Myatt and Cooperation between Muslims and Neo-Nazis

Introduction and Overview
Mufti and the SS

According to Professor George Michael, Myatt has “arguably done more than any other theorist to develop a synthesis of the extreme right and Islam.” [See Footnote 1]

Some years before the events of 9/11, and not long after his conversion to Islam, David Myatt outlined a strategy which involved National Socialists – and others on the extreme or “radical” Right – cooperating with radical, Jihadi Muslims in what he called “a world-wide struggle against our common enemies.” He identified these enemies as Zionists, international capitalism, and the New World Order.


The Aim

The immediate aim was the counter – both practically and ideologically – the influence and power of these enemies, with the eventual aim being the creation of a Khilafah, for Muslims, and a new racial nationalist, or National Socialist, government in one or more countries of the West.

To accomplish this strategy, Myatt set out to redefine National Socialism and racial nationalism – to, in his words, make them into honourable, and ethical, ways of life, although in his early days he conceived this more as a rediscovery of what he called “genuine National-Socialism”. Thus, he defined National Socialism as a combination of honour, loyalty and duty, stating that:

“What has hitherto not been very well understood in respect of National-Socialism, is that it is not race which defines our humanity – it is honour and reason. Race is our relation to Nature: how Nature is expressed, is manifest, in us. As such race is important and indeed vital; but so is honour. It is the combination of an acceptance of both race and honour which is National-Socialism. An affirmation of race without an affirmation honour is not National-Socialism, just as an affirmation of honour without an affirmation of race is not National-Socialism. It is this living, organic, dialectic of honour and race which defines National-Socialism itself, and a National-Socialist is an individual who strives to do their honourable duty to both their own race and Nature herself, of which other human races are a part. That is, a National-Socialist must always be honourable, whatever the consequences, or the perceived consequences.” Idealism, the Third Reich and the Essence of National-Socialism

In respect of National Socialist Germany, he wrote:

“With the defeat of Germany and its allies in the First Zionist War, National-Socialism was purified, emerging as a complete way of life, centred around honour, loyalty and duty. The political compromises needed to achieve power were gone, as were the supporters who did not understand or live up to the ideals of National-Socialism. The essence emerged as the shell covering the essence was destroyed in the crucible of that war. People who have described this essence include Savitri Devi, Miguel Serrano, and Leon Degrelle.

Since we now consciously understand this essence, it is possible to create – and only now possible to create – a genuine National-Socialist society. This would be an entirely new type of society and while the inspiration would be National-Socialist Germany, it would in many ways be very different, although it would manifest the same ethos, the same ideals.” Islam and National-Socialism

He then went on to state that:

A National-Socialist…..is a person who upholds the ideals of personal honour, who is loyal to those given loyalty and who strives to do their noble duty to their own people, and to Nature. A true National-Socialist lives by honour, and strives to do what is noble, just, and fair.

Honour means treating individuals with respect, with courtesy, regardless of the race or culture of those individuals, as it says in the National-Socialist Code of Honour. Honour means being fair. Racial prejudice – that is, judging someone by their race or culture – is unfair, because it is a pre-judging of others, and honour demands you only ever judge someone on the basis of personal knowledge of them.

Judgement of a person on the basis of race is like judgement of a person on the basis of hearsay, rumours, gossip – it shows a lack of honourable character on the part of the individual who so “judges”. Islam and National-Socialism

He further stated that:

How should we treat those – like others races, and Muslims – who now live in what were once our own, Aryan-only, homelands? Our own ethics provide the answer. We must be honourable, fair, and just. To treat such people with hatred, to be disrespectful toward them and their way of life, is dishonourable.

Our way is about love of our own folk; about being proud of our culture and heritage, respectful of the culture of other people and respectful of people who belong to other races and who live according to beliefs and ways different from ours. Our way is to honourably (and I stress honourably) strive for our own homeland where we can live according to our own Aryan laws. Such an honourable striving means seeking to find fair, just, rational, solutions to the problems of our times. Aliens and National-Socialism

The Reasoning

One of the reasons which Myatt gave for such an alliance, such cooperation, was outlined in his essay Why Islam Is Our Ally in which he stated:

“The respect that people like Leon Degrelle, Otto Ernst Remer and Adolf Hitler had for Islam arose from their understanding that Islam – authentic Islam – was the way of life of honourable warriors and produced a noble warrior society.It was this respect – based upon honour – which also led to the alliance with Japan, for Adolf Hitler and other National-Socialists understood that the ethos of Imperial Japan was a noble warrior ethos: that the Japan of the time was seeking to restore Japanese values and a Japanese way of life, valuing as it did its ancient traditions, such as Bushido. The essence of this way was the rootedness in the past – in Shinto and Bushido – with each individual seeing their own life in relation to Japan, and its ethos. That is, there was a real sense of Destiny – a real honourable and warrior ethos where individuals were willing and prepared to sacrifice their own lives for the greater good, for their unique way of life. This pure, authentic, Japanese ethos is in complete contrast to the materialistic, consumer-capitalist ethos which now dominates Japan, and which is a direct result of their “Americanization” following their defeat in the First Zionist War – and it is this “Americanization” which the New World Order now seeks to impose upon the whole Muslim world, since the Muslim world is now the last bastion for warriors: for the practical warrior way of life which values tradition, the warrior ethos, and which, because of honour, has an awareness, an understanding, of the numinous – that is, an awareness, an understanding, of the sacred.

For, in all genuine warrior societies, there is this awareness and understanding of the numinous – there is that perspective, of genuine humility, which arises when the individual sees themselves in relation to what is beyond them and understands that there are limits to personal behaviour, and that some things are sacred: to be treasured. That is, their view of life is not that of materialism or of abstract impersonal un-numinous ideas – instead, they are connected, to their land, their people, their traditions, in a living way; they feel this, in their very being, and are prepared if necessary, and often willingly, to die for such things.

In essence, this is what the present conflict between Islam and the NWO is all about – the conflict between the warrior way of life and the materialistic, arrogant, profane ways of the modern West. It is a conflict between a living cultural tradition which is numinous (authentic Islam) – which values what is sacred and living – and an arrogant, soul-less, tyrannical power, the NWO. It is in truth a continuation of the armed struggle which began with the triumph of National-Socialism in Germany, and with the resurgence of an independent Japan. All three of these ways of life were and are essentially warrior ways – and all three were a direct challenge to the soul-less, the un-numinous, ignoble and profane materialism represented by the Zionist-dominated “West” with its capitalist-consumer culture and its dishonourable arrogance.”

Myatt’s National Socialist Ideology and the Importance of Honour

It is clear from many of his later (post 1997 CE) writings on National Socialism – such as The Meaning of National-Socialism (Third Edition, 115yf); The Theology of National-Socialism and The Complete Guide to the Aryan Way of Life – that Myatt sought to construct a new ideology which would be ethical and based upon both honour and a desire to conserve and extend the different races which he, and others, considered were creations of Nature.

Indeed, it would perhaps be fair to claim that it was the development of the ethical framework for this ideology that eventually took him away from National Socialism and caused him to develop what he first called the way, or philosophy, of Folk Culture, then called The Numinous Way of Folk Culture, and eventually called The Numinous Way.

With this new philosophy – which he explained in numerous articles and essays [See Footnote 2] – he developed the concepts, the ideas, of what he called The Cosmic Being, of Nature as a manifestation (or presencing) of this Being, and of honour as a manifestation of numinosity, of our true human nature, which he asserted was to evolve toward empathy and reason through excellence and self-control by pursuing idealism (or, as he later described it, by the pursuit of the numinous) and by using the power of our will.

His development of this new philosophy took him, over a period of some years, far beyond what he called the old un-numinous and dishonourable abstractions such as The State and political ideology, toward empathy and compassion, and he even made a distinction – in essays such as The Concept of The Folk and The Clan and The Numinous Way and Does Race Matter? A Controversial Answer and a New Ethical Beginning – between a race and a folk. He even went so far as to state:

“We must reform, evolve, ourselves through accepting a Cosmic morality that does not depend on amoral, inhuman, abstractions and which does not claim to have been revealed by some deity. For it is the struggle for abstractions, for abstract ideals – the struggle to implement such things – which is inhuman, which always leads to suffering, however noble and fine such ideals or abstractions might seem, and our foremost, fundamental, principle must be to alleviate suffering, to cease to cause suffering to any human being, or to any living thing.” Honour, Empathy and the Question of Suffering

Thus, he began to conceive of this Numinous Way as entirely non-political – as a personal “Way of Life”, a living in harmony with Nature, where there was an individual desire to avoid causing suffering:

“According to The Numinous Way, the change of agitation, of political strife, of revolution, of armed struggle, is a causal change, based in causal Time, and often or mostly causes suffering, creates suffering, adds to suffering, and more often than not does not contribute to the development of genuine inner harmony, to the presencing of the numinous. That is, it undermines and often destroys the beauty of Life, as the changes it provokes or causes or almost always only temporary ones, lasting a few years, a few decades, at most a hundred years or so. Thus, the suffering such causal provokations cause does not achieve what the adherents of such provokations believe they do. I, in my limited way, know this from experience, for I made this mistake myself, many times over the decades.” The Development of The Numinous Way and Other Questions

Hence, also, his advocacy of such things as vegetarianism (see for example his essays Some Practical Consequences of Cosmic Ethics, and The Numinous Way of Life).

All this, of course, took him far away from his earlier aim of cooperation between Muslims and National Socialists, an aim which he finally seemed to abandon around two years ago for reasons connected with his commitment to, and propagation of, what many term a radical, extremist, Islamist ideology, although Myatt himself – and many Muslims – decry the use of such “kaffir” terms in the context of Islam [See Footnote 3].

In respect of abandoning seeking such cooperation, Myatt wrote:

“I gradually came to understand two things. Firstly, that the majority of people involved today with the idea of racial separation, however they described themselves politically, were entrenched with their prejudiced attitudes, with their dislike, even hatred, of Islam and Muslims, but above all with an innate sense of superiority regarding what they called “Western civilization, culture, and values” which many if not most of them regarded as the creation of their own “superior” (or more “intelligent”) White race. Thus did many of them support the invasion of Iraq and Afghanistan by the Zionist-Crusader alliance, and thus did many of them say and write offensive things about Islam, about Muslims and about our beloved Prophet (salla Allahu ‘alayhi wa sallam). Hence, the more I pursued this strategy of co-operation, the more I became aware of the wide gulf, the difference, between us: the more acutely I felt, knew and understood, the nobility, the honour, of Muslims (and especially of the Mujahideen) who strove to obey only Allah Subhanahu wa Ta’ala, and the hypocrisy, the dishonour, the arrogance, the hubris, the decadence, of the kuffar of the modern West. Perhaps, I thought – remembering what a loyal Comrade of Adolf Hitler once said to me – honourable National-Socialism had indeed died among the ruins of the Third Reich and with the defeat of the SS. Secondly, I came to understand – as a result of my own deepening understanding of Deen Al-Islam aided by Muslims far more knowledgeable than I – that there really was no need for such co-operation: that my duty, as a Muslim, lay in presenting Islam, as it was, to the Unbelievers, and in personally striving to uphold, defend, and make the Word of Allah Subhanahu wa Ta’ala supreme.” Autobiographical Notes, Part 2 (dated Revised 1427)
“In respect of the so-called “extreme Right”, this means we want them to revert to Deen Al-Islam – to reject the Taghut of “race and nation” – to thus discover their true nature, their fitrah, as Muslims who bow down to only Allah Subhanahu wa Ta’ala and who are thus prepared to undertake Jihad as Muslims.”

Myatt’s Writings

Myatt’s writings can be roughly divided into several categories:

1) His pre-1998 CE National Socialist and political writings, which were often polemical, strident, and sometimes racist.
2) His post 1998 CE National Socialist writings, where he began to develop his ethical view of National Socialism.
3) His early writings regarding Folk Culture, where he began to write about “the Cosmic Being”.
4) His later writings regarding The Numinous Way where he fully developed his ethical philosophy regarding empathy, compassion, and suffering.
5) His personal writings (private letters and poetry).
6) His early writings about Islam, from around 2000 CE
7) His later (2006 CE and subsequent) writings about Islam, where he began to write about Deen Al-Islam, Siyasah and so on.

Myatt’s writings regarding cooperation between Muslims and National Socialists fall into categories (2) and (3) above.

DL
Reichsfolk
119yf

Footnotes:

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

(2) A reasonable understanding of Myatt’s The Numinous Way can be obtained by reading the following
essays:

Frequently Asked Questions About The Numinous Way (version 2.01)
A Brief Analysis of The Immorality of Abstraction
The Numinous Way and the Way of The Folk
The Development of The Numinous Way and Other Questions
Cosmic Ethics and the Meaning of Life
Ontology, Ethics and The Numinous Way
The Social, Personal and Family Values of The Numinous Way
A Numinous Future – Beyond The State and The Nation

(3) Myatt has written – in the past two years and using his Muslim name Abdul-Aziz ibn Myatt – many articles describing why Muslims should not use “kaffir” terms such as “ideology” and “extremism” in connection with Islam . See, for example, The Revival of Aql (dated 30 Zhul al-Qidah 1428) and Challenging the Kuffar, Changing the Focus (dated 7 Safar 1429).

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