odal3

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

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

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

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

°°°°°

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

National-Socialist Government

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

The Form of Government in National-Socialism

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

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

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

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

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

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

The Economy is a Means, Not an End

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

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

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

Woman and the Constitution

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

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

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

A New Army

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

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

The Judiciary in the Constitution

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

Executive Power and the Leadership Principle

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

Mass-Communication Media

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


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Re-discovering Western Paganism

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

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

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

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

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

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

A Pagan Renaissance

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

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

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

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

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

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

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

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

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

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

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

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

°°°°°

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

°°°°°

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

°°°°°

Clytaemnestra:

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

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

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

°°°°°

Creon:

So even then you dared to violate these laws?

Antigone:

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

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

Rachael & Richard Stirling
Shropshire
Autumnal Equinox 2017 ev

°°°°°

{1} Antigone. Translated by David Myatt.

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

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

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

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

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

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

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

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

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

{4} The Odyssey. Translated Myatt.

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

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

{7} Agamemnon. Translated Myatt.

{8} Antigone. Translated Myatt.


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°°°°°
The Avenging Alastoras

 

We read an awful lot, these days, in books, articles, and via the internet, about ‘sorcery’ and invokations, almost all of which books and articles describe or rely on the Magian influenced goetic ‘tradition’ as exemplified by the misnamed Hermetic Order Of The Golden Dawn.

Thus it is refreshing to once again revisit actual Western pagan sources {1} dating from centuries before The Magian Distortion; that is, before the ‘grimoire’ tradition with its summoning forth of Hebrew, and Hebrewesque, ‘demons’ and entities, as beloved by the likes of Creepless Crowley and Howard – the Yahoudi – Levey.

This visit of ours is to Tractate 13 – an evocative name by itself – of the ancient, Greco-Roman, Corpus Hermeticum, as brought to life by the recent translation of Mr David Myatt {2}. The tractate itself deals with palingenesis and Greco-Roman (Western) mysticism – a Western mysticism perhaps relevant to the ‘sinisterly-numinous’ way of the Order of Nine Angles – and our extract below deals with both palingenesis and those avenging deities, the Alastoras, mentioned by Klytemnestra after she, in revenge, had honourably killed her husband and his mistress Cassandra and, covered in blood, stands over the body of her husband:

     Do not add to those words that it was me who was the mistress of Agamemnon
Since the wife of this corpse presents herself here
As that most ancient fierce Avenger.
It is Atreus, he is of that cruel feast,
Who, in payment for that, has added to his young victims
This adult one. {3}

It is probably just coincidence that one of the Alastoras is named by Myatt as Vengerisse, given that in his Mythos Of Vindex he named the female Vindex as Vengerisse.

Alastoras and The Vengeress

An extract from sections 7-11 of tractate 13.

{begin quote}

     Go within: and an arriving. Intend: and an engendering. Let physical perceptibility rest, and divinity will be brought-into-being. Refine yourself, away from the brutish Alastoras of Materies.

Alastoras are within me, then, father?

Not just a few, my son, but many and terrifying.

I do not apprehend them, father.

My son, one Vengeress is Unknowing; the second, Grief. The third, Unrestraint; the fourth, Lascivity. The fifth, Unfairness; the sixth, Coveter. The seventh, Deceit; the eighth, Envy. The ninth, Treachery; the tenth, Wroth. The eleventh, Temerity; the twelfth, Putridity.

In number, these are twelve but below them are numerous others who, my son, compel the inner mortal – bodily incarcerated – to suffer because of perceptibility. But they absent themselves – although not all at once – from those to whom theos is generous, which is what the Way and Logos of Palingenesis consists of […]

To us: arrivance of Knowledge of Theos. On arrival: Unknowing is banished. My son, to us: arrivance of Knowledge of Delightfulness: on arriving, Grief runs away to those who have the room.

The influence invoked following Delightfulness is Self-Restraint: a most pleasant influence. Let us, my son, readily welcome her: arriving, she immediately pushes Unrestraint aside.

The fourth invoked is Perseverance who is influxious against Lascivity. Which Grade, my son, is the foundation of Ancestral Custom: observe how without any deliberation Unfairness was cast out. My son, we are vindicated since Unfairness has departed.

The sixth influence invoked for us – against Coveter – is community. With that departed, the next invokation: Actualis, and thus – with Actualis presenced – does Deceit run away. Observe, my son, how with Actualis presenced and Envy absent, the noble has been returned. For, following Actualis, there is the noble, together with Life and Phaos.

No more does the retribution of Skotos supervene, for, vanquished, they [all] whirlingly rush away […]

With a quietude, father, engendered by theos, the seeing is not of the sight from the eyes but that through the noetic actuosity of the capabilities. I am in the Heavens; on Earth; in Water; in Air. I am in living beings, in plants; in the womb, before the womb, after the womb. Everywhere.

{end quote}

As a certain English poet wrote in 1873 CE, “the separation between the Greeks and us is due principally to the Hebraistic culture we receive in childhood.”

T.W.S., 2017

°°°°°

{1} Our first visit is described here: https://regardingdavidmyatt.wordpress.com/2017/06/30/western-pagan-curses/

{2} An extract from Myatt’s translation is available, together with his comprehensive scholarly commentary, here: https://davidmyatt.wordpress.com/tractate-xiii/

{3} Aeschylus, Agamemnon, as translated by DW Myatt.


Source: https://wyrdsister.wordpress.com/2017/09/09/the-avenging-alastoras/


David Myatt

Concerning The Vindex Mythos
(pdf)

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


Related:

Myatt: The Mythos Of Vindex
(pdf)

Myatt: Vindex, Destiny of The West
(pdf)

Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

Editorial Note: We reproduce here an interesting article which mentions David Myatt in relation to such modern mystics as Julius Evola. It seems that a few select individuals actually do appreciate Myatt’s contribution to Western (esoteric) mysticism.

°°°
Brutalism I
The almighty Sol

I have just finished my artistic exploration of the Sphere of Venus as part of my intent to symbolize the whole Tree of Wyrd, as a sign of my dedication to the Sinister Tradition.

A lot has already been written about the Sphere of Venus, the astrological aspects of Venus, so no need to copy them. Also the Sphere of Venus has already been described in the Mss of the ONA. There are a few things I have personally added through my exploration of its singular power.

First of all, and part of the exoteric strategy of the ONA, the reference to one of the most ancient symbols of the West, namely the magickal script of the Runes. Specifically for Venus I have drawn the Othala and Fehu Runes.

Fehu

Fehu, of course, as the Rune of Freya, the most powerful goddess of love, war and sexual attraction of the Northern pantheon. Fehu’s energy stands for the Will-to-Power, Sexual power, Feminine and matriarchal Power. The Rune itself means ‘cattle’ and stood for mobile wealth. But I prefer not to pay attention to the ‘materialistic’ connotation of this Rune as materialism is already the main focus in the West nowadays. The Rune’s spiritual power lies however in the energy, the transference from the acausal to the causal through Love/agape, in the ability to feel empathy, to feel connected with your folk around you, good friends, soul mates, between lovers but also the connection with Nature, your Heimat. This also denotes wealth, but a spiritual one. Being, as Heidegger wrote, is always a being there (Dasein) as we are thrown into this world (Gefallenheit) we are here with others and the Other. There is the transference of energy, of experiences which we are building on and how we shape who and what we are at this moment, but always with a higher aim. For those who are able to ‘feel’ Fehu, to feel the green glow of Venus, reassuring yet tantalizing, know that there is something Eternal calling us. As Myatt described this very well: there is no division between us, ipseity is just an illusion and ipseities offer us no answer, no matter how we are longing after definite answers. The Sphere of Venus offers no answer, but its green colour, one of the colours of Nature, can actually soothe us. Not soothing us ‘to sleep’ but actually an awakening, a break-through.

The feeling of empathy and compassion is one through which we become humble again, (as opposed to the ‘Black Magic’ formulas of becoming gods), and then we are ready to receive the richness from the acausal. The Sinister demands one to go beyond one’s limits and to leave the Ego behind. Just like in the alchemical Opus we have to become a vessel ready to accept without hesitation. The same applies to showing compassion: we can learn to love, to hold on. Agape is a Greek term which refers to such a state of mind and which is far more spiritual than the word ‘love’ that is used nowadays. Agape refers to a state of mind which destroys all illusions and puts us in an unconditional position. Unconditionally religious (religare = to connect). A most orthodox state of mind. Bataille demanded us to be ferociously religious. And we will not contradict him!

Bataille also referred to ‘love’ and ‘friendship’ as forms of wordless communication, a communication without demands, words, and this puts one in a delicate position almost defenceless. One enters the energetic Continuous where boundaries by definitions no longer apply. When I meditate I open my being-there to the World, and I let go of all my thoughts by casting them aways as illusionary. Agape is for those who are committed to an acephalic path of pure, selfless commitment. The ‘I’ is no longer present, one is devoted to a higher cause, devoted to the happiness of a friend or lover, to the spiritual realization of one’s Wyrd, the Wyrd of the West. A Higher Destiny of which Spengler and Heidegger wrote. Agape is also a Christian term, but one should not be afraid of it, or cast it aside as something ‘un-satanic’ or ‘weak’, for the term goes beyond all morality: to feel connected is a naturalistic essence. It goes beyond ‘good & evil’ and orthodox Christianity (its roots being Gnostic) is well aware of that.

We are all driven by a thrist, a longing, a will-to-power (Buddhist tanha), and we all have the need to satisfy this but let us not focus on that kind of easy satisfaction. Those urges and cravings steer us away from any possibility to inter-connect, to feel the energy drawn from the acausal to the causal.

Othala

The Othala Rune’s energy denotes the spiritual inheritance from our ancestors, our people, the land where we have been raised, its traditions, its folklore, its customs. What can we learn from those traditions that also played an important role in Europe such those of the Greeks, the Romans, the Arabs, Christianity and gnosticism. What can we learn from them? I genuinely believe in an Wordless tradition, a Tradition of the Soul which has been causally transferred through the ages into the Alchemical Tradition of the Great Work. The Sinister Tradition and my particular acephalic path are based on those ancient insights, add new ideas but are loyal to the Tradition.

Now, the Othala Rune exoterically reconnects me to my Heimat, the environment where I have been raised and which strenghtens me to honour those ancients Traditions. Albeit there being different high cultures (Greek, Roman, Arab, Christian) this is not about modern-day multiculturalism. Multiculturalism is only focussed on the causal (food, spice, habits and so on) while an über-cultural Tradition is about the lifting of the Soul, about what Jung referred as a collective unconcious. The Green sphere of Venus can be seen as nurturing that feeling of connecting again.

Another important aspect of the Othala Runes can be traced back to nobilitas, nobility, being noble. And this is an important element if we desire to grow spiritually, to evolve further and further away from the pathetic state of the mundanes in order to realise the Nietzschean Overman. Hence the connection with the Fehu Rune in the Sphere of Venus.

The Wet Path

Alchemically speaking this is the Sphere of Conjunction (in Naos one refers to Coagulation but I cannot agree with this). In the Hermetic Arts Conjunction occurs when a synthesis, a conjunctio occurs of the anima and the animus, the unconscious and conscious, the natural and that which one knows. One must therefore enter the Continuous and start to look introspectively: the Geist must turn towards itself (the inner change of which Myatt writes) instead of always looking at the outside. We must let ourselves be seduced by the Numinous or what Bataille calls the Sacred. Situated in the Sphere of Venus we talke about the Feminine principle, the eternal-Female which has always been honoured in the Satanic manifestation of the Numinous Sinister Tradition. This is quite a revolution as most Satanic ipseities are male oriented, and regard the female as being submissive, to be controlled. In that opinion these paths do not differ from the Magian beliefs they claim to criticize. The Sinister Tradition however is unique because of its utmost respect towards the female. This is based on the Alchemical understanding of the anima and the animus.

The Path of Venus is what is called a wet Path where the practioner is burnt by water. In the wet path of hermetism there also occur sexual symbols. The sexual act can therefore be seen as an alchemical process in which man and woman are united in love. The conjunctio of man and woman is akin to the operation between two vessels:

“the active and passive, the golden force against the captivating and sympathetic wet force that ‘dissolves’ the former and its own ‘enclosure’. […] ‘Our corpereal gold is as though dead before it unites with its mate. Only then is the secret, interior Sulfur developed’. […] ‘With the Sulfur of Venus, the inner sulfur of man is rectified, reinforced and wholly perfected’.” (Julius Evola, The Hermetic Tradition)

Death & Ecstasy

Interestingly, Evola also mentions the fact that the hermetic texts frequently “speak of a death that is a consequence of the coniunctio, of the ‘joining’, perhaps it also refers to the trauma that can occur at the height of the embrace and orgasm if subjected to a deliberate control.” Bataille referred to the orgasm as a ‘little death’ and this is exactly what occurs at the culmination of the sexual act: ecstasy or ekstasis: going beyond of oneself. In this moment of rapture one become headless, acephalic as one transgresses the limits of ipseity. The Sphere of Venus can therefore be deadly as well and the Dark Goddess Darkat reigns most supremely.

Dragon and the Ouroboros

In Naos one can find the symbol Dragon as being atributed to the Sphere of Venus. I have chosen the Ouroboros as it stands for the endless flux of energy, birth and Death, creation and destruction, and I find these aspects united in the Sphere of Venus. Freya as a Goddess embodies both love and war, creation & destruction. The dragon, often described to Mercury with which Venus is connected, devours itself and recreates and archetypically symbolizes the collective UR-grond of the Life Cycle. The attribution to Mercury is perhaps more accurate but Venus does possess such maternal qualities as well for the Water, as they element of Venus, also refers to the maternal water from which we are all born. The Mother as a guardian of the Life Force.

We can therefore conclude that the Sphere of Venus has much to offer to the practitioner. Approach it with the utmost respect. Enjoy the sexual rapture & the mystical Death. Become Acephalic!

Agios O Darkat! 333!
Von S, 128 yf

Literature:

The Hermetic Tradition (Julius Evola)
Alchemie en psychologie
MSS by Myatt


Article source: https://ecstatic-darkness.com/


Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

David Myatt, Reichsfolk, Esoteric Hitlerism, and Savitri Devi

David Myatt: One Man Above Time
(pdf)

 


odal3

Below is a link to a pdf edition of David Myatt’s seminal National Socialist text Vindex: The Destiny Of The West, a text first published and printed in 1984 in the USA by George Dietz.

This pdf edition was produced some years ago by a member of an Australian ONA nexion, who added a few footnotes to the text and an essay at the end. While the transcriber introduced a few typos into the text, these – and his few footnotes and end essay – do not detract from its value: from the fact that, to date, it is still the only publicly available edition of Myatt’s text, with rare secondhand copies of the 1984 printed edition fetching high prices when they come up for sale, and thus kudos is due to the person who transcribed the printed text and produced this pdf version.

Vindex: Destiny of The West
(pdf)

nypd

 

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

Local

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

International

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

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

A Civilization Maintained

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

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

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

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

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

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

S.L.
13 July 2016

odal3


David Myatt

David Myatt’s tract The Mythos of Vindex – finally published in its entirety this year {1} – is something of a hybrid text; a rather strange mixture of pro National Socialist sentiment together with polemics not only directed at the things – such as the State – that made National Socialist Germany what it was and might have been had the Axis won the Second World War, but also directed at the things that made the West what it is now: to wit colonialism, industry, and technology.

For it is as if the author is torn between two weltanschauungen, as well he might have been given the date of its composition (1998-1999) and the dates of its revision (2002-2005). For the years 1998 to 1999 marked Myatt’s transition from a neo-nazi to a Muslim, while 2002 to 2005 were dominated by his travels in the Muslim world, his overt support for Osama bin Laden, the Taliban, and Hamas, and of course his strategy to bring neo-nazis and radical Muslims together to fight their ‘common enemy’. For the tract reads as if it was originally intended for a specific audience – neo-nazis and those belonging to neo-völkisch groups – but with Myatt trying to offer something for his Muslim readers; hence perhaps  the passages about the colonialism of the ‘White hordes’ (which are basically polemics directed at those foreign devils), his mention of the treatment of Muslims by those foreign devils, and his praise of the Mujahideen and of Mullah Omar.

There are also several apparent discrepancies in the text. For instance regarding the British Empire with Myatt dividing that Empire somewhat simplistically into ‘the old Empire’ (before the Victorian era, which began in 1837) and a later Empire, writing that “the true, respectful, civilizing mission of [the British] Empire gave way to a brute Imperialism based upon financial gain.” The old Empire he admires, the later one he lambastes even though he goes on to write that “to make the world truely civilized we need another Empire, created and maintained by honourable, idealistic people, who look to the examples of the Roman, the Islamic and British Empires for inspiration.” Perhaps he should have written ‘original British’ rather than just ‘British’.

Another apparent discrepancy is his praise for the tribal way of life in pre-colonial Africa which he says, without providing any dates, was “ruthlessly destroyed” by those damn “foreign devils” (the White Hordes of Homo Hubris) and yet he later writes, again without providing any dates, of British administrators ending “the bribery and corruption of officials which was endemic” in India.

Such quibbles aside, the main problem I find with the tract is that Myatt eulogizes the clan and the tribe, and rural life in general, and yet states several times that the fundamental aim of the new Imperium is the colonization of Outer Space. But just how would a society or societies composed of clans and tribes, and presumably a mostly rural way of life, achieve that without industrial factories, large corporations manufacturing technological products, large-scale – government sized – coordination and administration, and scientific, university based, research funded by a national-sized government which by necessity would have to tax its citizens to pay for such research, such universities, and such a complex administration? In addition, if profit was not the motive for such factories and such corporations then surely the only other option would be government funding, which leads one to enquire where and how would a government find the money? To pursue space-travel surely a prosperous and wealthy society – a nation-Sate, or several nation-States cooperating with one another – and thus a government or governments would be required. {2}

Which returns us to National Socialist Germany – a scientific and technologically advanced society with a national government – and what might such a society have achieved, in scientific and technological and social, terms had it been victorious in the World War Two. Which naturally leads to how National Socialist Germany came into being: through a political movement gaining political power.

Perhaps Myatt envisaged his Vindexian clans and tribes fighting and overthrowing a government and then forming a new government, for he does write of Vindex as “a modern and successful guerilla leader who devises new strategies and new tactics to defeat the armed forces of the Old Order,” and that “it seems increasingly likely that the first battles in the coming war against the forces of the Old Order will be urban ones and develope as a natural consequence of some urban gang gaining practical control of certain urban areas such that they become the effective and the visible forces of law and order in those areas.”

If that is indeed what he envisaged, as seems likely, then he perhaps should have spelled it out, as he did in earlier tracts such as his Practical Guide To Aryan Revolution in which he wrote about how to ferment chaos and insurrection and wrote of a guerilla campaign lasting at least a decade.

All that being said, The Mythos of Vindex has the potential to inspire a new generation of native Europeans who, seeing the failure over the past fifty years of right-wing political organization after right-wing political organization in places such as Britain, desire a new way to fight ‘the system’. At the very least it contributes, in a positive way, to the debate about neo-völkisch groups and their aims regarding reviving ancestral traditions and alternative ways of living.

R. Parker
May 2016

{1} Myatt’s tract is currently [May 2016] available as a pdf document at https://regardingdavidmyatt.files.wordpress.com/2016/05/myatt-mythos-of-vindex-v1.pdf

{2} It has been brought to my attention (kudos to Pasi R and Scott L) that in two articles, dating from around 2009, Myatt theorizes about how a society based on clans might develop a new ‘acausal’ technology that, in his words, does not depend on “the unethical abstraction of the modern nation-State and the un-numinous ways of living which go with such an abstraction,” and thus does not “involve large national or supra-national industries”, and is not “reliant upon the usury, and the supra-national trade and commerce, which all modern States and nations depend upon.”

Extracts from the two articles are available at https://regardingdavidmyatt.wordpress.com/clans-spaceflight-and-acausal-energy/


odal3

This is the first publication of the complete edition of David Myatt’s text The Mythos of Vindex, although various and sometimes substantial extracts from it have been published over the years. Written between 1998 and 1999, with some parts revised by Myatt between 2002 and 2005, it expands upon, refines, and develops the themes he wrote about in his 1984 pamphlet Vindex: Destiny of The West.

The Mythos Of Vindex
(pdf)