Archive for June 2010

David Myatt – Philosopher of The Numen

David Myatt, from a painting by Richard Moult

David Myatt, from a painting by Richard Moult

David Myatt – Philosopher of The Numen

During the past three decades, many terms – some of them pejorative – have been used to describe David Myatt. This variety, and the pejorative nature of some of the descriptions of him, is not unsurprising given Myatt’s peregrinations among the religions of the world, given his somewhat Promethean quest to find answers to philosophical and metaphysical questions, and given his former often violent political activism and his involvement with what has been called radical Islam.

However, I consider that the term Philosopher of The Numen is both the most apt, and the correct, term to describe him now, following the completion of his own, unique, weltanschauung, to which he has given the name The Numinous Way, with this weltanschauung deriving from, in Myatt’s own words, his many and varied experiences over the past forty years.

The term Philosopher of The Numen, applied to Myatt, is correct, in my view, because Myatt is now, he has become, only a philosopher, having left behind, discarded, all the many and various other rôles that he had previously assumed and which he is still better known for. A philosopher, only – being no longer involved with or adhering to any religion, and having no political views or association with any political group or organization, nor adhering to, or believing in, any political ideology.

That is, Myatt is now just a philosopher; someone who seeks to understand, and to explain, Being, and beings – Existence, Reality – in a rational manner.

The term Philosopher of The Numen, applied to Myatt, is apt, in my view, because The Numen, in Myatt’s philosophy of The Numinous Way, is the source of the numinous; that which is presenced in our causal phenomenal world, via what Myatt calls a nexion. What is so presenced, is the numinous, the central concept of Myatt’s philosophy.

It is my considered opinion that Myatt’s philosophy of The Numen (otherwise known as the philosophy of the Numinous Way) is his most important work – indeed, his only valuable work – and that all his other previous writings (his poetry excepted), are now irrelevant, be those writings political, or religious, or esoteric; superseded, made irrelevant, by the philosophy he has developed in the past decade, firmly based as his philosophy is on the Western tradition, and giving precedence as it does to the human virtues of compassion and empathy.

The Philosophy of The Numen

In several recent articles – such as Introduction to the Ontology of BeingAcausality, Phainomenon and the Appearance of Causality; and Life and the Nature of The Acausal – Myatt has rationally set forth, as a philosopher should, his own understanding of the nature of Existence.

Indeed, in Introduction to the Ontology of Being, Myatt states, following Heidegger, that philosophy is the ontology of Being, and proceeds to define three types of being: causal being, acausal being and beings having both causal and acausal being.

He then defines what is meant by these three types of being, going on to argue – in that essay and in Acausality, Phainomenon and the Appearance of Causality – that philosophy hitherto has been limited by apprehending being only in terms of causality. This, according to Myatt, is the error of abstraction, and had led to an apprehension of beings in terms of causal separation.

Furthermore, Myatt argues that life – including our own being – cannot be understood in terms of causality, as separate beings, because all living beings have an acausal nature, and which nature is one of being connected to all other living beings via the simultaneity of acausal Time. That is, we, as living beings, are a nexion – a connexion – between causal and acausal. [1]

Myatt then defines a different, new, type of knowing, distinct from the causal knowing of conventional philosophy and empirical science. This other type of knowing, Myatt states, is derived from our faculty of empathy, and it is empathy which, according to Myatt, enables us to apprehend or reveal other life, including other human beings, as that life is; an apprehension which, he maintains, causal abstractions cover-up or hide. It is this empathy – this συμπάθεια – which Myatt makes the basis for this theory of ethics [2], and which empathy, he insists, reveals our true, compassionate, human nature [3], in contrast to the un-numinous, artificial, nature which abstractions have manufactured for or imposed upon us, and which nature gives rise to hubris [4] and which hubris undermines, obscures, or destroys, the numinous.

Myatt concludes his Acausality, Phainomenon and the Appearance of Causality with what amounts to a good summary of his philosophy:

” For human beings, the true nature of being lies not in what we have come to understand as our finite, separate, self-contained, individual identity (our self) but rather in our relation to other living beings, human and otherwise, and thence to the acausal itself. In addition, one important expression of – a revealing of – the true acausal nature of being is the numinous: that which places us, as individuals, into a correct, respectful, perspective with other life (past, present and future) and which manifests to us aspects of the acausal; that is, what in former terms we might have apprehended, and felt, as the divine: as the timeless Unity, the source, behind and beyond our limited causal phenomenal world, beyond our own fragile microcosmic mortal existence, and which timeless Being we cannot control, manufacture, or imitate, but which is nevertheless manifest, presenced, in us because we have the gift of life. “

In respect of politics and conventional religion, Myatt – in his essay From Aeschylus To The Numinous Way – The Numinous Authority of πάθει μάθος – revealing writes that both are founded on abstractions, and thus are un-numinous and can predispose us to commit hubris, and that it is personal πάθει μάθος that is a better guide to knowing and understanding than both politics and conventional religion. Thus, Myatt describes his weltanschauung as the philosophy of πάθει μάθος.

The Philosophy of The Numen in the Western Tradition

In several of his most recent articles [5], Myatt has provided a framework which places his philosophy firmly in the tradition of Western philosophy. Thus, he relates several of his own philosophical concepts to pre-Socratic philosophy, stating that the error of abstraction, of a causal-only apprehension of being, began with Plato’s idea.

In Pre-Socratic Philosophy, The Numinous Way, Aesthetics, and Other Questions, Myatt writes that:

” …the numinous is what predisposes us not to commit ὕβρις – that is, what continues or maintains or manifests ἁρμονίη and thus καλλός; the natural balance – sans abstractions – that enables us to know and appreciate, and which uncovers, Φύσις and λόγος, and τὸ καλόν, the virtuous beauty known to us mortals as personal honour. “

Thus, for Myatt, both empathy and personal honor express, or manifest – that is, presence – the numinous, and hence are a revealing of The Numen.

Myatt, however, cautions us, at the end of his essay Pre-Socratic Philosophy, The Numinous Way, Aesthetics, and Other Questions – regarding this framework:

” All these references to Greek terms are just general, common, philosophical reference points – a somewhat academic philosophical framework for aspects of The Numinous Way – provided for those who might be interested and who might find such a conventional framework useful in understanding The Numinous Way, and possibly relating it to other philosophies.”

JR Wright
Oxford
June 2010

Notes:

[1] Myatt sets out the axioms of the acausal and the causal in Life and the Nature of The Acausal.

[2] Myatt’s theory of ethics is outlined in Ontology, Ethics and The Numinous Way.

[3] Empathy, according to Myatt, is a practical manifestation of the numinous. See, for example, the section The Cultivation of Empathy in his Three Essays Regarding The Numinous Way.

[4] Myatt’s ideas regarding hubris are contained in several articles of his, including (1) Pre-Socratic Philosophy, The Numinous Way, Aesthetics, and Other Questions; (2) Homo Hubris and the Disruption of The Numinous; and (3) The Theology of The Numinous Way.

[5] The articles are (1) From Aeschylus To The Numinous Way – The Numinous Authority of πάθει μάθος; (2) Numinous Culture, The Acausal, and Living Traditions; and (3) Pre-Socratic Philosophy, The Numinous Way, Aesthetics, and Other Questions.


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David Myatt and National Socialism – A Reappraisal

Editorial Note: While I personally disagree with the views and conclusions of the author of the following article about Myatt, I publish it here in line with the policy of this blog – aboutmyatt – which is to present both pro and contra views about Myatt.

David Myatt and National Socialism – A Reappraisal

Many people have assumed that David Myatt – the author of numerous National Socialist writings, and founder and leader of the British neo-nazi group, The National-Socialist Movement – renounced his neo-nazi views when he converted to Islam in 1998. This opinion about him is one held today by many of those those associated with extreme Right-Wing political organizations.

David Myatt 1995 CE (full size image)

David Myatt 1995 CE

click on image to view full-size

However, I believe this assumption is wrong, and that Myatt, far from renouncing National Socialism (or, as he writes it – National-Socialism), has in fact spent the twelve years since his conversion to Islam creating and propagating a revised, more modern, version of National Socialism, which he calls ethical National-Socialism, and that he has continued what he has described, many times, as his life-long struggle against the perfidy of the Magian (Footnote 1).

Myatt certainly has never, even as a Muslim, publicly renounced his belief that Hitler was a good man, and in fact wrote several essays, as a Muslim, praising the warrior spirit of the SS. According to Professor George Michael (Footnote 2), Myatt has “arguably done more than any other theorist to develop a synthesis of the extreme right and Islam.” Myatt, also, has never publicly, even as a Muslim, condemned National Socialism.

This is Myatt, writing as a Muslim, years after his conversion –

” I have never, in my heart and mind, renounced my belief in Adolf Hitler as a good man, an honourable man, who… strove to create a just and noble society, and who was destroyed by the ignoble machinations of those opposed to what is good and who have spread dishonourable lies about him, his followers and his Cause. Thus it is that I find I cannot denounce this noble man and those who fought and died for the cause he upheld, as I cannot and will not denounce those who today honourably (and I stress honourably) continue the struggle in his name and who respect the Way of Life which is Al-Islam and who thus see we who are Muslims as allies in the fight against our common enemy. Thus it is that I continued for several years, after my reversion, with Reichsfolk – an honourable organization striving to presence something of the Numen I believe was manifest in National-Socialist Germany and in and through the life of Adolf Hitler.”    Autobiographical Notes, Part 2, dated 1422 AH

” The currently unpopular and often censored truth of our times is that National-Socialist Germany – what it had evolved to be by the beginning of The First Zionist War – was a modern mostly unconscious expression of the numinous, honourable, warrior ethos, and stood in complete and stark contrast to the materialism, the hubris, of the Magian and their allies and servants in the West, represented by the arrogant, profane, White Hordes of Homo Hubris. Furthermore, had NS Germany not been defeated by The White Hordes of Homo Hubris and by the machinations of the Magian, there is almost no doubt that it would have evolved further to become the genesis of a new numinous resurgence, and restored to the West, and other lands, that connexion to the numinous which centuries of plunder, exploitation, greed, abstractions, and dishonourable war had severed…”  Mythos of Vindex, Chapter 2 (The Ethos of Vindex In Historical Context), undated, but c. 2009 CE

” The simple reality is that the Zionists and the Amerikans and their allies are lying, deceitful, hypocritical, dishonourable bullies, while the Mujahideen – as were the vast majority of the soldiers of the Third Reich – are honourable warriors fighting for a just, anti-Zionist, cause…

There certainly were many who fought and who died for Adolf Hitler, and for their fatherland, who were striving to act in an honourable way, and indeed many – such as Waffen-SS General Leon Degrelle, Hans Ulrich Rudel and Major-General Otto Ernst Remer – who not only did act honourably, but who embodied the true, non-racist, spirit of Hitler’s National-Socialism…

I still respect genuine National-Socialists – of whom there are very few, today – as I do understand how genuine National-Socialism can create a somewhat more noble society than exists in any Western land today…”    Islam, National-Socialism, and Honour, dated 1430 AH

Conversion to Islam

In July 2000, Searchlight, the anti-fascist magazine, described Myatt as “the most ideologically-driven Nazi in Britain, preaching race war and terrorism”, and although Myatt converted to Islam in 1998, he continued, until at least 2002, openly writing about National Socialism. These writings included his now well-known article, since translated into many languages, Why National-Socialism Is Not Racist, and his holocaust-denial essay, The Holocaust: Truth and Reason verses Zionist Propaganda.

In addition, he began codifying the weltanschaaung of his Reichsfolk organization, culminating in the collection, first issued in 2002, entitled Ethical National-Socialism: A Collection of Essays. He also issued, in 2003, a collection entitled, National-Socialism and Islam – The Case for Cooperation. Interestingly, both of these collections were updated, and subsequently re-issued, the latest edition of both appearing, under the Reichsfolk imprint, in 2009.

Did Myatt sincerely convert to Islam, or did come to regard Islam – or at least radical Islam – as just a better way of fighting his main enemy, the Magian?

There are very good reasons to believe the latter. For instance, The Times newspaper article about him, in 2006, stated that –

Myatt said recently that he had given up hope of a breakthrough by the far Right and believed that Muslims were the best hope for combating Zionism and the West.

“There will not be an uprising, a revolution, in any Western nation, by nationalists, racial nationalists, or National Socialists — because these people lack the desire, the motivation, the ethos, to do this and because they do not have the support of even a large minority of their own folk…
The pure authentic Islam of the revival, which recognises practical jihad as a duty, is the only force that is capable of fighting and destroying the dishonour, the arrogance, the materialism of the West.”

In a article titled A Covert Life, written in 2001 (dated 112 yf), and circulated privately among Reichsfolk members, Myatt wrote that:

“…with Islam I had an ulterior motive, at least initially. In addition to seeking some aid or support for the overthrow of ZOG, I wondered if it might be possible to create some kind of Aryan Islam – some kind of group to express Aryan culture and identity within the confines of Islam. In the end I concluded it was not possible, just as once again I found only National-Socialism to fully and rationally answer all the questions about life, existence, and our identity, as human beings.

Q: What about some of the articles you wrote – or allegedly wrote – while a Muslim?

A: Some of these were a ploy; others, a deception, to confuse and if possible divert the attention of the enemy. It does say in the National-Socialist Code of Honour that a man of honour may use guile and cunning to deceive a sworn enemy!

Q: Which was and is still ZOG?

A: Yes. I was still fighting the same war; still trying to achieve the aims I had set myself over twenty-five years earlier.

Q: Of using covert means – and what has become known as “leaderless resistance” – to bring about a revolution?

A: Indeed. We are at war. Years ago, I issued a public declaration of war against ZOG. Until we National-Socialists have won this war and created our own Aryan nation where we can live in freedom according to our own Aryan customs, this war continues, by whatever means are necessary and practical. “

Perhaps unluckily for Myatt, someone in America (probably Harold Covington) took it upon themselves to publish this article in the neo-nazi Invictus magazine, and it was then posted on the neo-pagan Skadi internet forum, where it remained, in relative obscurity, for many years. The publication of this essay was unluckily for Myatt in that it really did give the game away about his conversion to Islam, and Myatt had to hastily pen and issue some personal statements – one of which was rather grandiosely titled A Statement for Journalists – in which he proclaimed that, yes, he was a Muslim, and, no, he now had no political views because he was just a simple Muslim.

Just as telling about Myatt’s motivation was the fact that a comprehensive selection of Myatt’s National Socialist writings occupied, for over ten years, a prominent – if not a pre-eminent place – on the website of the American neo-nazi organization, Aryan Nations, until this year (2010) when the website was shut-down by its ISP for breaching their Terms and Conditions. Myatt the Muslim was known to have cooperated with the leader of Aryan Nations, August Kries, in his attempt to forge an alliance between neo-Nazis and radical Muslims.

As Myatt told Professor Michael in an interview in 2003 – parts of which interview were included in Michael’s book, The Enemy of My Enemy published in 2006,

” We should be aiming to create a world where there is a National-Socialist – or Aryan – society in a country such as America, and where there is a Khilafah in the Muslim world, with these two societies co-operating together for their own mutual advantage…

As for myself, I am committed to Folk Culture, which I understand to be the esoteric aspect of National-Socialism: what National-Socialism is evolving to become. “

Thus, in private, and to selected individuals, Myatt seemed happy to confirm that he was still at heart a Nazi; while, in public, from 2003 until at least 2009, he portrayed himself as a Muslim who had no political views, who had left his neo-nazi past behind, and who supported both bin Laden and the Taliban, and their campaign against the West, where by the term West, Myatt as Muslim meant the Magian controlled System, aka ZOG.

Meanwhile, Myatt had, throughout all his years as a Muslim, continued to write and issue National Socialist tracts, under the imprint of Reichsfolk, and although he often used the term Folk Culture in preference to National Socialism, one had only to substitute one term for other for his intent and real views to become clear.

His intent – clearly evident from all his writings for Reichsfolk, about Folk Culture, and more recently about what he calls The Numinous Way (Footnote 3) – is to create new societies, in Western Europe, America, and elsewhere.

It seems clear, therefore, that – despite Myatt’s many pubic denials – he regarded Islam as merely a useful and effective means in the world-wide struggle to overthrow ZOG (aka The Magian aka Jewish influence) and that his real interest lay in creating new societies based on ethnic tribes and clans.

Leaving Islam

By late 2009 it was becoming obvious that Myatt had become disillusioned with the cause of radical Islam. In an Addendum to the yearly Reichsfolk Situation Report (Footnote 4) dated 121 yf (that is, 2009), an anonymous author (clearly Myatt) wrote that,

” The situation in the Muslim world continues to deteriorate, with Magian forces, led by Amerika, intent on pursuing their campaign against freedom fighters in Iraq, Afghanistan, and elsewhere.

The pattern revealed in Iraq is set to be repeated – that is, the collaboration of many Muslims with the occupying forces, and the indifference of many others for whom the material benefits of the West seem to mean more than the reward of Jannah.

In addition, one has the corrupt regimes in Muslim lands – from Saudi Arabia, to Egypt, to Yemen, to Jordan, to Algeria to Pakistan – supporting Amerika and its allies, and many Muslims, in the West, collaborating with Western Police forces and intelligence services, and informing on fellow Muslims plotting against the West…..

With all this help, assistance, and collaboration, by Muslims – with the whole Muslim world divided – and with wrong tactics pursued by groups such as Al-Qaida, the prospects of Western forces being defeated in the near future by Jihadi Muslims seems slim…..”

There follows an analysis of the tactics of Muslim groups such as Al-Qaida, with the author concluding that attacks on “what the West terms civilians and civilian targets – however justified such attacks might be according to Quran and Sunnah – are and have been counter-productive, and reveal a basic misunderstanding of the psyche of the kuffar of the West.” The author goes on to state that attempts, by some Muslims, to change the tactics by concentrating on military, industrial and commercial, targets instead, seem to have failed, and that even if the tactics were changed, “the underlying and perhaps more serious problem of massive Muslim collaboration with Western forces and Western governments remain.”

It seems abundantly clear from this analysis that Myatt’s decision to leave Islam may well have been practical and pragmatic. That is, he no longer considered radical Islam – the Islam of the awakening, of Ahlus Sunnah wal Jammah as he calls it – an effective means of undermining and overthrowing what he calls The System, that is, the current governments of the West with their “Magian ethos”.

Just as, over a decade previously, Myatt seemed to have abandoned, for practical, pragmatic reasons, his tactics of trying to provoke a racial war through terror, in England, he now abandoned his support for the tactics of radical Muslims.

Instead, Myatt has turned toward building the foundations of the new societies required, having, in his own words,

“…concluded that we ourselves – native Europeans – were an integral part of the problem; that it was necessary for us to fundamentally change ourselves, and that this change had to arise from within each one of us, directly, numinously, and could not be achieved by the imposition of or the striving for some political, some social, ideology or by adherence to some pre-existing religious world-view.” (5)

His solution? A new living – numinous – tradition for “native Europeans” (i.e. Aryans) based on ethnic tribes and the principle of personal honour. For although Myatt no longer, it seems, directly uses the term race (the biological concept of race), it is quite clear that these tribes are or should be ethnic ones, given that he writes that a new and numinous culture can only arise from a community of “those whom one is ancestrally related to…”

Thus, instead of talking about, writing about, supporting and advocating – as he has done for nigh on thirty years – an outer political or revolutionary or even religious change, Myatt is now talking about, writing about, supporting and advocating, an inner, personal, and individual change. Changing people from within, by a numinous way, a living tradition and culture.

Hence, while his tactics may have changed over the decades and as a result of his own experiences and involvements, his overall aims have remained the same – the disruption and the replacement of what he terms the Magian status quo, and the emergence of a new type of human being, with these new human beings having forsaken the old way of nation States for his new way of tribal living.

Conclusion

It is my view that the evidence shows that Myatt remains a committed National Socialist and a fanatical anti-Semite, and that he has continued to support and propagate anti-Semitic views. (6)

He has simply moved from supporting and propagating what he calls “old style National-Socialism of the Third Reich”, to supporting and propagating the ethical National-Socialism of his own Reichsfolk organization, although this, allegedly non-racist, National-Socialism does seem quite removed, if not radically different, from the National Socialism of Hitler and the Third Reich, being no longer bound to the idea of a State, and no longer even nationalist. Which is why, presumably, Myatt now calls it the Numinous Way, the way of tribes, personal honour, and of a living, numinous, tradition.

JB
June 2010

Footnotes

(1) By Magian, Myatt and his followers – including those in the Occult group, the Order of Nine Angles – basically means Jews and Jewish influence. See, for instance, Myatt’s early work Vindex – The Destiny of The West (1984), and also his fairly recent essay The United Nations – The Sly Magian At Work, distributed by the ONA, where he, unsurprisingly, uses the Arabic term for Jews, Yahoud.

Interestingly, excerpts from Myatt’s Vindex are included in a video recently posted (May 2010) on youtube by neo-nazi supporters.

(2) Michael, George. The Enemy of My Enemy: The Alarming Convergence of Militant Islam and the Extreme Right. University Press of Kansas, 2006

(3) The core of Myatt’s vast corpus of writings about this Numinous Way – a successor to his earlier Folk Culture philosophy, and nearly all of which writings were written while he was a Muslim, between 2003 and 2009 – are what he calls the virtue of personal honour, and the establishment of new communities, new societies, based on tribes and clans.

(4) Some of these “Not For Publication” Reichsfolk Situation Reports have been leaked and appeared in print, with several posted on the now deleted Usenet groups such as alt.politics.nationalism.white and one, dated 116-117yf, on the VNN neo-nazi internet forum, in 2005.

(5) Myatt, National-Socialism, Islam, Honour and Empathy, dated May 2010 CE

(6) Myatt’s continuing, and vitriolic, anti-Semitism is clearly evident in recent articles such as The Theory of The Holocaust, and The Sly Magian At Work.


Дэвид Мьятт: Ислам и теория расовой борьбы

Дэвид Вулстон Мьятт (родился в 1950 г.) – британский общественный деятель, переводчик, писатель. С 1967 г. участвовал в британском неонацистском движении. Основатель и лидер влиятельнейшей британской ультранацистской фирмы “Combat 18”, известной своей тактикой городской террористической герильи, крёстный отец мирового хулиганс-движения, ветеран “Арийских Наций”. С момента основания возглавлял Британское Национал-Социалистическое Движение (NSM), был теоретиком арийской расовой войны (RaHoWa).

В конце 1960-х создал оккультный “Орден Девяти Углов” (“The Order of Nine Angles”, ONA), тайное ультраправое герметическое общество т.н. “традиционного сатанизма”, пора расцвета которого пришлась на 1980-1990-е гг. Мьятт прошёл тернистый путь духовных поисков, погружаясь в разное время в даосизм, буддизм, паганизм и христианство (принял монашеское послушание). В те годы Мьятт также изучал и переводил работы древнегреческих поэтов и драматургов Софокла, Эсхила, Гомера, Сапфо.

В 1998 г. Дэвид принял Ислам, взяв духовное имя Абдульазиз ибн Мьятт. А за год до того выпустил три книги: “Практическое руководство к Арийской Революции”, “Крестоносная война против Ислама” и “Сионистское стремление к мировому господству”. С момента обращения он не переставая работает на поприще сближения Новой Правой и протестных мусульманских сил: британских неонацистов и новообращённых радикальных мусульман. Сегодня он является деятелем международного антисионистского движения, развивает и пропагандирует теорию Джихада и террористической практики асассинов, “асассинации”.

Comment: Ислам, национализм, расизм – лишь средства для достижения Цели.

http://r-o-x-a-n-a.livejournal.com/145188.html