Meeting With An Interesting Man

David Myatt

David Myatt

Meeting With An Interesting Man
David Myatt and the Importance of Vindex

I first met David Myatt one January day in early 1998 when around fifty members of Combat 18, supportive of Myatt’s National-Socialist Movement, gathered in north London to protest against a march by IRA supporters.

I’d been familiar with his political writings for a while – but there he was, on the streets of London, surrounded by Police officers and standing in front of that group of mostly young tough-looking men dressed in the causal style then favoured by Combat 18 supporters. He seemed out of place, what with his bushy ginger beard, his flat cap, his Barbour jacket, tweed trousers, country boots and carrying an umbrella. He looked a bit like a farmer, visiting London for the day, who’d taken a couple of wrong turnings, and ended up far from the countryside he’d expected to find.

Later, in some nearby pub, we got to talking – and our conversation soon turned to topics other than politics. It was interesting, listening to him talk, in those days before he moved into Muslim circles, closed to the likes of us. Interesting because he opened for me many a new world – talking as he did about the ancient myths and legends of Shropshire, where I was then living; telling stories and tales of rural English life, and, last but certainly not least, enthusing about Vindex and the Galactic Imperium.

Softly spoken, with a well-educated accent, and dressed in his country clothes, Myatt conjured up another way of life, another world – far beyond that busy inner-city Pub, far beyond the streets of London, and far beyond the modern world itself. A throw-back, perhaps, to olden, more rural, times – or, as I then thought, a harbinger of things yet to be. An embodiment of the type of person, the type of life, that his Reichsfolk organization wanted to nurture, an organization he had founded the year before he’d founded the NSM. Intelligent, well-mannered, well-educated, cultured, people – a new sort of aristocracy, a new rural gentry – but who were not afraid to “get their hands dirty”, who were used to hard work, and who were tough enough, in body and spirit, to defend themselves and their loved ones and who belonged in the countryside.

What was also refreshing, for me, was that he was his own man – he didn’t seem to care about what others said or wrote about him; didn’t seem to care about what they thought about the way he dressed. He didn’t want to or have to please people, and certainly didn’t want to “fit in” or ape the way others behaved, talked, or dressed. He was just being himself. He certainly had an easy-going charm, and was nothing like the rabid fanatic his political enemies portrayed him to be.

It’s fair to say that he then inspired me, on the personal level, as his writings had done on the political level, and – over the next couple of years – I was to read much of his other, non-political, material, from his poetry, to his Greek translations, to his writings about what he then, in 1998, called Folk Culture. But it was to be his myth – or as he described it, the mythos – of Vindex and the future Galactic Imperium that inspired me the most, and still does.

This mythos is, in my view, one of his best achievements – a melding of occult, mythic, and pagan, elements with an inspiring vision of the future. It is the vision of us changing ourselves – via acts of will, and consciously – and being the ancestors for a new breed, a new type, of human beings who, motivated by the wider perspective of life and the cosmos, have an insatiable urge to explore beyond Earth. This raises us our from the mire of earth-bound materialism, and frees us from that debilitating, egalitarian, culture-destroying, enervating, tyrannical magian ethos that would have us as slaves to what has been called the un-numinous abstractions of religion, the state, and modern nations. This vision gives us hope – for it makes us aware of who and what we might be; who we have the capacity, the ability, to be, Promethean cosmic pioneers of many and diverse cultures. Why settle for less? Why be tax-paying slaves of the new tyranny? Why let our ancestral cultures, our natural diversity, be subsumed by Homo Hubris, that slave of the magian?

Instead, we should liberate ourselves, and be the founders of new, of diverse, and of extra-terrestrial, cultures; and cultures which live, which are – to use one of Myatt’s favourite words – numinous, and many of which are founded on the traditions, the ways, of our own ancestors, thus keeping alive something vital, something immensely important and something which manifests the reality, the very diversity, of us, of Nature, of the very cosmos itself. Something pagan.

It was interesting to me that Myatt, during our conversation, quoted Langland’s Piers Ploughman in jocular reference to how ‘wicked’ – how dangerous – contemporary National Socialists were, at least to the Old Order. For the English word wicked is derived from the old, medieval, English word wycke (variously spelt waeke; wicke) which itself derived from wicca, the craft of the witch and the warlock, who were not the sorcerers or the bad folk of Nazarene propaganda but rather the custodians of the ancient, pagan, indigenous, oral traditions of the British Isles. For Myatt seemed then to embody an older way – an ancient, pagan, tradition – as his writings about National Socialism captured that older pagan world of Blood and Soil. The way of heroes, chivalry, rural communities, ancestral traditions, respect for Nature, a connection to the land, and a dislike of cowardice. The type of traditional, more pagan, living that Vindex would seek to establish again.

Richard Stirling
(2001 ev)

Editorial note. This article was first published in #27 (113yf) of Das Reich, the internal bulletin of Reichsfolk. Links to a few of Myatt’s old writings (c.1995-2002) about Vindex and the Galactic Imperium – including a pdf version of his important 1990s text Occultism and NS published by Renaissance Press – can be found here:

Mythos of Vindex, Part 1

Mythos of Vindex Part 2

Mythos of Vindex, Appendix 1

Occultism, National Socialism, and The Cosmic Reich (pdf)

Lecturas Herméticas

David Myatt

Querría recomendar un par de lecturas muy interesantes sobre hermetismo:

Breve nota:

Cuando se leen este tipo de textos, uno se da cuenta de lo atento que se debe estar al uso deliberado de ciertas palabras, a su etimología y sentido en el contexto en el que están. Solamente de este modo podremos abrirnos paso hasta el significado original que subyace tras las líneas. Por ejemplo, en el texto hermético del Poimandres de la versión de Marsilio Ficino – en la estanza 9- se puede leer:

“Mens autem deus utriusque sexus secum ditate plenissimus uita & lux cum uerbo suo mentem alteram opificem peperit qui quidem deus ignis atque spiritus numen. Septem deinceps fabricauit gubernatores: qui circulis mundum sensibilem complectuntur: eorumque dispositio fatum uocatur”

Me llama la atención el uso de “alteram opificem peperit” y, sobretodo, “fabricauit”, pues la etimología de estas palabras nos habla de manufactura y elaboración – cósmica – lo que implica el uso ( por parte de este segundo Noûs ) de una materia prima o natura naturans preexistente. De modo que en este caso no hay una emanación de sí mismo sino una especie de construcción o forjado?

El paradigma hermético está vertebrado por un esquema muy jerarquizado, de modo que la consideración de un estrato preexistente – o menos condicionado- como la materia prima de la que hace uso el δημιουργόν, implica tal vez que en esta (matriz) reside un estado superior de perfección. Entonces qué es lo que se nos está diciendo aquí?

En la traducción que hace David Myatt del griego en su “Mercvrii Trismegisti Pymander de potestate et sapientia dei. A Translation and Commentary” también aparece este concepto:

“Theos, the perceiveration, male-and-female, being Life and phaos, whose logos brought forth another perceiveration, an artisan, who – theos of Fire and pnuema – fashioned seven viziers to surround the perceptible cosmic order in spheres and whose administration is described as fate.”

…Lo Divino, la percepción/comprensión/Noûs, macho-y-hembra, siendo Vida y phaos, cuyo logos engendró otra percepción/comprensión/Noûs, un artesano, el cual – divinidad del Fuego y el Pneuma- modeló siete visires para rodear el orden cósmico perceptible en esferas y cuya administración es descrita como destino.

Continuando con Mr. Myatt, cuando dice:

    “…Hence, Poemandres might well be saying that is was by speaking, by the act of uttering or declaiming a logos, that this theos – whomsoever or whatever theos is – brought forth a[nother] perceiveration; that is, another way or means of apprehending – of knowing, understanding, and appreciating – the cosmic order.

 artisan. δημιουργόν. It is tempting to transliterate – as demiourgos – so as not to impose a meaning on the text. Does the word here imply – as possibly with Fire, pneuma, etcetera – an assumed elemental force of principle? Or a demiurge who is a (or the) theos of Fire and pnuema? Or does it imply some creator, the Theos of Fire and Pnuema? Or is some sort of artisan meant? And is this an artisan who, possibly by memesis, can create/manufacture a sublime work of Art that at the very least enables us to perceive the cosmic order – the world – in a new way and who, being a theos, can also possibly create, perhaps as a work of Art, a new cosmic order?

However, I incline toward the view, given what follows – ἐδημιούργησε διοικητάς τινας ἑπτά [see below, fashioned seven viziers] – that what is meant here is artisan, rather than demiurge.

fashioned seven viziers. ἐδημιούργησε διοικητάς τινας ἑπτά.

The word ἐδημιούργησε occurs in Diogenes Laertius [Lives of Eminent Philosophers 3.1 (71) – ὅτι καὶ τὸ ὑπόδειγμα ἓν ἦν ἀφ᾽ οὗ αὐτὸν ἐδημιούργησε] in the section concerned with Plato, where the meaning is what someone (such as a worker or artisan) has wrought, fashioned, or produced.

Viziers captures the meaning of διοικητάς (at the time the text was written) in a way that terms such as controllers, procurators, governors, do not, given the modern senses such terms now have and especially given the context, ἡ διοίκησις αὐτῶν εἱμαρμένη καλεῖται: that their administration – how these viziers discharge their duties; how they operate given their powers – “is described as fate.” That is, is understood, by we mortals, as fate or destiny…”

Creo que la llave de vuelta para desentrañar buena parte de los posibles significados, reside, tal como aprecia el traductor, en el concepto de “perceiveration”. Myatttraduce Noûs, en este contexto, como “perceiveration” – (I am Poemandres, the authentic perceiveration ) – que en este caso vendría a ser como una percepción-comprensión-intuición-con propósito deliberado e intención – ¿una inteligencia o intuitio manifestadora?- con capacidad de inteligir (nóeîn ) y, como noûs poietikós, convertir en acto las formas que existen en potencia.

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David Myatt – Street Fighting Days

David Myatt

David Myatt

The following interesting quote about David Myatt’s youthful years as a neo-nazi thug is taken from a February 2013 (ev) thread about ‘Satanism and the far-right’ on a popular British conspiracy web forum; a thread which quickly became dominated by posts about Myatt and which had over 1,200 views in the space of one week. This apparent interest in Myatt – pro and con (mostly con) – echoes a 2012 thread about him on the well-known right-wing Stormfront forum, and which David Myatt, A Wyrdful Life thread, with over 4,000 views, became one of the most read threads on the Politics & Activism section of Stormfront Britain (and which thread about Myatt, BTW, inspired the creation of this regardingdavidmyatt blog – to gather together info, both pro and con, about Myatt).

Street Fighting Days

” [David] Myatt was an angry young chap who was a joiner, liked a ruck and was handy to have at your back when it kicked off, accordingly he was well respected if not liked.

Myatt was also far more intelligent than the knuckle draggers who were attracted to the cause so he found it hard to make friends with them […]

The satanism stuff is window dressing, most Nazis at one time or another flirt with it and then, realising that it gets no one anywhere. They move on.

That’s as valid a speculation as any about Myatt and it does have the benefit of being written by someone who knew of the guy back when he was a handy street fighter.”


Remembering Wyrd

The Green Damask Room

The Green Damask Room

Essays Concerning Rumours and Allegations about David Myatt


  • Prefatory Note
  • Myatt, Satanism and the ONA
  • A Matter of Honour
  • Polemos Our Genesis
  • Understanding A Myatt

David Myatt – Remembering Wyrd
(pdf 387 kB)