An Alien View of Planet Earth

Earth From Space


Editorial Note: This historically interesting article was first published in 2001 on a now long defunct website devoted to promoting David Myatt’s “Folk Culture” philosophy. It also appeared on a Myatt “fan website” an archive version of which website exists and which archive version was used as our source. The article is historically interesting for two reasons. First, it seems that his “Folk Culture” philosophy became part of Myatt’s strategy to bring radical Muslims and National Socialist inclined nationalists together {1}; and second, that the numinous intuitions behind that “Folk Culture” philosophy were as we now understand {2} a precursor to Myatt’s ‘numinous way’, morphed as that ‘numinous way’ later was into his post-2012 philosophy of pathei mathos.

It should be noted that all the examples of human behaviour recounted in the article occurred in real life and were documented in mainstream media sources.

We have corrected a few typos in the archive text, altered the typographical layout, and converted the Julian date used by Myatt to the Gregorian date.

RDM Crew
May 2019



An Alien View of Planet Earth

What opinion would an alien – a space-traveller from a distant starsystem – form of the peoples of Earth were this alien to land here, and travel from country to country? This alien is a shapeshifter, and so is capable of assuming any form, including human form. Thus can this alien watch and observe, without being seen.

Let us assume that this alien is highly intelligent, and that, like all the sentient beings on the alien home-world, this alien is rational and civilized: that is, polite, well-mannered, fair, honourable, self-disciplined, and possessed of a scientific-like curiosity.

During the travels of this alien, the following are among the many, many things observed:

* In a city, a gang of youths drag a young girl off a bus while other passengers, including men, look mutely on and do nothing, despite her pleas. The gang take her to an alley where she is gang raped.

* A fireman, risking his own life, enters a blazing building to rescue an unconscious man.

* In one family home, a large quantity of left-over food is thrown away, while on almost the opposite side of the world, a mother gives her starving children what little food she has, going hungry herself so that her children may eat.

* A man stuffs three newly born kittens into a plastic bag which he firmly ties closed, then throws into the nearby canal.

* Outside a noisy party in a house, a young man is attacked by four other men, who, having pushed him to the ground, repeatedly kick his head until he is dead. They then run off, laughing.

* A man driving a motor-car fast on a narrow unlit country road hits a pedestrian who is hurled several feet into the air and who lands on the road, critically injured. The car driver carries on as if nothing had happened.

* A woman, arguing with her husband in their home, suddenly grabs a large kitchen knife and stabs her husband to death.

* A young man, walking home from work over a river bridge, sees someone struggling in the water below, and without hesitation dives in to pull the person to safety.

* A truck load of cattle arrive at a slaughter-house, where each one is killed, strung up on large hooks, and butchered, with various bits of their bodies thrown into various bins.

* A truck load of chickens arrive at another slaughter house where each one is killed, strung up onto a conveyor belt which takes them to an assembly line where their heads are cut off, one after the other, by rotating blades.

* Outside a small mud hut, a family sit silently on the parched drought-striken land, having eaten nothing for days.

* In a city at night in winter, a very well-dressed and corpulent man in an expensive car drives past a railway viaduct which shelters several homeless people huddled up against the cold. Nearby, two other homeless people lie stupefied on the ground, one stupefied from drugs, the other from alcohol.

* An elderly infirm man, sitting in his damp apartment, surrounded by mementoes from his past including several war medals gained for gallantry, is repeatedly punched by an intruder who wants to know where the man has hidden his savings.

* A group of men dig with their bare hands for a whole day without rest in order to find and free someone trapped under rubble following an earthquake, while others generously give what little money they have to help others who have nothing. Nearby, a young man, thinking himself unseen, steals some goods from what once was a shop.

* A young woman, recently qualified as a Nurse, sits – restraining her tears – by the bedside of an elderly lady terminally ill with cancer, holding the old lady’s hand while listening to stories of things that happened a long time ago…..

For a while, all these impressions perplex our alien. There is kindness; terror; brutality; compassion; indifference; hatred. And many other things. The alien briefly wonders if human beings, as a species, are divided in themselves, like the werewolves of human myth were divided, becoming savage, killing, beasts on certain nights, and yet at other times appearing quite normal, quite human.

But, slowly, the alien begins to understand the human condition. There is a covering, a very thin covering, of civilization, as there are some people who do use their will to control themselves and so live their lives by reason and some code of ethics. Thus it is that these humans strive to do, to enjoin others to do, good deeds, as they strive to restrain themselves and others from doing what is bad. But there are other human beings, many other human beings, who cannot or who will not control themselves, and who live according to their emotions, their instincts, just as the thin covering of civilization can be easily broken by some natural event, some great surge of emotion, some sudden occurrence.

The alien understands the struggle there has been on the planet the humans call Earth for civilization: the slow ascent up from their primitive, savage, animal ancestry, and how this ascent is of the proverbial two steps forward, one and three-quarters steps back, kind, and sometimes even of the one step forward, two steps backwards kind.

The alien understands how tenuous is the human hold on civilization, on reason, and how so few humans truely live rational, moral, lives where they strive to control themselves – and succeed in controlling themselves – by using their will. For the alien has found:

* people addicted to drugs, pleasure

* people immoral – no self-control and no ethics to guide them

* people live for the most part based on their feelings, their emotions, and not based on reason and self-control

* people squabbling like undisciplined, emotive, children, and injuring and killing each other for very little reason

* people keeping and slaughtering animals wholesale for food when there is no longer a need for many of them to do this

* massive, polluted, teeming cities which remind the alien of termite mounds

* the Earth itself ravaged, exploited, and polluted because of the irrational, destructive, desire people have for luxury, for convenience: putting their own temporary personal needs before the planet itself.

The conclusion the alien reaches is that human beings resemble an infection which has spread over the Earth, making the Earth ill, and decimating the other living beings which live on the Earth.

The conclusion is that the majority of the peoples of Earth are essentially barbarians – in effect, still primitive animals, driven by animal desires and feeling. Even though many of these barbarians live in what seem to be well-functioning, prosperous, cities and towns, surrounded by material goods, they are nonetheless still barbarians by nature, and often by intent.

The alien further concludes, that there is a good probability that in a few centuries time, the covering of human “civilization” will vanish, with a widespread return to a savage barbarism, and with humans themselves becoming extinct in a few tens of thousands of years.

So it is that the alien departs from our solar system, leaving space-markers advising other star-travellers to avoid the homeworld of the savages who roam the planet those humans call Earth.

David Myatt
2nd of February 2001, 12:50 UT


Article Source:


Related archive article:


Image credit:
Composite view of planet Earth at Night,
acquired by the Suomi NPP satellite
in 9 days in April 2012 and 13 days in October 2012.

Demonizing David Myatt

David Myatt

David Myatt


Editorial Note: In view of recent allegations about David Myatt {1} we republish here a 2017 article which makes some interesting points, especially regarding how supporters of the O9A, anti-fascists, and others have a vested interest in “demonizing” Myatt and his life.

In addition, as noted in the article Two Reformed Racists {2},

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

RDM Crew
May 2019 ev

{1} Refer to


Demonizing Mr Myatt


For the past seven or eight years – including in recent months – there have been attempts made to ‘demonize’ David Myatt all based on the unproven allegation that he is Anton Long of Order of Nine Angles fame.

These attempts have been made both by some individuals associating themselves with the Order of Nine Angles (ONA, O9A) and by those who for whatever reason or from whatever motive are opposed to the O9A or to Myatt himself. Such O9A opponents include self-described modern Satanists as well those who profess to be followers of Jesus and those who take exception to what they believe is the pro-Nazi stance of the O9A.

Those who are opposed to Myatt himself include anti-fascists who profess such slogans as “never forgive, never forget” and who thus cannot forgive or forget Myatt’s neo-nazi past, {1} and individuals who for unconscious emotive reasons of their own are in some way either jealous of the real Myatt or hate the ‘sinister Myatt’ conjured up by their imagination, with the ‘real’ Myatt having been described as “having fluency in the classical languages (Greek and Latin), as well as Arabic and possibly Persian, [and] possessed of a gifted intellect and apparently a polymath,” {2} and as “an extremely violent, intelligent, dark, and complex individual,” {3} and with the ‘sinister’ Myatt being accused by demonizers of all manner of crimes even though no evidence is ever provided to substantiate their accusations. {4}

        In the matter of individuals associating themselves with the O9A, their intent seems clear. It is to portray Myatt – aka Anton Long – in the most sinister light possible given that such individuals assert that the O9A is Satanist and indeed the only modern genuinely antinomian and satanist group because it espouses and practices what is evil such as criminality, violence, hatred, human sacrifice, political extremism, drug-trafficking and terrorism. Hence their composition and circulation of texts such as Bealuwes Gast {5} and Diablerie {6} and hence their assertion that Myatt is central to the O9A with his weird life an example of what it means to follow the O9A Seven Fold Way.

In the matter of individuals who are followers of Jesus – or at least sympathetic to the Christian religion – their intent also seems clear. It is to portray Myatt as an example, par excellence, of either a nihilistic modernism or of what a servant of Satan is and does in the real world, with one for instance recently writing that

“it is clear from my reading of O9A material that it is essentially not about the promethean elevation of the human person or individuality at all, which its talk of individuation and so on might seem to imply at first sight, but that the entire ‘philosophical’ system is geared towards the cunning seduction of human individuals in order to have them possessed and effectively taken over by these demonic entities (‘dark gods’), whose agenda is the source of this magical covenant itself, rather than David Myatt as an individualistic ‘philosopher’ with a personal agenda. Much of the teaching as presented exoterically to non-initiates is thus no more than upaya or ‘skilful means’ (if I’m permitted to appropriate the Buddhist term) to get people hooked so that the demons will have their incarnate vehicles to exploit. Some of the O9A fiction outlines very explicitly how it is a matter of a demonic infection being spread through the empowered transmission from a possessed initiate to another human vessel. The terrible truth is that the ‘new, more evolved individual’ is nothing more than a puppet of these satanic beings.”

A Common Theme

All such attempts to demonize Myatt have one thing in common. They all ignore important aspects of Myatt’s life and a swathe of his writings.

The ignored aspects of his life include his public (post 2010) rejection of all extremism (including neo-nazi and fascist ideology) while his ignored writings include his poetry, his published letters, his post 2011 writings about extremism, his writings about his philosophy of pathei-mathos with its principles of empathy, humility, and compassion, his 2013 autobiography Myngath; his post 2012 autobiographical essays included in books such as Sarigthersa and One Vagabond In Exile From The Gods {7} and his essays praising Christianity and in particular Catholicism. {8}

The demonizers of Myatt have ignored such things because those things reveal a very different Myatt. One at odds with the ‘sinister’ image of him they have all in their own way strived to manufacture and have propagated in pursuit of their aims. For the image of Myatt that emerges from his poetry and his post 2011 writings is of a reclusive man who regrets his extremist past, who values virtues such as empathy and compassion, and who believes that

“the most important truth concerning human life […] is that a shared, a loyal, love between two people is the most beautiful, the most numinous, the most valuable thing of all.”

Naturally, one or two demonizers have tried to ‘square the circle’ here by claiming that Myatt’s rejection of extremism is a ruse and that the aforementioned writings of his were either written by someone else or were a clever ‘sinister’ jape by Myatt in order to mislead people.

Such claims are of course both laughable and revealing of the need such demonizers have of their ‘sinister Myatt’. That some of these demonizers have resorted to forgeries which they claim were written by Myatt while others have attached Myatt’s name to old or photocopied O9A typewritten articles, {9} shows the lengths they will go to propagandise their ‘sinister Myatt’ and to support their claim that Myatt is after all Anton Long.

As noted in an essay by Ms J. Wright, Myatt’s later writings

“express is a mysticism, a reverence for and an appreciation of the numinous, so at odds with the ethos and the practice of Satanism – of whatever variety – that it is inconceivable that they were written by a Satanist or even by a practising Occultist.” {10}

Rachael Stirling
March 2017

{1} According to an academic source Myatt is “arguably England’s principal proponent of contemporary neo-Nazi ideology and theoretician of revolution.” Michael, George. The New Media and the Rise of Exhortatory Terrorism. Strategic Studies Quarterly (USAF), Volume 7 Issue 1, Spring 2013.

{2} Connell Monette. Mysticism in the 21st Century, Sirius Academic Press, 2013. pp. 85-122.

{3} Raine, Susan. The Devil’s Party (Book review). Religion, Volume 44, Issue 3, July 2014, pp. 529-533

{4} Some of the silly internet accusations made about Myatt from 2008 onwards relate to “gangstalking”, hacking into various internet forums, stealing people’s ID’s by hacking their computers, attacking disabled people, and that he was a police informer.

{5} Regarding the forgery titled Bealuwes Gast see the article Bealuwes Gast: A Study in Forgery.

{6} Regarding the forgery titled Diablerie see the article A Skeptic Reviews Diablerie.

{7} All these writings, and the poetry, are available from Myatt’s blog Learning From Adversity; A Rejection of Extremism.

{8} For instance see A Catholic Still In Spirit?

{9} Several people have claimed that they have or they have seen old typewritten O9A articles or letters or manuscripts signed with Myatt’s name. Yet as noted in O9A Questions And Answers 2017 (pdf) in response to one such claim:

“a signature on some old ONA typewritten MSS proves nothing. Anyone could have affixed Myatt’s name on them at any time and until the original documents are made available and examined in a forensic way by a professional qualified to do so then it’s just speculation; just another rumor about Myatt. A forensic examination would involve, among other things, finding the age of the paper, the type of ink used in the signature, comparing the signature with a documented signature by Myatt.”

{10} The Strange Life Of David Myatt (pdf).

Myatt: Extremism And Reformation

David Myatt



° Preface
° A Premature Grieving
° Concerning The Abstractions of Extremism and Race
° Some Notes on The Politics and Ideology of Hate
        Part One: According to the Philosophy of The Numinous Way
        Part Two: A Personal Perspective – My Uncertitude of Knowing
° Some Philosophical and Moral Problems of National-Socialism
° Suffering And The Human Culture Of Pathei-Mathos
° Persecution And War
° The Matter With Death
° Appendix I: Physis And Being
° Appendix II: Self-Dramatization, Sentimentalist?


Extremism And Reformation


From the Preface,

The genesis of the compilation of essays was, as mentioned in the included essay A Premature Grieving, the publication in 2019, by a well-financed, now Establishment, political advocacy group, of various unsubstantiated allegations and disinformation about me and the subsequent repetition of such allegations and disinformation by some mainstream newspapers and media outlets.

The unsubstantiated allegations and the disinformation concerned my supposed continuing involvement with extremism, specifically neo-nazism; it being apparent that neither the political advocacy group nor the newspapers and media which repeated the allegations and the disinformation had bothered to read my extensive post-2011 writings about rejecting extremism and about seeking expiation for my decades-long extremist past.

This compilation of essays is my reply to those unsubstantiated allegations and disinformation.



Concerning Extremism and Race

David Myatt


Editorial Note

We reproduce here a semi-autobiographical article by David Myatt written in 2012 in which he explains, in the then context of his ‘numinous way’, why the abstraction of ‘race’ is immoral and why ‘extremism’ – with its hatred – is morally wrong.

That such articles by Myatt have been ignored by the likes of the anti-fascist so-called “Hope Not Hate” group – who should really be described as Hate Not Hope {1} – is no suprise to us given their dependance on abstractions and their desire to propagate “fake news” {2}.

It should be noted that some of the items quoted or mentioned in Myatt’s article – in reference to his ‘numinous way’ such as his Rejecting Abstractions: A Personal Lesson From Extremism – are now only available in archived versions of his 2012 weblog ( and website (

RDM Crew
May 2019



Myatt: Extremism And Race


Article source:


A Debt To Greek And Greco-Roman Culture


David Myatt

David Myatt


An Indebtedness To Ancient Greek And Greco-Roman Culture

One of my fond memories of English schooldays was as a Sixth Form boarder in the late 1960’s when I had a room to myself and an allowance from my father who had returned to live and work in Africa.

As recounted elsewhere [1] the allowance allowed me to travel and buy books, often from bookshops in London, Oxford, and Cambridge, and one such purchase was of the complete, multi-volume, Oxford English Dictionary, and almost every evening I loved

“to dip into it for an hour or so, discovering new words, their etymology, and a quotation or two to betake me, in the days following, to some library or some bookshop to find and to read the work or works in question. I enjoyed the richness, the diversity, the flexibility, of the English language; its assimilation of so many words from other languages, and that ambiguity of sound which sometimes led to or could lead to such variations in spelling as sometimes seemed to annoy those who desired to reform that language and which reform would see its versatility, quirkiness, and heritage, lost in order fit some boring manufactured schemata.” [2]

Such schoolboy habits would prove useful when I began to develope my philosophy of pathei-mathos and saught to express my intuitions about Being and about our mortal being through the medium of English words.

Such an expression led me to use 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” [3] 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 σωφροσύνη (sophrosyne) as “soundness of mind, moderation”.

I used and use Δίκα instead of δίκη when the sense implied is “what lies beyond and what was the genesis of δίκη personified as [a] goddess”, which is the natural instinct in those of noble physis (φύσις) for honour, fairness, and beauty – καλὸς κἀγαθός [4] – and thus the natural balance rather than “the correct/customary/ancestral way” or an abstract, impersonal, modern-type of “justice”.

In most such cases the Greek words are used, as I wrote in A Note On Greek Terms In The Philosophy Of Pathei-Mathos, in an Anglicized way – as transliterated terms such as pathei-mathos and enantiodromia are – with there being no need to employ Greek inflective forms.

In the cases where the Greek words are not transliterated – σωφρονεῖν as sophronein for example – the intent was to not only provide a direct link to Ancient Greek and Greco-Roman culture but also to signify that the word represents an important or interesting metaphysical principle in the philosophy of pathei-mathos.

Hence σοφόν – sophon – is how and why empathy and pathei-mathos can reveal and can presence our physis, the nature of our being, the nature of Being itself, and reveal that Time is not only causal but acausal. It also suggests, as do Δίκα and σωφρονεῖν, the primacy and the importance of individual insight and understanding.

In a world where propaganda and disinformation still proliferate, based as they are on denotatum and often on political dogma and impersonal abstractions/ideations, and in a world where mythoi and anthropomorphic deities (theos and theoi) and thus organized religion still seem to dominate, the philosophy of pathei-mathos provides an alternative: the individual way of pathei-mathos and of empathy, based as it is on four axioms:

(i) that it is empathy and pathei-mathos which can wordlessly reveal the ontological reality both of our own physis and of how we, as sentient beings, relate to other living beings and to Being itself; (ii) that it is denotatum – and thus the abstractions deriving therefrom – which, in respect of human beings, can and often do obscure our physis and our relation to other living beings and to Being; (iii) that denotatum and abstractions imply a dialectic of contradictory opposites and thus for we human beings a separation-of-otherness; and (iv) that this dialectic of opposites is, has been, and can be a cause of suffering for both ourselves, as sentient beings, and – as a causal human presenced effect – for the other life with which we share the planet named in English as Earth. [5]

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, [6] 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.

David Myatt
April 2019

[1] Early Years, in Myngath: Some Recollections of a Wyrdful and Extremist Life. 2013.

[2] The Joy Of Words, 2013.

[3] From Mythoi To Empathy: Toward A New Appreciation Of The Numinous. 2018.

[4] I have described καλὸς κἀγαθός in my two recent books Classical Paganism And The Christian Ethos, and Tu Es Diaboli Ianua.

[5] Physis And Being: An Introduction To The Philosophy Of Pathei-Mathos. 2019.

[6] The Way of Pathei-Mathos: A Philosophical Compendiary, in The Numinous Way of Pathei-Mathos, fifth edition, 2018. ISBN 978-1484096642.


Article source:

Absque Vita Tali

David Myatt


Absque Vita Tali,
Verbum Quoad Litteram Est Mortuum

Outside, rain and the un-warm wind of December, with no Sun – no Summer – to warm and bring that joy of wakeing to see the sky deep full of blue so that one smiling is eager still, as youth again, to egress forth toward the sea.

Now I in a rainy month – and approaching my three score and ten – possess both an internal and an external knowing of just what the passing of earthly Time doth to we fragile biological beings, for:

I am an old man,
A dull head among windy spaces

And yet the flow of Life flows on, here – there – when the outer husk, failing, dies, so that I reminded of what I pastly wrote to a friend, having now been so gifted with the gifts of one more solar year:

“What, therefore, remains? What is there now, and what has there been? One genesis, and one ending, of one nexion whose perception by almost all others is now of one who lived and who wrote ἐξ αἰνιγμάτων.”

τό θ᾽ ὑπέργηρων φυλλάδος ἤδηκατακαρφομένης τρίποδας μὲν ὁδοὺς
στείχει, παιδὸς δ᾽ οὐδὲν ἀρείων
ὄναρ ἡμερόφαντον ἀλαίνει. [1]

For there does seem much worth now, a special new species of slowly-joy, to so and so shadowly wander, supported by a stick, since Time itself, unmeasured, stills and one is able to feel the numinous as if flows through, with, such presencings of Life as one meets, greets, passes. As when that other day I walked to wander – never now far from home – and that young unknown stocky man, girlfriend beside and smiling, bade me compliments of the season. Such life there, such potential there, in both, and one was glad to be alive, still, even if no Sun broke forth in warmth. Or glad as when in slow walk in woods nearby wind shook trees to breathe again one’s wordless connexion with this living Earth, so strong so strong it became as if one could go back there to where one’s loved ones lived, unbroken by such selfish deeds as might have saved them or at least made happier their so short time on Earth. And I was so happy, so happy there remembering those good times, shared, with them.

There has thus grown, within because of age, both a new knowing of how needful is our need for compassion and of a new if sad perception: of just how many many centuries we forgetful biological beings may need. But all I can do now is walk, remembering, hoping: my words, my dreams, a bridge.

For I am no enigma, my life bared by writings such as this. For words live on to tell just one more story, of redemption. But who will read them when life lives within this husk no more?

David Myatt
December 2011


[1] Aeschylus, Agamemnon, 79-82:

Thus, he of great Age, his foliage drying up
And no stronger than a child, with three feet to guide him on his travels,
Wanders – appearing a shadow in the light of day.


Article Source:
Meditations on Extremism, Remorse, and The Numinosity of Love (pdf)


The Myth Of Cosmic Black Holes



The Media is currently – April 2019 ev – awash, agog, with reports and images about a supposedly cosmic “Black Hole”.

Yet all the trumpeted image reveals is a dark region of outer space in which an irregular visible object has at its centre a dark region of outer space indistinguishable from the dark region which surrounds that irregular visible object. That is, there is nothing in such an image to suggest such a hypothetical cosmic “Black Hole”.

Which objective, logical, analysis, of such an image does not prevent the Media – and even many scientists – from claiming that the image is “evidence” of the existence of cosmic “Black Holes”. Which rather calls into question the objectively – the rational scepticism – of those scientists who apparently accept without question that such theoretical cosmic “Black Holes” exist and who project their ideas onto some fuzzy astronomical image.

Where are the rational sceptics who demand real experimental, repeatable, proof of some physical or of some cosmological exotic theory? Rational sceptics and experimental, repeatable, proof that formed and forms the basis of Western science.


Image credit: Event Horizon Telescope Collaboration. A high resolution version is available at