Christianity and the Aryan Way

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Conventional Religion, Christianity, and the Aryan Way
(pdf)

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We reproduce here chapter 13 from Myatt’s 1990s, and neglected, tract The Complete Guide to the Aryan Way of Life . The chapter deals with the difference between “the Aryan way” and Christianity and contains some interesting insights.

Myatt’s idealistic and at times polemical tract begins with the statement that

“To be Aryan is to be of Aryan descent and to uphold and follow the Aryan way of life. The decadent and ignoble way of life which exists today in all nations is the total opposite of this Aryan way of life.

An Aryan is someone who behaves and thinks like an Aryan; someone who upholds and who lives, day after day, by Aryan customs and who is aware and proud of their Aryan culture and heritage. Above all, an Aryan is someone who judges everything by Aryan standards, and who strives to do what is Aryan.”

Myatt goes on to state that the Aryan way is the way of Honour, Loyalty and Duty, and that

we use the term Aryan instead of “White”. White refers just to the colour of the skin; Aryan refers to our culture, our heritage, our character, our Aryan way of life.

A true Aryan is much more than just a “White” person: a true Aryan is a White person who has an Aryan character; who has an Aryan “soul”. A true Aryan is a White person who behaves, who thinks, who lives, like an Aryan: that is, in accord with our own Aryan traditions, our own Aryan heritage, our own Aryan way of life.

RDM Crew
2019

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A Warming Fire, One English November

David Myatt

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Recently, in the cold of an English November, I was seated before a fireplace of warming burning logs {1} pondering on the writings of a certain David Myatt.

Reading such works of his as Tu Es Diaboli Ianua, {2} and Classical Paganism And The Christian Ethos, {3} his translation of and commentary on chapters one to five of the Gospel of John, {4} and his translation of and commentaries on various tractates of the Corpus Hermeticum. {5}

A short walk away from this fireplace, my rooms in an Oxford college where centuries of scholarship seep out from the Oak panelling, from the books on the bookshelves, from the elder wooden desk, and even (sometimes) from the digital texts that “a computer” almost miraculously make visible to me.

For such is how I came to read before a certain warming fire certain “heretical” texts, relevant as they seemed to be given my predilection for Greco-Roman culture and its literature, and sent to me as those Myattian texts were by an Oxfordian colleague.

What astonished me, after reading those unpolitical texts, was – as I discovered – how Myatt was prejudged by various political factions who seemed to make assumptions about him and his past activities without having commented upon – or perhaps without even having read – his texts such as Tu Es Diaboli Ianua and his translations of and commentaries on various tractates of the Corpus Hermeticum.

Where, I wondered, were their comments – their scholarly analysis – of such texts of his? Apparently there are no such comments, no such scholarly analysis. Instead, all they offer are tirades based, apparently, on their adoptive slogan НЕ ЗАБУДЕМ! НЕ ПРОСТИМ! (Never Forget, Never Forgive) and on their “fake news” {6}, that is, upon lies, disinformation, and propaganda. Such a tribute, it seems, to our modern world.

Where, for example to provide just one example among dozens, is their rational comment on what Myatt describes in his monograph Tu Es Diaboli Ianua as the fact that the

“culture of pathei-mathos reveals to us the beauty, the numinosity, of personal love; the numinosity of humility, and compassion; and the tragic lamentable unnecessary suffering caused by hubris, dishonour, selfishness, inconsiderance, intolerance, prejudice, hatred, war, extremism, and ideologies. A world-wide suffering so evident, today, for example in the treatment of and the violence (by men) toward women; in the continuing armed conflicts – regional and local, over some-thing – that displace tens of thousands of people and cause destruction, injury, and hundreds of thousands of deaths; and evident also in the killing of innocent people by those who adhere to a harsh interpretation of some religion or some political ideology”.

Where is the understanding, the empathy, of Myatt the author by those who politically declare they are championing hope not hate? There seems to be no such understanding, no such the empathy. Instead, there seems to be propaganda, accusations, based on the Soviet slogan НЕ ЗАБУДЕМ! НЕ ПРОСТИМ! – “Never Forget, Never Forgive”.

For such politicos make accusations about individuals and then move-on to whomsoever else they declare are transgressing whatever boundaries – whatever denotata – they themselves in what they believe is their “righteous crusade” are fighting and thus are in opposition to. For according to them, with their idealogical certitude: Never Forget, Never Forgive.

Thus are they, unknowingly – or perhaps knowingly – cultivating, causing, hatred rather than hope. Cultivating, causing, conflict based on their stereotyping of whomsoever they with their hubriatic certitude of knowing declare are their enemies.

For myself, I take refuge in reading – before a warming fire of logs – Myattian texts such as Tu Es Diaboli Ianua and his translations of and commentaries on various tractates of the Corpus Hermeticum, intuitively aware as I am (rightly or wrongly) that over centuries such wisdom as such scholarly texts reveal transcends such political, such unempathic, such hateful, slogans as НЕ ЗАБУДЕМ! НЕ ПРОСТИМ!

JB
Oxford
2019

{1} Using a Defra approved wood burning stove.
{2} https://regardingdavidmyatt.files.wordpress.com/2019/11/tua-es-diaboli-ianua.pdf
{3} https://regardingdavidmyatt.files.wordpress.com/2019/11/classical-paganism-v2-print.pdf
{4} https://davidmyatt.files.wordpress.com/2017/10/gospel-of-john-1-5.pdf
{5} https://davidmyatt.files.wordpress.com/2018/03/eight-tractates-v2-print.pdf
{6} https://regardingdavidmyatt.wordpress.com/fake-news/

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Applying Myatt’s Philosophy To The Real World

odal3

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The following pdf document contains our essay Applying Myatt’s Philosophy To The Real World, issued in two parts in February 2019.

We argue that the modern terms – the denotata – “racism” and “hate-speech”, and what derives from them, such as “racist”, are examples of the Myattian principles that (i) denotata hide the physis (the nature) of living beings and thus the ontological relationship between living beings and between an individual being and Being itself, and (ii) such denotata depend on the supposition that named opposites exist and that implicit in such a supposition is a dialectic; that is, a real or assumed or a potential conflict.

We also suggest that such modern denotatum as “racism”, and “hate-speech”, derive from the ideological movements that have come to dominate the political life of the nations of the West; movements which Myatt wrote about in his earlier monograph Vindex: Destiny Of The West, published in 1984.

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

Applying Myatt’s Philosophy To The Real World
(pdf)

Part One: Racism and Racist
Part Two: The Crusade Against Hate-Speech

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Related:

Vindex: Destiny Of The West
(pdf, facsimile of 1984 text)

The Mythos Of Vindex
(pdf)

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Concerning Extremism and Race

David Myatt

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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 (davidmyatt.wordpress.com) and website (davidmyatt.info).

RDM Crew
May 2019

{1} https://regardingdavidmyatt.wordpress.com/2019/02/21/full-of-hate-not-hope/
{2} https://regardingdavidmyatt.wordpress.com/2019/03/04/twelve-basic-errors/

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Myatt: Extremism And Race
(pdf)

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Article source:
http://www.davidmyatt.info/concerning-abstractions-2012.html

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Myatt’s Philosophy In The Real World

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

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

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

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

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

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

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

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

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

Magian Abstractions

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

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

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

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

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

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

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

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

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

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

Return To Our Ancestral Pagan Source

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

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

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

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

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

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

Richard Stirling
Reichsfolk
February 2019 ev

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

{2}

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

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

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

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

{5} Classical Paganism And The Christian Ethos.

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

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One Insight: Honour And Beauty

odal3

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One Insight: Honour And Beauty

Here, an insight: Honour creates Beauty – and it is beauty that I desire: to be surrounded by beauty, without and within. Our modern world is ugly: it has made ugliness into an art, a business, a cult and a way of life.

Our environment is for the most part ugly; the attitude of many, many people is ugly – concerned as they are for the most part with mundane things, with profane things, and all to ready and willing as they are to do what is not honourable: to gossip, to be petty, to put their own ego, desires, before what is honourable, and subsumed as they often are with the ethos of ugliness that pervades our modern world. They do not feel beauty; they do not desire beauty; they are, for the most part, content to live, breathe, desire, be part of, the ugliness of the modern world and its dishonourable way of life. For instance, most of the music, the “entertainment”, the art, of this modern world is ugly; the buildings, the cities, the towns, are ugly.

There are a few places where beauty lives, today: A concert, perhaps, where sublime, numinous, music presences for an instant what elevates us beyond ourselves; a woman of empathy, whose face, whose eyes, whose manner, radiates both a warmth and a reminder of our own fragile humanity. A sunny day in Spring or Summer in rural England or Germany when, atop some hill, ones sees, feels, senses the connexion that we are with all life and especially with the ancient land of our ancestors. A simple shared and wordless moment when two lovers become one, through their uncomplicated loyal love, through the immediacy of a shared momentary experience… But these are isolated, increasingly fewer, incidents, among the tawdriness, the urban sprawl, the egotism, the obsession with materialism, the dishonour, the disloyalty, the profanity, the commonness, of modern life.

Beauty is not the norm – the ideal, the archetype, the goal – as it can and should be.

Why do I admire – why have I steadfastly admired, for thirty-five years – National-Socialist Germany? Because I found, and find, in it an intimation of beauty – a desire to bring beauty, joy, back into the lives of ordinary people; a desire to raise them up from the ugly. And what was wonderful, inspiring, remarkable was that this was done within the confines, within the constraints, of a modern nation with its cities, towns, industries: and that it involved all of the people, not a minority, not an elite. National-Socialism was a means whereby the beautiful could be felt and known – a means whereby beauty was once again presenced in the lives of ordinary people. A means whereby a connexion was made to those things which can and do elevate and evolve us, and which thus create an inner beauty. This is the simple, profound, beautiful message of National-Socialism.

How did those National-Socialists do this? Through honour; through duty; through loyalty, through understanding the importance of beauty and of our connexion, through our folk and homeland, to Nature.

So many lies have covered this beauty; so many lies to try to distance us from that truth; so many lies to try and prevent us from seeing, understanding, striving to follow, that beautiful, inspiring, example. And yet – the truth lives; the beautiful, numinous, archetype is there, and will always be there so long as some of us remember, and recount to others our remembering.

David Myatt
December 114yf

Editorial Note: The article was first circulated by Reichsfolk and then published on various “right-wing” internet forums in 2003, including Stormfront and Skadi. It was subsequently translated into many languages, including a Dutch version as given below.

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Een inzicht, eer en schoonheid

Hier is een inzicht: uit eer komt schoonheid, en het is schoonheid welke ik nastreef: om door schoonheid omringt te worden, van buiten en binnen. Onze moderne wereld is lelijk: het heeft lelijkheid tot een kunst verheven, een business, een cultus en tot een manier van leven.

Onze omgeving is voor het grootste deel lelijk; de houding van velen, vele mensen zijn lelijk, bezig als ze zijn met voor het merendeel moderne dingen, met overbodige dingen, en maar al te snel klaar om bereid dat te doen wat oneervol is: te rodelen, om mooi te zijn, om het eigen ego en de eigen wensen voor dat wat eervol is te plaatsen. De manier waarop ze vaak opgaan in de lelijkheid welke onze moderne wereld doordringt is pervers te noemen. Zij voelen niet de schoonheid, ze streven de schoonheid niet na; zij zijn, voor het meerendeel, gelukkig te leven, ademen, wensen en deel uit te maken van, de lelijkheid van de moderne wereld en zijn oneervolle manier van leven. Bijvoorbeeld, de meeste van de muziek, de zogenaamde entertainment, en de kunst, van de moderne wereld is lelijk; haar gebouwen, steden en dorpen, worden tot lelijkheid verheven.

Er zijn een paar plaatsen waar de schoonheid leeft heden ten dag: Een concert, wellicht, waar sublieme, overweldigende, muziek welke ons wij voor een moment boven onszelf getild worden; een vrouw van empathie, wiens gezicht, wiens ogen, wiens manieren, zowel warmte uitstralen als ons herinneren aan onze eigen breekbare menselijkheid. Een zonnige zomerdag in een landelijk stuk Europa wanneer, boven op wat heuvels, iemand de connectie met al het leven, en special de oude landen der onze voorouders, voelt. Een simpel gedeeld en woordeloos moment wanneer twee geliefden eender worden, door hun ongecompliceerde trouwe liefde, door de urgentie van een direct gedeeld kortstondig moment… Maar dit zijn ge- isoleerde, steeds minder voorkomende, incidenten, onder de stedelijke nonchalante houding, het egoisme, de obsessie met materialisme, de oneervolheid, de onloyaliteit, de individualistische gemeenschappelijkheid, het modern eleven.

Schoonheid is niet de norm, het ideaal, de ruggengraad, het doel, wat het kan en zou moeten zijn. Waarom bewonder ik, en heb ik stavast bewonderd, voor 35 jaren, het NationaalSocialistische Duitsland? Ik vond, en vind, daarin een uiting van schoonheid – een wens om schoonheid, vreugde, terug in het leven van gewone mensen te brengen; een wens om hen van lelijkheid te verhevenen. En wat prachtig was, opmerkelijk en inspirerend was, dat dit binnen de grensgebieden, binnen de beperkingen, van een moderne natie met zijn dorpen, steden en industrie werd gedaan: het ging eenieder aan, niet een minderheid, niet een elite. NationaalSocialisme was een middel waardoor de schoonheid gevoeld en gekend kon zijn, een middel waarbij de schoonheid nogmaals present was in de levens van de normale mensen. Een middel waarbij een connectie gemaakt werd naar die dingen welke ons kunnen verheven en evolueren, en daardoor dus innerlijke schoonheid waar maken. Dit is de simpele, diepgaande, mooie boodschap van het NationaalSocialisme.

En hoe deden deze NationaalSocialisten dit?

Door eer; door plichtsgevoel, door trouw, door het begrijpen van het belang van schoonheid in van onze verbintenis, door ons volk en vaderland, naar onze aard.

Zo vele leugens hebben deze schoonheid gemaskeerd; zo vele leugens welke ons op afstand willen houden van de waarheid; zo vele leugens welke trachten te voorkomen dat we zien, begrijpen en streven hetgeen te volgen, dat mooi en inspirerend is. En toch, de waarheid leeft; de schoonheid en de ruggengraad is er, en zal er altijd zijn zolang een aantal van ons zich het herinneren, en het doorgeven aan anderen om te herinneren.

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Related:

° Myatt: Selected National Socialist Writings (pdf)
° Vindex: Destiny Of The West (pdf, facsimile of the 1984 text)
° David Myatt And Reichsfolk

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Practical Guide To Aryan Revolution

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David Myatt

Under the headline Online Neo-Nazis Are Increasingly Embracing Terror Tactics, the youth-orientated and popular Vice media website on January 28th 2019 published an article about a new “fascist” internet forum, which article happened to mention what is perhaps Myatt’s most notorious written work:

“Recently, a condensed copy of David Myatt’s Practical Guide to Aryan Revolution was added to the site – the text has been cited as being a direct influence in numerous right-wing terrorist attacks over in the past 20 years.”

However, the condensed version – the only version available on the internet – omits some of the practical chapters such as those titled “Racial War” and “Rules Of Engagement”.

According to one source the complete version provides “a detailed step-by-step guide for terrorist insurrection with advice on assassination targets, rationale for bombing and sabotage campaigns, and rules of engagement.” {1}

According to another source, a copy of the complete guide was discovered by police in the flat of David Copeland, the London nail-bomber {2}.

Other sources state that the guide may have influenced the National Socialist Underground {3}{4}, a German group responsible for ten murders, several bank robberies, and several bomb attacks.

Possession, and distribution, of the complete guide is a criminal offence in Britain, Germany, France, and many other European countries.

RDM Crew
January 2019

{1} Michael Whine. Cyberspace: A New Medium for Communication, Command and Control by Extremists, Studies in Conflict & Terrorism, Volume 22, Issue 3. Taylor & Francis. 1999.

{2} Nigel Copsey & Matthew Worley. Tomorrow Belongs to Us: The British Far Right since 1967. Routledge, 2017, p.156.

{3} Daniel Koehler. The German National Socialist Underground, in Jackson, Paul and Shekhovtsov, Anton (editors), The Post-War Anglo-American Far Right: A Special Relationship of Hate. Palgrave Macmillan, 2014. pp. 134-135.

{4} Ikke så ensomme ulver. https://web.archive.org/web/20150923015005/http://www.nrk.no/ytring/ikke-sa-ensomme-ulver-1.11026908

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