly as Myatt notes, in one of his replies, that his presumption is “of early Christianity probably being influenced by the diverse hermetic traditions which existed and flourished during the Hellenistic period.”

This rootedness in the culture of the West is also evident in another of his replies, with Myatt lamenting that

“for so many in the modern West there is no longer an ancestral culture of which one is a living, dwelling, part – a connexion between the past and the future and a connexion with a rural place of dwelling – and which culture preserves the slowly learned wisdom of the past.”

Like a few others, my view is that his philosophy of pathei-mathos as well as his translations provide some of the links we need to reconnect ourselves with our Western ancestral culture.

Rachael Stirling
August 2017

{1} See https://regardingdavidmyatt.wordpress.com/2016/01/14/a-modern-pagan-philosophy/
{2} In one of his replies Myatt writes that in his philosophy “the apparent parts of the unity are expressed by descriptors such as masculous and muliebral, with that unity – The One, μονάς – not designated by terms such as theos (God, god) or theoi (gods) but rather metaphysically, as Being and the emanations/effluvia of Being such as ourselves, Nature, and the Cosmos itself.”
{3} A detailed analysis of Myatt’s philosophy is given in the 2016 book The Mystic Philosophy Of David Myatt, which is available as a free download – https://regardingdavidmyatt.wordpress.com/a-modern-mystic – and as a printed book, ISBN 978-1523930135
{4} The Way Of Pathei-Mathos – A Précis. The essay is in the 2014 compilation titled One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings.


David Myatt

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Questions For David Myatt (2017)
(pdf)

 


Source: https://davidmyatt.wordpress.com/questions-for-dwm-2017/
°°°°°
Related:
Swan Song Of A Mystic?

David Myatt

David Myatt

Given his weird Faustian peregrinations, much has been written (mostly negatively, and both past and present) about David Myatt, although there is no denying that he was, and is, “a British iconoclast who has lived a somewhat itinerant life”, {1} and that he is “one of the more interesting figures on the British neo-Nazi scene since the 1970s” {2}.

That Myatt’s post-2011 philosophy of pathei-mathos is firmly rooted in both European paganism and Greco-Roman culture {3} is further evidence that his roots – despite his experiential forays into Islam (both Sunni and Shia) and despite his post-2011 denunciations of ‘extremism’ – still are in Western culture. As is so evidenced in Myatt’s translations of and commentaries on the classic Western text titled Corpus Hermeticism. A text important to and part of, the European Renaissance and which texts vivified scholars such as Marsilio Ficino, Renaissance potentates such as Cosimo di Giovanni de Medici, and scientists such as Isaac Newton.

Indeed, Myatt in his Preface to his forthcoming translation of tractate XI of the Corpus Hermeticism, writes that:

“The intention of these translations of mine of various tractates of the Corpus Hermeticum is provide an alternative, and esoteric and essentially pagan Greco-Roman, approach to such ancient texts and hopefully renew interest in them beyond conventional and past interpretations which – based on using terms such as God, Mind, and Soul – makes them appear to be either proto-Christian or imbued with an early Christian weltanschauung.” {4}

In addition, his much-neglected poetry {5} stands as a paeon to both the European land of England and to the life of a Western mystic.

That Myatt’s poetry, his translations of Greek classics {6}, and his pagan philosophy of pathei-mathos, are neglected is perhaps tribute indeed to how so many Western peoples are now, and have been for decades, in thrall to the ethos and propaganda of the anti-Western Magian and their savants.

So, is David Myatt an intellectual, Faustian, and mystic, icon of the pagan soul of the West?

RS
2017

{1} Jon B. Perdue: The War of All the People: The Nexus of Latin American Radicalism and Middle Eastern Terrorism. Potomac Books, 2012. p.70-71.

{2} The Observer, February 9, 2003.

{3} The Mystic Philosophy Of David Myatt. ISBN 978-1523930135. Also available at: https://regardingdavidmyatt.files.wordpress.com/2016/10/mystic-philosophy-myatt-v1a.pdf

{4} https://davidmyatt.wordpress.com/2017/02/20/tractate-xi-extract/

{5} qv. https://davidmyatt.wordpress.com/2011/09/21/relict-a-selection-of-poems/

{6} https://davidmyatt.wordpress.com/about/greek-translations/


Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

[quote]
Evola re-interprets the notion of War as a metaphysical duty. At the centre of a traditional society Evola locates a spiritual elite from which warriors derive their ultimate reason of being, their supreme justification of their actions. According to the traditional concept the warrior does not fight as a servile caste, is not a ‘profession’ or a mercenary as in a capitalist system. The warrior caste has its own spiritual and distinct way of living, its own rituals, and the act of fighting becomes a spiritual practice. This can be compared to the cult of Eastern combat which integrates fighting techniques with the Numinous. This is the definition of metaphysical warriorship.

[David] Myatt’s life has been a supreme example of this kind of exeatic and metaphysical living, and the West was clearly not ready to accept such a living as an example of a regeneration of the European man and his Volk. Georges Bataille was also drawn to this kind of living although he would not have supported the choices made by Myatt. Nevertheless the mysticism of Myatt, his Numinous Living, is a grand example of an ongoing Innerer Krieg and an ongoing influence of the sinister forces of the Sphere of Mars. Evola talks about ‘a spiritualized personality’, namely a personality realized according to its supernatural (metaphysical) destiny.
[/quote]


Source: https://ecstatic-darkness.com/2016/12/28/the-sphere-of-war/


Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

David Myatt, Reichsfolk, Esoteric Hitlerism, and Savitri Devi

David Myatt: One Man Above Time
(pdf)

 


David Myatt 1998

David Myatt

Perhaps Words Are The Problem

Of the many metaphysical things I have pondered upon in the last five or so years, one is the enigma of words. More specifically, of how nomen – a name, a term, a designation – can not only apparently bring-into-being abstractions (and their categories) but also prescribe both our thinking and our actions, with such abstractions and such prescription so often being used by us, we mortals, to persuade, to entreat, to manipulate, to control, not only ourselves but through us others of our human kind. Whence how denotatum can and so often does distance, distract, us from the essence – the physis – that empathy and its wordless (acausal) knowing can reveal and has for a certain mortals so often in past millennia revealed.

For we seem somehow addicted to talk, to chatter – spoken and written – just as we assume, we believe, so often on the basis of nomina that we expand our pretension of knowing beyond the local horizon of a very personal wordless empathy breeding thus, encouraging thus, such hubris as has so marked our species for perhaps five thousand years. With such hubris – such certitude of knowing – being the genesis of such suffering as we have so often inflicted on others and, sometimes, even upon ourselves.

Would that we could, as a sentient species, dispense with nomen, nomina, and thus communicate with others – and with ourselves – empathically and thus acquire the habit of acausal wordless knowing. There would then be no need for the politics of propaganda and the rhetoric of persuasion; no need – no ability – to lie or pretend to others. For we would be known – wordlessly revealed – for who and what we really are. And what a different world that would be where no lie, no deception, would work and where guilt could never be concealed.

For some, a few mortals, such a wordless knowing is already, and has been for centuries, the numinous reality, born as such a personal reality is either via their pathei-mathos or via their innate physis. Which is perhaps why such others often secrete, or desire to secrete, themselves away: an isolated or secluded family – rural, or island – living, perhaps, and perhaps why Cistercians, some mystics, some artists, and others of a similar numinous kind, have saught to dwell, to live, in reclusive or communal silence.

There is – or so there seems to me to be according to my admittedly, fallible, uncertitude of knowing – a presencing of the essence of almost all religions here in such a knowing of the value, the mysterium, of silence. Of that which we so often in our hubris forget, have forgotten, or never known: that wordless, that empathic, that so very personal acausal knowing, that personal grief and personal suffering – that the personal awareness of the numinous – so often engenders, so often breeds, as has been so recounted for millennia in our human culture of pathei-mathos.

Given this culture – so accessible now through institutions of learning, through printed books, through art, memoirs, and music, and via this medium of this our digital age – shall we, can we, learn and apply the learning of that culture to significantly change our lives, thus somehow avoiding that periodicity of suffering which for millennia our hubris, our certainty of knowing born of nomen and nomina and the resultant abstractions, has inflicted and continues to inflict upon us?

I do so wish I had an answer. But for now, all I can do is dwell in hope of us en masse so evolving that such empathy, such wordless knowing, has become the norm.

David Myatt
2016

Extract From A Letter To A Friend


Source: https://davidmyatt.wordpress.com/perhaps-words-are-the-problem/


David Myatt

David Myatt

David Myatt: Relict

How, will, should, David Myatt be remembered? Premature and recent rumors of his death struck a chord with some of us who – whatever our age, whatever our place of dwelling, and whatever our political inclinations – have somehow in some manner (positive or negative) been affected by his life and by his writings.

But someday, and perhaps soon – give or take a few months, a few years, or perhaps a decade or more – he, now a reclusive uncommunicative mystic, will most assuredly be gone from this our mortal realm. So how should, will, Myatt best be remembered?

For myself I choose his poetry. Or rather that compilation of his poems – titled Relict – which he himself compiled. For there is humanism, a numinosity, the ethos of our Western civilization, presenced in such semi-autobiographical poems as are collected there. As well as the quintessence of what, post-2012, became his mystical, his very personal, his decidedly Western, ‘philosophy of pathei-mathos’.

Thus if he is to be remembered it should, perhaps, be for such so very human, so very civilized, poems. For such poems are such an eloquent rebuke to those who have attempted – or who for private or for political reasons may well continue to attempt – to besmirch him.

Relict
(pdf)

RS
2016


Related:

° Four Forgotten Poems


odal3
The Vulgarian

So a majority of people in the United States voted for The Vulgarian to be their next President. Their choice – of a vulgar, uncultured, arrogant, misogynist, ignorant, draft-dodging bully, obsessed with money and power – says much about that majority, about our times, about America, about democracy, and also possibly about our future as a sentient species.

What it says about that majority, about our times, is that people – even in a prosperous country such as America with its millions of well-educated citizens – are still easily persuaded by rhetoric and still follow and approve of some demagogue who gives voice to those fears about ‘the other’ that lurk within us all; and that appeals to jingoistic ‘patriotism’ – even when made by a duplicitous draft-dodger – still work.

That democracy allows such men as The Vulgarian and The Proxy Rapist – who joked about the gang-rape of a White woman by natives of his Filipino country – to assume positions of power and influence makes one understand the rationale behind the type of government that Heinlein outlined in his novel Starship Troopers.

As for our future as a sentient species, with the bellicose Vulgarian set to become Commander in Chief of the most powerful military forces in the world, it is as if we as a species have failed to learn anything from the past five thousand years of almost continual warfare; failed to learn from the killing, the destruction, the hatred, and the trauma that war causes. For it’s as if we’re trapped in an inexorable cycle of brutality and savagery in which there are only brief periods – in millennial terms – of relative peace, civilization, and prosperity, undermined and eventually destroyed as those brief periods always are by conflict, by hatred, by war; by the savagery, the uncultured instincts, which always and somewhere burst forth again. For our history shows that we’re the most savage, the most destructive, species on this planet even if the majority of us refuse to believe it.

In our majority, and across millennia, we humans – we terrans –  have failed to achieve a balance; a balance between our inherent savage, destructive, nature and what successive civilizations, and their rise and fall, can teach us. What they teach is self-restraint and the importance of civility and honor; a teaching which was eloquently expressed in the past in the writings of Cicero and more recently, I believe, in the still little known ‘ethical National Socialism’ which Myatt developed and which is manifest in Reichsfolk. For in that evolution of National Socialism there is not only an honorable balance between men and women but also a natural balance between us defending and fighting for our family, our homeland, and us living a cultured, a civilized, life. As Heinlein wrote in his novel, “the noblest fate that a man can endure is to place his own mortal body between his loved home and war’s desolation.” A sentiment which echoes what the Greek poet Kallinos wrote thousands of years before:

Noble and glorious is he who fights
For his folk and family against the foe.
Since death comes when chosen by Fate –
Bringing to an end the thread of life –
Go forward with spears held high and shields shielding brave hearts
When battle is joined:
There is no flight from death, for that Destiny comes to all mortals
Even they claiming descent from the gods.
Many from the battle-fury of roaring javelins have fled to their home.
But even there, their fate of death awaits;
And they die unloved and unmourned by their folk
While both chiefs and the clan lament for the brave.
All of a community weep for the courageous who die:
And if they live, they are hailed like a god,
Exalted by those who behold them
For the deeds of the many, they did alone.
{1}

For it is the self-restraint and the ethical guidelines which honor provide which we as a sentient species require. A point made by Myatt in many of his idealist National Socialist writings of the 1990s and which he carried over into his later philosophy of pathei mathos writing in his book The Way of Pathei-Mathos – A Philosophical Compendiary that honor is “the numinous balance”.

Rachael Stirling
Armistice Day, 11th November 2016


Source: Reichsfolk Times, November 127yf.

 


{1} Editorial Note: The translation (c.1980) is attributed to David Myatt and was included in his 1990s text Guide to the Aryan Way of Life. That Guide is in the pdf compilation of his NS writings available from https://regardingdavidmyatt.wordpress.com/ns-writings/


 

David Myatt

David Myatt

The Mystic Philosophy of David Myatt
(pdf)

Contents:

I. A Modern Mystic: David Myatt And The Way of Pathei-Mathos
II. A Modern Pagan Philosophy
III. Honour In The Philosophy Of Pathei-Mathos
IV. An Overview of The Philosophy of Pathei-Mathos
Appendix. A Note On Greek Terms In The Philosophy Of Pathei-Mathos


the-days-consecration
A Delightful Place To Be

In many ways, England at this time of year – around mid-Spring – is a delightful place to be, for there are Spring flowers, hedgerows in bloom, trees coming into leaf; the burgeoning Dawn Chorus, and quite often warmer and sunnier days heralding perhaps another Summer of dreams to be remembered, happily remembered, as the dark longer nights and the cold of Winter return as they return and we – perhaps with family, partner, friends – hunker ourselves down to await such warmer days, again.

Such simple delights, of such a childful joy; delights and a simplicity that I personally have come to value more and more as pathei-mathos and increasing age has slowed me in both body and thought, bringing – it seems – a certain repose, certainly a need for personal humility, for expiation, and certainly a feeling concerning, another intimation of, what for us humans is most valuable, most human, and possibly should be most desired. Which is the joy of a personal love shared; the companionship of family, friends; and that simple quite humble way of living arising when our life is just our and their life, when our concerns just our and their concerns, when our hopes and dreams are just our and their hopes; the life, the concerns, the hopes, the dreams, of those whom we love, we trust, and with whom we share the passing of our daily lives.

For decades I – flawed, hubriatic, dissatisfied, often angry, and often inclined toward violence – rejected such manifestations of our humanity as I pursued one and then another suffering-causing agenda; as I – extremist activist, agitator – stupidly arrogantly placed some abstraction, some ideal, some ideology, before personal love, before compassion, before empathy, before kindness, before family, before wu- wei. And it was during those four decades of hubris that I scribbled away, writing thousands and thousands of pages – propaganda, essays, ideological tracts, pamphlets – in praise of and trying to justify the extremisms I upheld and fought for. Worse, I not only supported violence and propagated hatred but pridefully, temerariously, saught to revise some abstractions and manufacture new abstractions in my attempts to motivate and inspire others and bring closer the downfall of ‘the system’ I then so disliked in the hope that some revolution, some violent struggle or other, might somehow and in some miraculous way bring into being a ‘new world’ founded on some ideological ideal and which ideal was always harsh and always founded on prejudice and intolerance, on some divisive division between ‘them’ and ‘us’. In the process, of course, I caused suffering. To loved ones, to family, to friends, and to others; to so many others, known or personally unknown to me. As I wrote earlier this year:

“I have no excuses; the failure of decades was mine. A failure of compassion, empathy, honour. A failure as a human being. There are no excuses for my past, for deeds such as mine. No excuses for selfishness, for a hubris of personal emotion. No excuse for deceit, deception, lies. No excuse for extremism, for racism, for the politics, the religion, of hate […]

I would like to believe – to hope – that this [my] personal, this interior, change, possibly evident in some recent writings of mine, and possibly also evident in my [philosophy of pathei-mathos] is positive, good; in some way counter-balances the hubris of my past, and is thereby some expiation, some propitiation, for at least some of the suffering caused. But it is for others, not for me, to judge whether that is so.” [1]

David Myatt
2nd April 2012

[1] The quotations are from the compilation of essays and letters entitled Meditations on Extremism, Remorse, and The Numinosity of Love.


Image credit: The Day’s Consecration by Richard Moult