Three O’clock One English Morning

 

David Myatt, Feb 1993, Spain

David Myatt

Three O’clock One English Morning

It is three o’clock one morning of an English Winter, and outside it is dark, and somewhat cold, with cloud to cover the stars of night and a slight breeze to rustle the fallen leaves that, somewhat dried by recent daytime snow-melting Sun, have been wind-gathered to rest where two parts of one garden fence meet and are met.

Inside, the soft candlelight that pleases as I sit, typing this, at my desk on which the decanter of fine vintage Port rests, still half-full, and music by Mozart gently suffuses the room, brought forth from grooves in vinyl by a modern marvel of sound reproduction. There is, alas, here in this modern dwelling no fire of logs to warm, as in that farmhouse, abode for many happy years until quite recently… Instead, only the warmth of such rememberings as often keep this old man happy in these, the twilight years of his, of my, life.

Much to recall; and much to remain silent about, untransmitted by words such as this – to be brought forth, and some of which have been brought forth, only aurally to trusted friends of long-standing who may or who may not, according to their own judgement, recount such matters for and to others, by whatever means, but only after I myself am dead. Thus, there are some things I will not comment about, here, by written means such as this.

So, to try and answer at least some of your questions, although trying to abridge four decades of experiences into one concise reply will of necessity mean some terse and perhaps unsatisfactory explanations.


In Respect of Adolf Hitler

As I wrote some years ago while living that Way of Life known as Al-Islam:

I have never, in my heart and mind, renounced my belief in Adolf Hitler as a good man, an honourable man, who – believing in God – 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… Thus it is that I continued for several years… 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.

Furthermore, the National-Socialism of Reichsfolk was the ethical, non-racist, National-Socialism I had developed in the late nineteen nineties; a Way of Life which saught to respect the difference and diversity of Nature, and which saught the development of separate, free, ethnic nations, with their own culture and identity, with these nations co-operating together, with no one race believing they were somehow superior to, or better than, any other race, but with each striving to achieve their differing Destinies, with there being no hatred of other races but instead a respect, deriving from honour.

This non-racist National-Socialism was developed for two main reasons. First, because I considered that the notion of racial superiority was untenable because it was fundamentally dishonourable; that is, unethical. Second, because I realized that the old type of National-Socialism led to unethical conflict, and that modern warfare was itself unethical.

In Respect of National-Socialism

For some thirty years, from the late nineteen sixties to the late nineteen nineties (CE), I actively strove by various means, political and otherwise, to propagate National-Socialism with the overt aim of creating, in my own homeland, another NS State, on lines similar to that of NS Germany. Indeed, one might with truth say that this singular aim was the main, the most important, aim of my life.

For the first ten or so of those years I naively and idealistically believed that this goal was attainable by conventional political means, given good leadership and a correct explanation of what I then understood National-Socialism to be – a noble cause, based on the values of honour, of loyalty to comrades, and duty to one’s folk. I never saw or even imagined myself as some leader; instead, and knowing the importance of leadership, I saught to find someone to whom I could pledge my loyalty and who, unlike me, possessed the charisma, the virtues, of a genuine revolutionary NS leader. Indeed, it was something of a friendly jest among certain members of Column 88 that I was “a Himmler in search of his Adolf Hitler”.

Never finding such a leader – but always, during those decades, hoping that such a person would emerge – I floundered about, doing the best I could to propagate NS politically; and also trying keep the spirit, the ethos, of NS alive, as Colin Jordan had done and did do, until his death, although in a much better way than I ever did. For I was often reckless and impatient, and perhaps too fanatical at times. Not to mention occasionally arrogant, disdainful as I was on such occasions of advice from people such as CJ – who, for instance, considered that my plan for recruiting and using ruffians (as with the short-lived NDFM) was not only foolhardy but not really in keeping with the ethos of NS.

After those first ten years, while much personal experience was gained, little if anything political had been achieved, and not only not by me. No one else, no other NS (or even nationalist) organization, had achieved anything significant either, despite much commitment and effort by hundreds of supporters. Indeed, what I termed The Magian System seemed to be stronger, more tyrannical.

Thus, for most of the next two decades I occupied myself with other tactics, other than overt political ones. Trying to use covert means, and seeking to explain, codify, refine, and possibly evolve National-Socialism itself. However, toward the end of these two decades I did briefly return to active, overt, politics – forming and leading the NSM, but more to try and continue the work begun by a loyal and dedicated comrade than because I had changed my view of myself as a leader. For I hoped, even then, that this new organization might attract someone of the right calibre to lead it. But neither these covert tactics, nor this new political organization, worked, leading me, over of period of many years, to certain conclusions, and among which conclusions are and were the following.

1) The first conclusion was that NS – or something based upon or evolved from it – could only ever become a significant political force if there arose a leader of sufficient nobility to lead a new movement. For such a leader would be the movement – just as Adolf Hitler was both the NSDAP and NS Germany. That is, political programmes, slogans, propaganda, activities, ideology, meetings, marches, were all fundamentally irrelevant – if there was no such leader to inspire, to lead, to give one’s loyalty to, and who embodied the essence of the NS ethos, just as Adolf Hitler embodied the essence of German National-Socialism. Without such a unifying, charismatic, figure, all movements, organizations, groups, whatever the initial idealism and enthusiasm of their members, descended, sooner or later into squabbling factions, just as dishonourable behaviour and lack of loyalty became rife. Even some limited electoral success, as the BNP and other European nationalist movements have shown, does not prevent this process, so that such organizations soon devolve to be at best minor political parties, perhaps with some political representation, but without any realistic hope of being elected to power, despite their constant rhetoric to the contrary. Thus they become a minor irritant to The System, but no real threat to it.

2) The second, perhaps more disturbing, conclusion was that we ourselves are a significant part of the problem. That it is not just a question of simply changing the political system, but of changing ourselves, as individuals, in a fundamental way.

Thus, and for example, perhaps a majority of those of European ethnic descent were no longer Aryan in nature. Instead, they de-evolved to become what I termed Homo Hubris, and it was this new sub-species of the genus Homo which has become the often willing and the easily manipulated hordes who had sided with the Magian and so defeated NS Germany. Not only that, but it was these new White hordes who kept the whole Magian System going, by their obedience to its ethos, and by their love of, and even now need for, the abstractions and materialism of The System.

In a personal way – through a practical striving for covert action over many years – I discovered just how difficult it is to find people (freedom fighters) ready and willing to do practical deeds and possibly sacrifice themselves “for the Cause”. Partly because this Cause – supposedly our shared Cause – did not live in them: they merely agreed (instinctively or consciously) with some aspects of its outward tenets. That is, it was more akin to some fleeting, easily discarded interest, or some passion which they could and often would forget when some other passion came along to enchant or ensnare them. For our Cause was not for them a Way of Life, a numinous and living faith, but rather just one type of politics among many.

Furthermore, while perhaps a few individuals might be inspired to action – or a few other individuals might do some deeds, elsewhere – such few actions, such few deeds, did not and never would affect The System in any significant way, and certainly would not break it, simply because a majority still supported it, actively or passively, and certainly did not support “us”, our Cause.

One therefore discovered for one’s self the truth of the truism that practical resistance to tyranny – to an occupying power – only works if one has support, significant support and sympathizers, from one’s own people, from those so occupied because they resent such occupation and its tyranny. The hard reality was that a majority of our people did not even feel they were living under some alien tyranny, and that a significant percentage even embraced the ideas and the ways of the occupiers and their collaborators (the hubriati) so much so for so many decades that The System had ceased to be something which “they” (some alien interlopers) imposed upon “us” but instead had become a hybrid system, partly “theirs” but also now “ours”, although always under the influence and ultimate control of “them” and of those who benefited from such a system, such as the hubriati. In a simplistic sense, “we” – our folk, or a majority of them – had been changed, from within; or been bred and educated by The State to accept and endorse, or at least be fairly passive parts of, The System.

One therefore began to consider working to undermine The System not from within, but from without – by aiding those freedom fighters who for various reasons also wanted the demise of the Magian and their own oppressive systems, and who thus not only desired to live in their own lands in their own way, but who also had a Cause that many were ready to die for.

Then, after about a decade or so of such experience it became obvious that even this approach was also not working, and would most probably also not ultimately succeed. (a) It was not working partly for similar reasons it has not worked for “us” (although our efforts were on a far smaller scale, over less periods of time) – that is, because these external allies were also a minority among their own kind, with many many others of their kind actively supporting and even collaborating with “the enemy”, and even desiring to manufacture a type of Magian system in their own lands. Thus, they were as lost to their kind, as a majority of our people were lost to their own innate ethos and the potential latent within us. (b) It would probably not ultimately succeed because to do so it needed internal dissent in the heartlands of the West, which was not forthcoming. Indeed, while some dissent existed, it was an annoyance to The System rather than a threat, with perhaps a majority believing the propaganda levelled at those freedom fighters, and actively or passively supporting the policies of their governments aimed at disrupting and destroying those freedom fighters in other lands.

3) The third conclusion was that each and every European homeland was no longer European by ethnicity, given the large-scale and continuing immigration of many decades, and that – short of implausible practical civil wars and a significant change in exterior lands – there was no practical way to make them wholly European again, and thus build a new folkish State. Implausible, because as mentioned above, a majority of even each and every European folk would find such a practical, civil war, solution unacceptable now and in the foreseeable future; and because one small homeland alone could not take such steps to expel whole communities while Magian power and the Magian ethos held sway in other lands, for the lone small homeland would soon find itself subject to punitive sanctions and, ultimately, invasion and thence “regime-change”.

4) The fourth conclusion was that, in essence, The State itself – as concept, as idea, as ideal – was ultimately incompatible with the numinous essence behind what Adolf Hitler had intuitively presenced, manifested, as National-Socialism in Germany. That is, that The State could no longer be made numinous, or manifest the numen, as it had begun to do in NS Germany, and that NS Germany was only an intimation, a beginning, a pointer toward a deeper truth; a truth revealed in part by the defeat of NS Germany by the White Hordes incited and led-on by the Magian.

This is the truth of our natural and necessary tribal nature, and of the nature of honour itself. The truth of Numinous Law (the law of personal honour) and the truth of how the clan, with a living, numinous, tradition, is and always will be immune to the Magian, and the dishonourable, un-numinous, abstractions that the Magian and their hubriati have manufactured, and which abstractions stifle our potential, disconnect us from the numen, and profane and undermine Nature and thus the living folk communities which are and which have been natural manifestations of Nature.

5) My fifth, last, later, and possibly most significant if contentious, conclusion was that the very notion – the idea – of there existing, or of desiring to move toward the ideal of, some pure race was an abstraction, and as such was un-numinous and thus unethical; contrary to honour itself, and which honour I had concluded was a practical expression of the essence of personal empathy. That is, that both race itself and the concept of an ethnic folk were – just like the concepts of the nation and The State – causal, immoral, abstractions; and that what was needed were new clans, new tribes, not based on any abstractions, any ideology.

In Respect of the Future

Given these conclusions – arising from four decades of practical experience and from much reflexion – it is my view that the future lies in numinously pursuing two things. First, the numinous goal of new clans and tribes, and which new clans and tribes could be either (1) evolutionary manifestations of (derived from) the natural already existing folks found in and evolved by Nature (and which thus possess ancestral living traditions), or (2) honourably and thus ethically, entirely new folks (not based upon any particular ethnicity nor upon any belief in such ethnicity) and which new folks we ourselves found and establish by dwelling in a certain local area, and which begin as our own extended family, or that of ours and also of a few trusted friends who feel as we do. Second, in changing ourselves as individuals, within, by a striving to live in balance, in rural harmony, with Nature and by a striving to uphold the most important because numinous principle of personal honour.

There is thus, in either of these two possible ways, no involvement with practical politics, nor any desire to seek revolutionary change, by whatever means or tactics. In truth, there is no ideology, and no politics at all – only a living of life in a certain way. A rejection of The System by withdrawing from it, and letting it decay and fall as it is destined to decay and fall, as all such causal un-numinous systems decay and fall, given time.

The former – that is, (1) above, the first possible way –  is, for example, the old way of Reichsfolk, and of kindred groups; and the latter – (2) above, the second possible way – is the ethical, human, way proposed by my own Philosophy of The Numen where what matters is a personal compassion, personal empathy, and personal honour. And it is the latter – the compassionate way of The Philosophy of The Numen – that represents my views, now; views, perspectives, obtained by the pathei-mathos of my past forty years. My experiences, my reflexion upon those experiences, have therefore changed me, as a person, and taken me far beyond, far away from, National-Socialism and even from what I termed, over a decade ago, the ethical NS of Reichsfolk.

In The Philosophy of The Numen, there is a return to a more human personal scale of things; to slowly growing, through the generations, the foundations for new communities. An evolution toward a new type of human being, a new human species, and a new type of culture. For these, we do not need some revolution, some ephemeral State, some ephemeral political type of power; some ephemeral military force. Instead, we only need to presence, to manifest, within us the numinous itself, beyond ever changing causal abstractions.

There is thus the perspective of decades, of centuries – born as this perspective of ours is from the wisdom of our experience; from a concentration on the important and the numinous as against the unimportant and the profane.

In Conclusion

Now, the decanter only a quarter full, and Dawn not long in duration away, it is time for a full English breakfast to ready me for the tasks of another daylight day, again.

But before then, perhaps I should, and in conclusion, quote some words of mine, recently written, which at least for me seem to capture the essence of my life and the understanding I believe I have garnished from such strange livings as have been mine:

What, therefore, shall I personally miss the most as my own mortal life now moves toward its fated ending? It is the rural England that I love, where I feel most at home, where I know I belong, and where I have lived and worked for many many years of my adult life – the rural England of small villages, hamlets, and farms, far from cities and main roads, that still (but only just) exists today in parts of Shropshire, Herefordshire, Yorkshire, Somerset and elsewhere. The rural England of small fields, hedgerows, trees of Oak, where – over centuries – a certain natural balance has been achieved such that Nature still lives and thrives there where human beings can still feel, know, the natural rhythm of life through the seasons, and where they are connected to the land, the landscape, because they have dwelt, lived, worked there year after year, season after season, and thus know in a personal, direct, way every field, every hedge, every tree, every pond, every stream, around them within a day of walking.

This is the rural England where change is slow, and often or mostly undesired and where a certain old, more traditional, attitude to life and living still exists, and which attitude is one of preferring the direct slow experience of what is around, what is natural, what is of Nature, to the artificial modern world of cities and towns and fast transportation and vapid so-called “entertainment” of others.

That is what I shall miss the most, what I love and have treasured – beyond women loved, progeny sown, true friends known:

The joy of slowly walking in fields tended with care through the hard work of hands; the joy of hearing again the first Cuckoo of Spring; of seeing the Swallows return to nest, there where they have nested for so many years. The joy of sitting in some idle moment in warm Sun of an late English Spring or Summer to watch the life on, around, within, a pond, hearing thus the songful, calling birds in hedge, bush, tree, the sounds of flies and bees as they dart and fly around.

The joy of walking through meadow fields in late Spring when wild flowers in their profusion mingle with the variety of grasses that time over many decades have sown, changed, grown. The joy of hearing the Skylark rising and singing again as the cold often bleak darkness of Winter has given way at last to Spring.

The simple delight of – having toiled hours on foot through deep snow and a colding wind – of sitting before a warm fire of wood in that place called home where one’s love has waited to greet one with a kiss.

The joy of seeing the first wild Primrose emerge in early Spring, and waiting, watching, for the Hawthorn buds to burst and bloom. The soft smell of scented blossoms from that old Cherry tree. The sound of hearing the bells of the local village Church, calling the believers to their Sunday duty. The simple pleasure of sitting after a week of work with a loved one in the warm Summer quietness of the garden of an English Inn, feeling rather sleepy having just imbued a pint or two of ale as liquid lunch.

The smell of fresh rain on newly ploughed earth, bringing life to seeds, crops, newly sown. The mist of an early Autumn morning rising slowly over field and hedge while Sun begins to warm the still chilly air. The very feel of the fine tilth one has made by rotaring the ground ready for planting in the Spring, knowing that soon will come the warmth of Sun, the life of rain, to give profuse living to what shall be grown – and knowing, feeling, that such growth, such fecundity, is but a gift, to be treasured not profaned…

These are the joys, some of the very simple, the very English, things I treasure; that I have loved the most, and whose memories I shall seek to keep flowing within me as my own life slowly ebbs away…

David Myatt

(Extracts from a letter to a friendly enquirer)


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