Myatt: Analyzing National Socialism

David Myatt

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Analyzing National Socialism
(pdf)

Contents

° Preface
° Some Philosophical and Moral Problems of National-Socialism
° Hitler, National-Socialism, and Politics: A Personal Reappraisal

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As Myatt states in the Preface,

{quote}

Republished here are two essays – both written in January 2012 and respectively titled Some Philosophical and Moral Problems of National-Socialism and Hitler, National-Socialism, and Politics: A Personal Reappraisal – whose genesis was the development and the refinement of my earlier ‘numinous way’ into the philosophy of pathei-mathos.

The essays, although now somewhat dated, are republished because they may have some relevance for those interested in my rejection of extremism, and because the writing of the two essays enabled me to express the thoughts and feelings about the particular extremism named National Socialism engendered by the insights of that ‘numinous way’.

As I noted in Some Questions For DWM 2014,

“My writings, post-2011, were and are really dialogues: interiorly with myself and externally with a few friends or the occasional person who has contacted me and expressed an interest.”

In addition, as I wrote in Letter To My Undiscovered Self, published in 2012,

“That it took me four decades, and the tragic death of two loved ones, to discover [such] simple truths surely reveals something about the person I was and about the extremisms I championed and fought for. Now, I – with Sappho – not only say that,

I love delicate softness:
For me, love has brought the brightness
And the beauty of the Sun….

but also that a personal, mutual, love between two human beings is the most beautiful, the most sacred, the most important, the most human, thing in the world; and that the peace that most of us hope for, desire in our hearts, only requires us to be, to become, loving, kind, fair, empathic, compassionate, human beings.”

{/quote}

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Article source: https://davidmyatt.wordpress.com/2019/06/05/analysing-national-socialism/


Myatt: Extremism And Reformation

David Myatt

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Contents

° 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?

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Extremism And Reformation
(pdf)

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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.

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Source: https://davidmyatt.wordpress.com/2019/05/09/extremism-and-reformation/


Absque Vita Tali

David Myatt

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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

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[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.

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

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Numinous Expiation

David Myatt

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Editorial Note: We reproduce here an essay written by David Myatt in 2012 in which he asks an interesting metaphysical question relevant to those who perhaps from pathei mathos have regretted their past deeds but who are not conventionally religious. A question certainly relevant to Myatt’s own life following his apostasy from Islam, his rejection of his extremist past, and his subsequent development of his ‘numinous way’.

Myatt’s answer to the question reveals several things. First, his erudition. Second, how it refreshingly takes us far away from the personal and impersonal demands and intrusions of our temporal material and often egotistical modern world to the world of the mystic and the philosopher where questions about hubris and humility are more important than what this or that politician or government are saying or doing or planning to do. As such the essay echoes truths about our human nature which people such as Aeschylus, Sophocles, Christopher Marlow, and many others sought to convey millennia after millennia.

The essay was later included in Myatt’s book Religion, Empathy, and Pathei-Mathos: Essays and Letters Regarding Spirituality, Humility, and A Learning From Grief, available both as a printed book – ISBN 978-1484097984 – and as a gratis open access document here: https://regardingdavidmyatt.files.wordpress.com/2018/06/religion-and-empathy.pdf

It should be noted that Myatt uses some Greek terms such as σωφρονεῖν in an unusual and idiosyncratic way. As new Anglicized terms, which in respect of σωφρονεῖν he explained in his technical note at https://davidmyatt.wordpress.com/concerning-σωφρονεῖν.

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Numinous Expiation

One of the many problems regarding both The Numinous Way and my own past which troubles me – and has troubled me for a while – is how can a person make reparation for suffering caused, inflicted, and/or dishonourable deeds done. For, in the person of empathy, of compassion, of honour, a knowledge and understanding of dishonour done, of the suffering one has caused – perhaps before one became such a person of compassion, honour, and empathy – is almost invariably the genesis of strong personal feelings such as remorse, grief, and sorrow. The type of strong feelings that Christopher Marlowe has Iarbus, King of Gaetulia, voice at the end of the play The Tragedie of Dido Queene of Carthage , written c.1587:

Cursed Iarbas, die to expiate
The grief that tires upon thine inward soul.

One of the many benefits of an organized theistic religion, such as Christianity or Islam or Judaism, is that mechanisms of personal expiation exist whereby such feelings can be placed in context and expiated by appeals to the supreme deity. In Judaism, there is Teshuvah culminating in Yom Kippur, the day of expiation/reconciliation. In Catholicism, there is the sacrament of confession and penance. In Islam, there is personal dua to, and reliance on, Allah Ar-Rahman, Ar-Raheem, As-Salaam.

Even pagan religions and ways had mechanisms of personal expiation for wrong deeds done, often in the form of propitiation; the offering of a sacrifice, perhaps, or compensation by the giving or the leaving of a valuable gift or votive offering at some numinous – some sacred and venerated – place or site.

One motivation, in the case of pagan religions and ways, for a person to seek expiation is fear of wrake; fear of the retribution or of the misfortune, that – from the gods – might befall them or their descendants in this life. Similarly, for those acceptive of an all-knowing, all-seeing supreme deity – or even of the Buddhist mechanism of karma – there is also fear of wrake; fear of the punishment, the retribution, the misfortune, that might await them in the next life; or, in the case of Buddhism, the type of life that might result when next they are reborn.

As the Owl explains in the mediæval English religious allegory The Owl and the Nightingale,

ich wat þar schal beo niþ & wrake

I can see when there shall be strife and retribution [1]

All such religious mechanisms of expiation, whatever the theology and regardless of the motivation of the individual in seeking such expiation, are or can be cathartic; restorative, healing. But if there is no personal belief in either a supreme deity or in deities, how then to numinously make reparation, propitiation, and thus to not only expiate such feelings as remorse, grief, and sorrow but also and importantly offset the damage one’s wrong actions have caused, since by their very nature such suffering-causing actions are ὕβρις and not only result in harm, in people suffering, but also upset the natural balance.

In truth, I do not know the answer to the question how to so numinously make reparation, propitiation. I can only conject, surmise. One of my conjectures is enantiodromia; of the process, mentioned by Diogenes Laërtius and attributed to Heraclitus, of a wholeness arising both before and after discord and division [2]. This wholeness is the healthy, the numinous, interior, inward, and personal balance beyond the separation of beings – beyond πόλεμος and ὕβρις and thus beyond ἔρις; beyond the separation and thence the strife, the discord, which abstractions, ideations, encourage and indeed which they manufacture, bring-into-being. As Heraclitus intimated, according to another quotation attributed to him –

εἰδέναι δὲ χρὴ τὸν πόλεμον ἐόντα ξυνόν, καὶ δίκην ἔριν, καὶ γινόμενα πάντα κατ΄ ἔριν καὶ χρεώμενα [χρεών]

One should be aware that Polemos pervades, with discord δίκη, and that beings are naturally born by discord. [3]

But what, then, in practical personal terms are this wholeness and this process termed enantiodromia? To me, this wholeness is a knowing and an acceptance of both the importance of the numinous principle of Δίκα [4] and the necessity of wu-wei [5] – and a knowing which empathy can provide – and thence a desire to live life in a non-interfering manner consistent with empathy, compassion, reason, honour, and humility. And it is this very knowing, this very desire to live in such a manner, which is enantiodromia; which is cathartic, restorative, healing; with a natural humility and the cultivation and practice of reason – σωφρονεῖν, a fair and balanced judgement – being the essence of this personal process, the essence of enantiodromia.

For the human virtue of humility is essential in us for us not to repeat our errors of ὕβρις, a humility which our πάθει μάθος makes us aware of, makes us feel, know, in a very personal sense. For we are aware of, we should remember, our fallibility, our mortality, our mistakes, our errors, our wrong deeds, the suffering we have caused, the harm we have done and inflicted; how much we personally have contributed to discord, strife, sorrow.

In addition,

” …by and through humility, we do what we do not because we expect some reward, or some forgiveness, given by some supra-personal supreme Being, or have some idealized duty to such a Being or to some abstraction (such as some nation, some State) but because it is in our very nature to do an act of compassion, a deed of honour: to do something which is noble and selfless.That is, we act, not out of duty, not out of a desire for Heaven or Jannah, or enlightenment or some other “thing” we have posited – not from any emotion, desire or motive, not because some scripture or some revelation or some Buddha says we should – but because we have lost the illusion of our self-contained, personal, identity, lost our Earth-centric, human-centric, perspective, lost even the causal desire to be strive to something different, and instead just are: that is, we are just one microcosmic living mortal connexion between all life, on Earth, and in the Cosmos. For our very nature, as human beings, is a Cosmic nature – a natural part of the unfolding, of the naturally and numinously changing, Cosmos.” [6]

Thus a personal humility is the natural balance living within us; that is, we being or becoming or returning to the balance that does not give rise to ἔρις. Or, expressed simply, humility disposes us toward gentleness, toward kindness, toward love, toward peace; toward the virtues that are balance, that express our humanity.

This personal humility inclines us toward σωφρονεῖν; toward being fair, toward rational deliberation, toward a lack of haste. Toward a balanced judgement and thence toward a balanced life of humility, wu-wei, and a knowing of the wisdom of Δίκα.

There is nothing especially religious here, nor any given or necessary praxis. No techniques; no supplication to some-thing or to some posited Being. No expectation of reward, in this life or some posited next life. Only an interior personal change, an attempt to live in a certain gentle, quiet, way so as not to intentionally cause suffering, so as not to upset the natural balance of Life.

David Myatt
February 2012 ce

Notes

[1] v.1194. The text is that of the Cotton Caligula MS in the British Library as transcribed by JWH Atkins in The Owl and the Nightingale , Cambridge University Press, 1922.

[2] The quotation from Diogenes Laërtius is: πάντα δὲ γίνεσθαι καθ᾽ εἱμαρμένην καὶ διὰ τῆς ἐναντιοδρομίας ἡρμόσθαι τὰ ὄντα (ix. 7)

My translation is: All by genesis is appropriately apportioned [separated into portions] with beings bound together again by enantiodromia.

As I mentioned in my essay The Abstraction of Change as Opposites and Dialectic,

I have used a transliteration of the compound Greek word – ἐναντιοδρομίας – rather than given a particular translation, since the term enantiodromia in my view suggests the uniqueness of expression of the original, and which original in my view is not adequately, and most certainly not accurately, described by a usual translation such as ‘conflict of opposites’. Rather, what is suggested is ‘confrontational contest’ – that is, by facing up to the expected/planned/inevitable contest.

Interestingly, Carl Jung – who was familiar with the sayings of Heraclitus – used the term enantiodromia to describe the emergence of a trait (of character) to offset another trait and so restore a certain psychological balance within the individual.

[3] Fragment 80 – qv. Some Notes on Πόλεμος and Δίκη in Heraclitus B80 and also The Balance of Physis – Notes on λόγος and ἀληθέα in Heraclitus.

As I noted in The Abstraction of Change as Opposites and Dialectic, it is interesting that:

“in the recounted tales of Greek mythology attributed to Aesop, and in circulation at the time of Heraclitus, a personified πόλεμος (as the δαίμων of kindred strife) married a personified ὕβρις (as the δαίμων of arrogant pride) [8] and that it was a common folk belief that πόλεμος accompanied ὕβρις – that is, that Polemos followed Hubris around rather than vice versa, causing or bringing ἔρις.”

[4] In respect of the numinous principle of Δίκα, refer to my short essay The Principle of Δίκα.

[5] As mentioned elsewhere, wu-wei is a Taoist term used in my philosophy of The Numinous Way “to refer to a personal ‘letting-be’ deriving from a feeling, a knowing, that an essential part of wisdom is cultivation of an interior personal balance and which cultivation requires acceptance that one must work with, or employ, things according to their nature, for to do otherwise is incorrect, and inclines us toward, or is, being excessive – that is, is ὕβρις. In practice, this is the cultivation of a certain (an acausal, numinous) perspective – that life, things/beings, change, flow, exist, in certain natural ways which we human beings cannot change however hard we might try; that such a hardness of human trying, a belief in such hardness, is unwise, un-natural, upsets the natural balance and can cause misfortune/suffering for us and/or for others, now or in the future. Thus success lies in discovering the inner nature of things/beings/ourselves and gently, naturally, slowly, working with this inner nature, not striving against it.”

I first became acquainted with the concept of wu-wei when, as a youth living in the Far East, I studied Taoism and a learnt a martial art based on Taoism. Thus it might be fair to assume that Taoism may well have influenced, to some degree, the development of my weltanschauung.

[6] The quote is from my essay Humility, Abstractions, and Belief.