This selection of recent (2010-2011 ce) essays of mine – available as a pdf document from the link below – provides a reasonable overview of my weltanschauung (deriving from my pathei-mathos of some forty years) and which weltanschauung I have termed both The Numinous Way and The Philosophy of The Numen, given that, perhaps somewhat pedantically, I use the term philosophy to refer not to some modern academic subject or subjects but rather to the learning and knowledge of and acquired by a philosopher, where a philosopher, as the etymology of the word suggests, is someone who is a friend of – whose companion is, who seeks to find, to acquire, to follow – σοφόν. Thus in this sense, a philosopher is someone seeking to acquire both a certain skill and a particular knowledge, and a skill and a knowledge acquired through both learning and from practical experience, from life; a dual sense evident from the meaning and usage of σοφός.

The particular knowledge – as Cicero mentioned in De Officiis (Liber Secundus, 5) – is of Being and beings (rerum divinarum et humanarum) and their genesis; and the certain skill is σωφρονεῖν - of having a reasoned, a balanced, a prudent, a wise, personal judgement and thence a balanced, a wise, personal character; a skill acquired, quite often, from pathei-mathos.

In many of the essays included here, as elsewhere, I have sometimes used terms from Ancient Greek because such terms, in my view, are informative and comparative, with there thus being a link between the philosophy of The Numen and the weltanschauung of early Hellenic culture, embodied in and manifest as this was by the works of Homer, Aeschylus, Sophocles, Heraclitus, Sappho, and many others.

Thus, it would be fair to assume that the ethos of my weltanschauung is both indebted to and a development of the ethos of that Hellenic culture; an indebtedness obvious in the centrality, in the Numinous Way, of personal honour and notions such as δίκη, and a development manifest in notions such as empathy.

David Myatt
January 2012 ce
JD 2455944.913

Absque Vita Tali, Verbum Quoad Litteram Est Mortuum

Outside, rain and the un-warm wind of December, with no Sun – no Summer – to warm and bring that joy of wakeing to see the sky deep full of blue so that one smiling is eager still, as youth again, to egress forth toward the sea.

Now I in a rainy month – and approaching my three score and ten – possess both an internal and an external knowing of just what the passing of earthly Time doth to we fragile biological beings, for:

I am an old man,
A dull head among windy spaces

And yet the flow of Life flows on, here – there – when the outer husk, failing, dies, so that I reminded of what I pastly wrote to a friend, having now been so gifted with the gifts of one more solar year:

What, therefore, remains? What is there now, and what has there been? One genesis, and one ending, of one nexion whose perception by almost all others is now of one who lived and who wrote ἐξ αἰνιγμάτων.

τό θ᾽ ὑπέργηρων φυλλάδος ἤδηκατακαρφομένης τρίποδας μὲν ὁδοὺς
στείχει, παιδὸς δ᾽ οὐδὲν ἀρείων
ὄναρ ἡμερόφαντον ἀλαίνει.    [1]

For there does seem much worth now, a special new species of slowly-joy, to so and so shadowly wander, supported by a stick, since Time itself, unmeasured, stills and one is able to feel the numinous as if flows through, with, such presencings of Life as one meets, greets, passes. As when that other day I walked to wander – never now far from home – and that young unknown stocky man, girlfriend beside and smiling, bade me compliments of the season. Such life there, such potential there, in both, and one was glad to be alive, still, even if no Sun broke forth in warmth. Or glad as when in slow walk in woods nearby wind shook trees to breathe again one’s wordless connexion with this living Earth, so strong so strong it became as if one could go back there to where one’s loved ones lived, unbroken by such selfish deeds as might have saved them or at least made happier their so short time on Earth. And I was so happy, so happy there remembering those good times, shared, with them.

There has thus grown, within because of age, both a new knowing of how needful is our need for compassion and of a new if sad perception: of just how many many centuries we forgetful biological beings may need. But all I can do now is walk, remembering, hoping: my words, my dreams, a bridge.

For I am no enigma, my life bared by writings such as this. For words live on to tell just one more story, of redemption. But who will read them when life lives within this husk no more?

David Myatt
December 2011 CE

[1]  Thus, he of great Age, his foliage drying up
And no stronger than a child, with three feet to guide him on his travels,
Wanders – appearing a shadow in the light of day.

               Aesch. Ag 79-82

David Myatt

A Review of Myngath

Myngath – subtitled Some Recollections of the Wyrdful Life of David Myatt – is David Myatt’s recently published autobiography. To those unfamiliar with Myatt, he has been called, at various times, in the last forty years, an evil genius, the most evil nazi in Britain, a ferocious Jihadi, a deeply subversive intellectual, and described as the mentor who drove David Copeland to kill.

In these forty or more years, Myatt has been twice jailed for racist attacks; acted as Colin Jordan’s bodyguard; led the political wing of the violent neo-nazi group Combat 18; been imprisoned for running a gang of thieves; translated ancient Greek literature; written several volumes of pagan poetry; been a Catholic monk, and last – but not least – supported Osama bin Laden and the Taliban.

According to the British newspaper, The Observer, Myatt was the “ideological heavyweight” behind the violent neo-nazi group Combat 18. Political scientist Professor George Michael wrote that Myatt has “arguably done more than any other theorist to develop a synthesis of the extreme right and Islam,”; while he was described, at a NATO conference on terrorism, in 2006, as having called on “all enemies of the Zionists to embrace the Jihad against Jews and the United States…” Myatt has also been accused of being the Grand Master of the secretive and sinister Occult group – famed for its support of human sacrifice -  the Order of Nine Angles, an accusation he has always denied.

In 1998, after over thirty years of involvement with neo-nazi politics, Myatt confounded his supporters and critics by converting to Islam. He has since and in the past three years – once again confounding his supporters and critics – developed his own mystical philosophy which he calls both The Numinous Way, and The Philosophy of The Numen – based, in his words, on the virtues of empathy, compassion and honor – thus ending his association with Islam. Now over sixty years of age, Myatt devotes himself to philosophy, mysticism, and writing poetry.

Given this varied and somewhat strange and extreme life, one might expect his autobiography to provide interesting, if not fascinating, personal accounts of street brawls; meetings with Muslim extremists; life as a neo-nazi fanatic, as a convert to Islam, and then as a Muslim apostate.

What one gets, however, is something of an apologia – often rather cursory accounts of some events in his life, followed by an explanation of his feelings and motives. Occasionally, Myatt adds one of his own poems in order to express these feelings. One of the most detailed – and informative as well as amusing – sections concerns Myatt’s time as a Christian monk.

The section on Islam – on his life as a Muslim – is, however, particularly sparse, and while it seems somewhat glossed over, it is certainly interesting, with Myatt writing, for instance, that,

"Namaz strengthened me, placed me into a humble relationship with my brothers and sisters; just as being part of the Ummah dissolved every last vestige of my former political beliefs. Ethnicity, one's territorial place of birth, the type of work one did, were all irrelevant. That is, I came to reject all forms of nationalism, including National-Socialism, and racialism itself [...] In a literal way, Islam taught me humility, something I aspired to during my time as a monk but which my then prideful nature rebelled against."

In fact, Myngath neatly falls into two categories, almost exactly mirrored by Myatt’s division of Myngath into two parts. The first category centers around his early life and his often violent and always extreme political involvements; the second, around his personal life, and in particular his liaisons with women. It is these liaisons that are, for me – and I suspect for many other readers – the most interesting, as well as being, in my opinion, the most informative about Myatt’s personal character.

These liaisons include two tragic events, and Myatt is remarkably honest about his feeling and his failings; and one is left with the impression of reading an almost religious story of redemption, only without God; the story of someone very slowly, and quite painfully, learning from their mistakes.

The story, that is, of a violent, driven, often fanatical and selfish man, obsessed with making his own inner and extremist political vision real, who gradually rediscovers his humanity after suffering two personal tragedies, and who ends up writing, in probably the most poignant passage of the book, that the tragedies had,

“at last – after so much arrogance and stupidity and weakness on my part – revealed to me the most important truth concerning human life. Which is that a shared, a loyal, love between two people is the most beautiful, the most numinous, the most valuable thing of all.”

Of his departure from Islam, Myatt writes that it resulted “from one singular, important, event…” To wit, his love for a woman, and the subsequent tragic death of that woman.

Overall, this apologia – I do not feel it deserves to be called an autobiography – might therefore be more correctly described as a modern allegory, a tale of redemption, a story of someone rediscovering their humanity, and it is this which, in my opinion, makes it a worthwhile and ultimately a valuable book to read. For its interest lies not in the person or character of Myatt himself – not in his various peregrinations, nor even in his own motivations for his deeds and involvements – but rather in the allegory: a modern Faust without the cloying appearance of God at the end.

JR Wright
NYC
Revised December 2011
(First issued October 2010)

Myngath is published under the Creative Commons License and the eleventh revision (November 2011) is available in pdf format here, in several other places on the Internet, and as both a freedownload – and a printed book – here via on-line publishers Lulu dot com.

Introduction: Pseudonyms

Since I – along with may other people who have written about Myatt or who have studied his life and works – consider that “Anton Long” is one of Myatt’s many pseudonyms, I have commented on some short-stories written by one “Anton Long”.

I have also commented upon some recent stories, such as In The Sky of Dreaming, written by one “Algar Merridge” – which I, and some others, regard as another of Myatt’s pseudonyms.

In fairness to Myatt, it should be said that he has always denied using the pseudonym Anton Long.

Short-Stories, Fiction, and Myatt’s Style

In addition to the works mentioned here – which are mostly short-stories – it is my opinion that the novels of the so-called Deofel Quintet, originally published by the ONA, were written by Myatt, sometime between the 1970’s and the late 1980’s. These novels are, in no particular order,

Falcifer: Lord of Darkness
Temple of Satan
The Giving
The Greyling Owl
Breaking The Silence Down

Of these, my personal favorite is The Giving, with its description of ancient rural practices and of the somewhat seedy goings-on of two of the characters, Mallam and Maurice Rhiston.

Ultimately, however, the above mentioned novels are – in my personal opinion – somewhat mundane in style, and neither outstanding nor particularly memorable works of fiction, although they may indeed fulfill or have fulfilled at least something of their stated purpose, which was to be “entertaining instructional texts [for Occult Initiates], written in fictional form, designed to be read aloud…” Certainly, two of these novels – Falcifer, and Temple of Satan – deal in an overt way with Satanism, in a manner which some readers may find interesting.

A possible exception, to such mundanity, might be made for Breaking The Silence Down, which is most unusual in that it is written by a man, describing as it does Sapphic relationships, and the sensitivities of some women, rather well. That said, and to be fair, there are several sensitive, perceptive, and quite well-written, passages in some other of these works; consider, for instance, the following, from The Greyling Owl, which describes an entry that one of the characters, Alison, makes in her Diary:

“The corridor was dark – all the rooms were closed and I felt afraid. I could not bear a repeat of my last visit – the angry words, the tears, needs that were not fulfilled, things left unsaid. I remember I said: “It’s better if I never see you again’ – hoping he would plead with me to stay.

He said nothing. I couldn’t resist any more: ‘What shall I do?’ I cried, catching the lapels of his jacket, tears on them, my tears as I clung to him, trying to make a bridge.

‘Come on Wednesday’ he struggled to say.

‘On Wednesday,’ I repeated.

Such a dark corridor, outside. Last time I just stood in the kitchen, kicking the door and shouting at it: ‘Why do you never understand me!’ Yet I was back again – I had no pride left. Was this need really love? What would I say this time? Could I find a way of letting him understand – of getting through?

I knocked on his door. ‘Come in’. The voice was subdued. He was sitting in his chair I remember as if it was a moment ago. Dispirited. ‘What is it?’ I wondered if all relationships were like this – so charged with emotion.

‘Your letter, your letter,’ he struggled to say.

‘I’ve hurt you,’ I whispered with awe.

Then, sitting on his lap, my head against him, buried. Crying.

‘It’s alright.’ A soft voice, a soft touch on my face.

It did not last. ‘Are you pleased to see me?’ I asked.‘About as pleased as a Mickleman can be.’Then, the inevitable wandering hand. The moment gone, and never repeated.”

But, in my view at least, these memorial parts are rather let down by the stories themselves, for it does seem rather hard to care about any of the main characters, with the possible exception of Fenton and Alison in The Greyling Owl, and Diane and Leonie in Breaking The Silence Down.

The same general mundanity of style and content rather applies, in my view, to most of Myatt’s other older works and stories, such as the short science-fiction story, written under his own name, The Adventures of Hassan and Jorg, although that story is notable for its attempt to depict Jihadi Muslims, living on another planet, as “freedom fighters” battling an evil, and expanding, militaristic “world-empire”. Myatt’s other works – such as the short story, One Connexion ⁽¹⁾ – often seem somewhat self-indulgent, in an autobiographical kind of way, and yet again I, personally, find it difficult to empathize with, or indeed care about, any of the characters, although others may well have a different opinion.

Horror Fiction and A New Mythos

It is only in much later, and recent, works – such as the somewhat chilling story Eulalia: Dark Daughter of Baphomet – that Myatt seems to have found a suitable, original, evocative, and rather sinister voice, and produced stories that are both interesting and intriguing, even though the writing style seems contrived and gauche at times.

In Eulalia⁽²⁾ – and the related three stories Jenyah, In The Sky of Dreaming, and Sabirah – Myatt (writing as either Anton Long or Algar Merridge) creates in effect a modern sinister mythos, for these are stories of powerful, dark, extra- dimensional and – interestingly – female sinister entities (or “demons” or Dark Gods), who often have assumed human form (or rather, occupied and taken over human bodies), and who require “the life-force” of human beings in order to sustain themselves in our world. This is a modern, if somewhat disturbing, update of the vampires of legend and conventional horror fiction, with Myatt suggesting not only that these sinister, long-lived female vampires, from the dimensions of the acausal universe, are living amongst us, actively searching for victims, and able to reward whomsoever they choose with the gift of eternal life, but also that it is possible for us to call such sinister entities forth into our own world to bring chaos and disruption and evil.

In one of these stories – In The Sky of Dreaming – Myatt plays games with time itself, suddenly shifting the time and place of the narration as if to suggest, in accord with his theory of causal and acausal and nexions, that certain “acausal entities” (that is, “demons” or Dark Gods) can alter time itself, or at least the time we, as human beings, are familiar, and comfortable, with.

It is these recent, above mentioned, sinister short-stories – and The Dark Trilogy ⁽³⁾ – that stand out in the Occult sense, with Myatt using words, and phrases (sometimes repeated) to often successfully evoke a sinister scenario, and to, rather seductively it must be said, glamorize dark, satanic, deeds. Which is something of an achievement, in itself, given the lack of literary finesse evident in these stories.

Julie Wright
NYC
October 2011

(This is a revised version of my essay The Short-Stories, and Works of Fiction, of David Myatt, which itself was an enlarged version of some earlier short comments of mine about Myatt’s fiction, to which comments I gave the title Concerning David Myatt’s Short-Stories and Works of Fiction.)
Notes:

(1) The story One Connexion is available in html format here – One Connexion.

(2) The Eulalia story is available in pdf format (c. 115 kB) here -  Eulalia.pdf

(3) ‘The Dark Trilogy’ is described as A Sinister Concerto in Three Movements, and contains three linked short stories, entitled Nythra, Kthunae, and Atazoth.

Article source – http://www.davidmyatt.ws/the-fiction-of-david-myatt.html

David Myatt

The Life and Poetry of David Myatt

Myatt’s Life

The poetry of David Myatt is the creative work of a man with an interesting history. His life, according to one source, is a modern “odyssey”.

All artistic creations should be judged on their merits, and while the life and former beliefs, political or otherwise, of the artist may be of interest, they should not cloud one’s artistic judgment. In the majority of instances, while the artistic creations are remembered after the death of the artist, their personal beliefs and political opinions are long forgotten.

Outwardly, Myatt’s Promethean quest is now generally known – involving as it did, among other things, a study, in the Far East, of Martial Arts; the violence of ultra-nationalist white supremacist politics; periods as a vagabond; two jail terms for violence and one for running a gang of thieves; personal involvement with Islam, Buddhism, Taoism, Hinduism, Christianity, Paganism, the occult; and membership of a highly secret military organization, set up by British government during the Cold War, to conduct sabotage and assassinations. In complete contrast, his interior personal life is much less well-known.

It may have been that his first period as a vagabond, in the 1970′s, was prompted, in part, by a series of ultimately unhappy romantic liaisons, one of which led to the young women in question moving abroad where she gave birth to Myatt’s daughter. This series of events does seem to have inspired some of his early poetry, as did his first marriage, which failed when his wife ran off with a younger woman (who, incidentally, was the dedicatee of Myatt’s translation of Sappho’s poetry). His second marriage ended with the death, at the age of 39, of his wife from cancer. The failure of his third marriage led him to spend another period as a homeless vagabond, in the hills and Fells of Cumbria, a period which inspired him to produce more pagan poetry before he returned to writing about that second love of his life, women. For if there are two themes which consistently run through his poetry, they are Nature, and women. Indeed, he once remarked that “I often feel that some women embody the beauty, the numinosity, the joy, the sensuality, of Nature.”

This romantic love of women is evident in his semi-autobiographical short-story entitled One Connexion; and in a manuscript he wrote over two decades ago – about a relationship involving two women – to which he gave the title Breaking the Silence Down, and also in many of his poems, and in several of his letters to me:

“So it was that I then, as now, remembered a wisdom of years ago, forgotten in the artificial turmoil of political, religious, plots, of chasing ideological schemes and promethean dreams. Remembered especially when I, only months ago, in her, my married lover’s house, awoke and she, my new love, lay warm, naked and half-asleep beside me, our limbs, our bodies, our feelings, entwined, and there was no need to speak, to leave. We seemed one, then, as when our passion joined us and we would lie, wordless, looking, smiling, gently moving, touching, in that beautiful calmness of love.” (A Learning: Hand written letter, by Myatt, addressed to JR Wright, dated Nearing the Winter Solstice; postmarked December 17 2002.)

It is my own, personal, view that, in order to understand Myatt himself, we must look beyond the many journalistic clichés written about him to his poetry, for much of this poetry is profoundly autobiographical, and seems to express “the real Myatt” behind the façade of the various political, religious and occult rôles he has assumed, and played, during the past four decades.

Myatt’s Poetry

Many people, myself included, believe that it is one of the aims of Art to elevate us and raise us up and away from the mundane world. The poetry of David Myatt is decidedly non-political, and if it can be categorized, it is “pagan”, Nature-loving, rather mystical, and empathic. It is also highly individualistic, not to say romantic.

What we find expressed in much of this poetry is a profound desire for a more natural and a more human way of life. We also discover, in his poetry, a sensitive man, in love with Nature, who seems to enjoy the company of women far more than the company of men, and who finds:

There is much that is beautiful
But nothing that surpasses the beauty some women
Reveal
Through their eyes

(The Silent Wisdom)

It seems thathis diverse peregrinations, adventures, travels, wanderings and involvements have inspired his diverse poetry, and it is therefore not surprising that some of his poems are about love, the joy of love, and the sorrow that often arises when love ends:

It was a calm night
Perfumed by moon
Which drew droplets of fractured
Light to my pillow and relief
To the majesty of her flesh

(Summer Love)

These are the moments of an exquisite silence
As we lie together on your sofa, holding, pressing
Our bodies together
As I, gently, stroke your face and hair
And you kiss each finger of my hand.
(One Exquisite Silence)

Only in passion did we glimpse in moments a beauty
Beyond -
As when, satiated within our lover’s arms,
Our being relaxed to journey in defiance of our life
To where some gods were born
While rain played as rain played upon those panes of glass
And a Church clock tolled its ten amid the morning city noise
In her Apartment
When we who waited warm in bed should long ago
Have been upon our way to work.

(Only Relate)

This week will become the month of loss,
This month a toil endured
As when the weary soil, drought-kept,
Waits, waiting, to bring forth flowering joy from seeds,
Like memory, sown from tears that are earth’s rain,
My pain.

(Such A Poem As This)

I have no sentence of undisputed meaning
To describe the feeling
As I entered to hear the organ playing Bach:
There was no Time
No century of belonging
Only a leaving in an inward implosion
As I stood, unaware of who or what I was.

But she was real, this goddess
Who played with thin fingers
Creating in an instant a divinity
Of love
Her wraithe form almost swathed in black:
She looked up, once, as I sat astounded,
And smiled in concentration.

(Playing Bach)

I had gone, unannounced, unexpected,
To see them kiss as they stood
Near her window.

Each false Spring is a lesson
Which Nature slowly learns
As harsh Winter in returned
When stark frost, chilling,
Creeps to crack some bursting buds:
Poems cannot change this
Just as Summer is not Summer
Without Spring

(Shadow Game)

But no spell, no wish
Brought my distant lover to me
And I was left to run slowly
Back
And wait the long hours
To Dawn.

By the fire, I think of nothing
Except the warmth of my love
No longer needed.

(In The Night)

Always a dream or a memory
Lead us on
And we wait like children
Trusting in the spirits of the Earth.
We love unsuspecting
While they our lovers scheme,
Succour themselves on our blood
And bleed us dry
(Letter)

Bereavement

Some of Myatt’s most intensely personal poetry was written in the months and years following the suicide of his fiancée. Of that event, Myatt writes, in a sad yet poignant poem:

What have we to give them, now?
What have we but words said,
Unsaid, deeds done or promised unfulfilled?
What have we to give them now -
Too late the love, the words, the effort
That might have saved them:
Too late this knowing of such sadness and such grief….

How do we, can we, live when guilt at our living
Wakes us in the late or early night
And we hope, pray, believe:
But this is life – they are gone; dead, taken from us
And no words, no deeds now can redeem or save them:

So we move from night to day to night -
We, the living-dead that our dead leave alive.

(We Are The Ones The Dead Leave Behind)

Gradually, and after well over a year, he records a change of mood:

Yet, in moments,
A certain calmness calms:
Grown, growing – uninvited, unexpected -  as the warmth of this morning
Measures out six seasons since her death
While the toiling species toils
Trapped
In Time through ego;
No gentle wisdom, no empathy, there
Only a painful birthing of colourless dull abstractions.

So I sigh, one prism so briefly placed on Earth
Among some dewy grass.

(This Dewy Autumnal Grass)

Then perhaps, unsurprisingly for him, comes some solace, from Nature, recorded in his latest poem:

So this is Peace:
As the Sun of warm November
Warms and the grass grows with such mildness.

No strife, here;
No place beyond this place
As Farm meets meadow field
And I upon some hessian sack sit, write
To hear some distant calls from hedged-in sheep:
No breeze
To stir the fallen leaves
That lie among the seeds, there
Where the old Oak towers, shading fence
From Sun
And the pond is hazed with midges.

(The Sun of Warm November)

Conclusion

Given Myatt’s quite profuse poetic output, of – to date – several hundred poems, it is to be expected that there is some variation in quality. Or, perhaps I should say, there are certain poems that do not resonate with me, and others which do, although Myatt himself admits, in a recent letter, and in answer to a question about his poetry, that: “Of all my profuse poetic scribblings, I can find only half a dozen or so that I can bear to re-read and which are, in my opinion, good. Some others may just be passable, but there are many – the majority, again in my opinion – which are lacking in either style or profundity, or both, and which perhaps should be forgotten…” (Private hand-written letter, by Myatt, addressed to JR Wright, which he dated 25.vii.08 CE.)

In the end, as often in artistic matters, it is perhaps a matter of individual taste, of whether one “likes” – or feels an affinity for – certain poems, rather than a question of pure intellectual aesthetic judgment or critical analysis based on some contrived academic theory. For that, surely, is what good poetry should do – move, us, emotionally, and possibly express something which we ourselves may have felt or experienced but cannot quite find the words to describe. Certainly, in my view, many of Myatt’s poems express something quite touching about Nature, love, sadness, and about our rather wistful human condition.

In conclusion, if David Myatt is to be remembered, it will hopefully be for his poetry, his mystical ‘numinous way’ philosophy – and possibly for his Greek translations – rather than for his previous nazi or Islamist writings, his past political associations, his alleged occult involvements, or his Faustian quest among the religions of the world.

J. R. Wright
NYC
2011
(Updated from original dated 2003)

Relict – Some Poems by David Myatt (pdf)

Personal Letters of David Myatt (Part One) (pdf)

Article source -

http://www.davidmyatt.ws/bnotes.html

Por Qué Admiro a Adolf Hitler Por David Myatt

Admiro a Adolf Hitler porque sé que que era un hombre bueno -un hombre noble e idealista que luchó con firmeza para crear un mejor modo de vida para su gente. He sido testigo de todas las mentiras que se han dicho, y se siguen diciendo, sobre Adolf Hitler -y sé que no era la persona de la que sus innobles enemigos hablan.

Admiro a Adolf Hitler porque sé que devolvió al pueblo alemán, a quien amaba y cuidaba, su dignidad, su honor y su libertad. Admiro a Adolf Hitler porque creó y llevó a la victoria un Movimiento revolucionario cuyos ideales fueron y son importantes no sólo para el pueblo alemán, sino para todos los Arios: para todos aquellos que sean de raza caucásica.

Este Movimiento que él creó y lideró sigue vivo hoy en día. Vive en nosotros, que nos enorgullecemos de llamarnos Nacional-Socialistas. Yo soy Nacional-Socialista porque quiero que los Arios, como raza, recuperemos la libertad que hemos perdido. Soy Nacional-Socialista -seguidor del Nacional-Socialismo de Adolf Hitler- porque quiero que mi pueblo Ario viva un modo de vida noble y honorable en una sociedad igualmente noble y honorable.

Adolf Hitler y el Nacional-Socialismo no son lo que sus enemigos les han hecho parecer. La verdad sobre Adolf Hitler y el Nacional-Socialismo ha sido oscurecida y suprimida durante cincuenta años. Sé que el Nacional-Socialismo representa algo noble y bueno. Sé que el Nacional-Socialismo es un movimiento por la libertad y el honor Ario, y contra la tiranía politícamente correcta y anti-Aria de ahora.

En mi vida he conocido y experimentado la belleza y la armonía. Esta belleza y armonía ha llegado a mí, por ejemplo, a través de música sublime y civilizada, como la compuesta por J.S. Bach. Lo he experimentado en un caluroso día de verano en los campos ingleses, caminando entre páramos y escuchando cantar a los pájaros. Ha llegado a mí a través de la cálida sonrisa de una encantadora mujer Aria y la gentil sonrisa de su joven hijo agarrando su mano mientras los dos caminaban por la orilla de un río en un día de otoño. Esta belleza ha llegado a mí mientras escuchaba un coro de jóvenes cantando centenaria música eclesiástica en una antigua catedral…

Por supuesto, muchos dirán que soy un idealista inexperimentado y utópico. Y, por supuesto, lo soy. Pero al menos he intentado convertir en realidad mi noble visión, mis nobles sueños, y sé que debo seguir intentándolo -a pesar de las dificultades, a pesar de las mentiras que se han dicho y se siguen diciendo sobre el hombre que admiro y su Movimiento al que pertenezco.

Sé que la mayor parte de mi propio pueblo cree en esas mentiras. Sé que no entienden el Nacional-Socialismo como la representación de algo bueno y noble -algo civilizado. Sé que, a causa de las mentiras que se han dicho, ellos no se identifican con el Nacional-Socialismo en su deseo por la libertad, la justicia y la armonía del orden.

También sé que es improbable que ellos se convenzan y sean persuadidos por las palabras que estoy escribiendo. Pero debo intentarlo. Debo tratar que conozcan lo que sé y entiendo que es verdad, ya que haciéndolo mantengo viva la pasión por la libertad y el honor Ario que vive en nuestros corazones. Hablando y escribiendo estas palabras expreso la esencia del Nacional-Socialismo -más allá de los esloganes y los programas políticos. A través de mi vida y mis palabras doy voz al noble idealismo que inspiró a Adolf Hitler y su movimiento Nacional-Socialista, y aún inspira a aquellos que se consideran Nacional-Socialistas.

Fundamentalmente, admiro a Adolf Hitler, y soy Nacional-Socialista, porque deseo vivir rodeado de los míos en una floreciente y civilizada sociedad Aria, entregada a la libertad y la justicia. Deseo vivir en una sociedad que valore y defienda el honor, que tenga un objetivo noble y evolutivo, y que de este modo continúe el trabajo de la Naturaleza creando individuos mejores y más evolucionados. Esa sociedad estaría en armonía con la propia Naturaleza.

Soy Nacional-Socialista -seguidor de Adolf Hitler- porque me desagrada, y a veces odio intensamente, el mundo actual, decadente, injusto e innoble, con sus crímenes, sus drogas, su suciedad, su egoísmo, su materialismo, su falta de idealismo y su total desconocimiento del objetivo noble y evolutivo de la vida.

En esencia, soy Nacional-Socialista porque me preocupo de mi gente y la civilización que ha creado, la noble cultura Aria. Y quiero que mi pueblo sobreviva, prospere y viva en libertad.

D. Myatt, c.1997 ce

Sources -

http://taringadescargas.net/apuntes-y-monografias/13403232/mi-admiracion-david-myatt.html

http://herrenblut.wordpress.com/2009/05/21/archivo-myatt-vi/

David Myatt

Вот статьи которые написал David Myatt по теме работ Гераклита, в которых вносятся существенные коррекции в значения переводов некоторых важных сохранившихся фрагментов:

Heraclitus – Notes on Fragment 53
http://davidmyatt.wordpress.com/heraclitus-notes-on-fragment-53/

Notes on Heraclitus Fragment 80
http://davidmyatt.wordpress.com/2011/04/13/notes-on-heraclitus-fragment-80/

Heraclitus – Fragment 112 (The Balance of Physis – Notes on λόγος and ἀληθέα in Heraclitus)
http://davidmyatt.wordpress.com/heraclitus-fragment-112/

Heraclitus – Fragment 123 (Φύσις κρύπτεσθαι φιλεῖ – Physis, Nature, Concealment, and Natural Change)
http://davidmyatt.wordpress.com/heraclitus-fragment-123/

The Abstraction of Change as Opposites and Dialectic
http://davidmyatt.wordpress.com/2011/04/08/the-abstraction-of-change-as-opposites-and-dialectic/

и связанная c этим статья:

Culture of ἀρετή

http://davidmyatt.wordpress.com/about/the-culture-of-arete/

Для тех кто может сомневаться есть ли David Myatt автортетным человеком чтобы писать на эти темы – да, он не имеет научных степеней, но зная древне-греческий и через собственные πάθει μάθος (также он есть ‘основателем’ Ордена Девяти Углов/ONA, который Орден основан на πάθει μάθος) он смог увидеть то о чем он пишет, в отличие от многих академиков, оторванных от жизни и не видящих живого контекста древних текстов.

Erich Torn
Друг Базальтового Города

David Myatt

Interviews, Journalists, The Police, and Pathei-Mathos

Interviews

During the course of my political involvements, I gave four interviews to journalists, as one is inclined to do in the hope, however naive at the time, that one might thus publicized in a positive way the political cause or organization one is involved with.

Two of these interviews occurred during my time in Leeds and involvement with the NDFM, the other two during my involvement with Combat 18. It should be noted that the article that appeared about me, in 2006 CE, in The Times newspaper, under the main heading Muslim Extremists in Britain – like other similar newspaper articles – was about me, and not based on a direct, personal, interview. Instead, the comments attributed to me in that and other such articles about me are mostly taken from my writings, or from what others have reported I may, or may not, have said. Other articles about me, as in the case of various Searchlight ones spanning some fifteen years, are political concoctions based on rumours, hearsay, unproven allegations, speculation, and a few assorted facts.

Of these real interviews, only one interviewer had the integrity to write an article containing a fairly accurate summary of what I said, and only one interviewer (unsurprisingly, the same one) had the integrity to produce an article which gave a reasonably accurate impression of me, as I was at the time. The other three all seemed, for some reason, to have some political, or perhaps some personal, agenda, which led to them to produce somewhat biased articles.

The person of integrity was Nicholas Witchell, who was then a student at Leeds University, an aspiring journalist, and editor of the student newspaper, in which newspaper the two page article about me was printed, under the headline Evil Genius. This was to be my second interview, and Nicolas Witchell, perhaps not surprisingly given the integrity of personal character he revealed to me at that time, went on to have a very successful career in journalism and broadcasting, becoming, for many years, the main newsreader for the BBC’s early evening television news, and later on, their Royal Correspondent, probably one of the best jobs in British journalism.

My first interview, however, was a few months before that, and not long after the formation of the NDFM, and during the interview I briefly mentioned how it might be possible for chaos to be created by subversive means, and subversive groups, as a prelude to a revolution which an NS movement could take advantage of, an idea I had been discussing for a while with several Comrades, including some in Column 88.

The journalist promised to let me read his final copy before it was published – a condition I had specified before giving the interview – and several photographs of me were taken, with him suggesting I hold something to do with the Occult, since he had noticed I had a collection of horror, and Occult, fiction (most of which in fact were given or loaned to me by Eddy Morrison). Perhaps foolishly, I agreed, holding up some Occult thingy which Joe Short had given to me a few days before. Our conversation lasted for about half an hour, during which the journalist took a few notes (it was not recorded).
I assumed that he would simply recount what I had said. Of course he neither showed me the article before publication, nor printed what I said, except for one short sentence about causing chaos. The journalist also made some rather silly allegations about animal sacrifice, which were investigated at the time by both the Police and the RSPCA whose conclusion was that they were fabrications concocted by the journalist, and perhaps, as I concluded, to get his name on the front page of the newspaper and sell more copies.

What surprised me (and to be honest, upset me, for a while), after this interview, was how so many people believed everything the journalist had written, without bothering to ask me for my side of the story. As if just because something was printed in some newspaper or other then “it must be true” or – as the cliché of mundanes goes: “there is no smoke without fire.” And it was then that I learnt several valuable lessons: just how easily people can be manipulated, just how dishonest and conniving (and thus dishonourable) some journalists seemed to be, by nature; and just how powerful the established Media was, able make or break a person’s reputation.

During my time with the NSM and Combat 18 I had occasion to give two more interviews, one with the journalist Nick Ryan, and the other with Nick Lowles, who worked for the Searchlight organization. Why did I give those interviews? Because I still, even then, despite many years of political involvement, believed that I, in trying to be honourable, should give people, including my political opponents, and even journalists, the benefit of the doubt. I bore them no personal malice since I neither liked or disliked them before I met them in person. But I was to be, rather sadly, disappointed, by their subsequent behaviour.

The first of these two interviews was with Ryan. We had arranged to meet on the top of the Malvern Hills, but he did not turn up, no doubt fearing an ambush, or an attack, or something equally silly. Perhaps he had heard rumours that I always carried a weapon, be the weapon a knife, a swordstick, or a .22 Bersa pistol, and perhaps he had heard that I was “a bit of a psychopath” who had no compunction about using such a weapon.

So, another meeting was arranged, at the small Tea-Shop on Malvern Railway Station – a public place, where no doubt he felt safe, and one which would make a good stop-off for me on one of my long cycle rides. We talked about politics, and especially about the NSM and Combat 18, and also a little about Martial Arts, which he had an interest in. I was affable, and honest – although somewhat circumspect as to where I was living – and my opinion of him was then not unfavourable.

However, when his version of our encounter appeared in print, in his book entitled Homeland, it was clear that he seemed to have some political or personal agenda, for his account was somewhat biased, and seemed deliberately, if not rather cunningly, designed to give a quite negative impression of me. Which negative impression, cunningly manufactured, was and is perhaps not that surprising given that Ryan was a friend of those associated with the anti-fascist political Searchlight organization, and had an especially close relationship with Nick Lowles [1].

Ryan wrote:

Myatt draws inspiration from a fanatical devotion to Germany in the 1930s. “National Socialist Germany is the closest thing to there being a cultural expression of something which is natural and healthy for Aryan peoples,” he says in a polite, soft-spoken accent when we meet at the tea shop in Malvern station, surrounded by oblivious old-age pensioners.

Listening to Myatt is a surreal experience. A slim, diminutive figure dressed in bright cycling gear and sporting a huge beard, he has a passion for toasted tea cakes and translating Greek literature.

As someone was later to write about Ryan’s piece:

Notice how in just a few paragraphs Ryan paints his own picture of Myatt – as a rather strange diminutive fanatic. The impression that Ryan wants to create – and does, for most of his readers – is of Myatt as some weird character, whom you just cannot take seriously.

Note, for instance, how Ryan states that Myatt has a fanatical devotion to Germany in the 1930′s – quoting a few words by Myatt out of context, omitting Myatt’s later remarks about Myatt’s own revision of German NS ideology, evident in Myatt’s ethical National-Socialism and his Reichsfolk group, and omitting how even some of Myatt’s opponents (as evident for example in one Searchlight article) considered he had attempted to revise Hitler’s National-Socialism. Thus, Myatt certainly did not have a fanatical devotion to Germany in the 1930′s – more like a devotion, at that time, to his own version of that ideology.

Note, for instance, how Ryan states that Myatt is a slim diminutive figure – whereas if Ryan was being truthful and unbiased he could have written something like, “Myatt is five foot nine inches, and fit for his fifty years, due to his work as a farm laborer and competing in cycle races…” Myatt’s height, by the way, is average for men of his generation.

Note also how Ryan states that Myatt has a passion for toasted tea cakes, whereas Myatt simply ordered a tea-cake (and tea) in an establishment that only sold tea-cakes and sandwiches, and just stated that he liked tea-cakes.

Note how Ryan states that Myatt is dressed in bright cycling gear and sporting a huge beard. Conveying the impression of a rather weird person. The simple truth is that Myatt was dressed in bright cycling gear because of cycling long distances on busy roads – which makes sense, although Ryan makes it sound eccentric; and as for the socalled huge beard, see the photograph of Myatt above, where Myatt’s red-beard (which goes with his green eyes) is not “huge” by any standards, and never was.

The second of these two interviews was with Nick Lowles. As someone later wrote about this encounter, since he was there:

Myatt is interviewed at an Inn in Craven Arms, Shropshire, by Nick Lowles of Searchlight, who – fearful of Myatt’s reputation as man of violence who “always carries a weapon” – brings along a “minder” and declines Myatt’s suggestion to meet elsewhere, fearing an ambush. Unknown to Lowles, several supporters of Myatt are already present in the Inn. Lowles tries to get Myatt to admit to being Anton Long, mentioning a PO Box in Hereford which he claims is “proof”, but Myatt politely replies that he was, for a short while only, merely doing a favor for a long-standing friend whose views he did not share. Lowles eventually gets angry – shouting at Myatt: “Why don’t you just admit it!” – but Myatt remains calm and polite and repeats his denial. Myatt was later to write that he had mentioned this friend several times before, including to Professor Jeffrey Kaplan (see footnote #51 of Kaplan’s book Nation and Race).

Some of Lowles’ fellow travellers subsequently and incorrectly claimed that I had, during this conversation, “admitted to being Anton Long”. Lowles also claimed that, at the time of the interview, I was living on a farm in Shropshire, with my good friend Richard Moult, although the truth was that I was, as I had been for years, living with my wife and family in a village near Malvern – a fact I assumed a journalist such as Lowles would have ascertained, or could easily have ascertained. This false claim might perhaps indicate something regarding the veracity of other claims made by Lowles.

Note that neither Ryan nor Lowles – nor anyone else who has written or spoken about me in the Media or in print over the decades – took the trouble to get to know me personally. All Ryan and Lowles did, as is the usual journalistic practice, was talk to me, once, in some public place for an hour or so or less, and then go away and manufacture their story.

Suffice to say that these two interviews, the last I ever gave, and their consequences and their subsequent use, and the attitude, character, and intent of those two individuals described as journalists, provided me with more opportunities to learn from experience, a learning which aided my insights into abstractions and how some individuals can, it seems, so easily behave in an unethical way if they believe that what they are doing, or what they believe in, is right and just.

Thus such individuals as Ryan and Lowles – and others such as Gerry Gable – would knowingly or unknowingly put some political or personal agenda before veracity, and use their position and/or their influence (use the power of the Media) to propagate their version of events and belittle or otherwise denigrate individuals they disliked or did not approve of.

That is, their views about someone they had not taken the trouble to get to know personally [2] would be coloured by an overt or an instinctive prejudice, deriving either from their own personal character or from some views, political or otherwise, that they adhered to

In my own case, and as a result of such experiences as these – and many many more similar experiences over the next ten years – I would finally come to the conclusion, expressed in my philosophy of The Numinous Way – that nothing, no cause, no ideology, no faith, no belief, no abstraction, justifies unethical personal behaviour.

Thus, there was to be, for me, and eventually, an interior revolution, a complete change of ethos. Or, perhaps more correctly, I would discover again the simple truths I had felt, though then not rationally understood, as a young curious naive boy in Africa and the Far East. Truths which I had once tried to express, while at University, during an exchange of letters with, among others, Martin Webster.

Ideology, and The Behaviour of the Police

Before my time in Leeds, I had no views about the Police, other than the rather conservative one that they were doing a difficult and necessary job, and thus deserving of support. Even during my time in Leeds, when I was often arrested and appearing “in the dock” charged with various offences, I had no particular views, other than that one should never, under no circumstances, grass on one’s comrades or one’s fellow partners in crime, and that the Police were one’s opponents in a not-too-serious game one was playing, affording them a certain kind of professional courtesy. Perhaps I should mention that my non-political petty criminal activities in Leeds – the gang I organized with the original intent of obtaining money to help finance a political Cause – were victimless crimes, and involved liberating certain goods from certain commercial concerns. These activities were thus all part of the game, whose rules both sides, for the most part, abided by – or at least I did, and most of the Police officers I came into contact with did.

Some incidents, however, presented one with a rather different view. The first was following my arrest by the Yorkshire Regional Crime Squad, when – during some of my interrogations – the members of that squad tried to somewhat bully me, as was sometimes a tactic used, by some Police officers, in those days (the early 1970′s) when their main intent seemed to be to get a signed confession. The second was when, at my last trial in Leeds, at the Crown Court, a Policeman lied under oath concerning certain events leading to, and subsequent to, my arrest. I remember looking at him, from the dock as he lied, and how he turned his face away. It was his evidence which, I believe, was mainly responsible for my conviction then.

But I did not condemn – or judge – the whole Police force on the actions, the behaviour, of some of its members. Rather, I realized that people, even in such organizations where they are expected to act honourably and do their duty, having sworn an oath to do both, were still fallible, error-prone, human beings who could make mistakes or decide, for whatever reason and from whatever motive, not to do that duty in an honourable way. Furthermore, it occurred to me that no organization, however noble it might aspire to be, was or ever could always be right, infallible; or rather, that no organization or group could ever, whatever its training or its idealism, make people honourable – that honour had to arise from within the person, and could not be taught. That no organization, no code, no oath, no amount of idealism, no rhetoric, no exhortations, could breed good character.

Thus, I began to somewhat modify my own beliefs, for I had for some years been living with the illusion, the naive idealism, that if the leadership of an organization – especially a political one – was honourable, and noble, and if its principles and aims were idealistic, then its followers would be also honourable and noble or at least could become so given leadership, inspiration, and motivation.

It was only many years later, during my time with Combat 18 and the NSM, that I stupidly allowed my own judgement to be usurped by the prejudice of an ideology, and so, for around a year, I took a rather dim view of the Police in general, regarding them as my, as our, sworn enemies.

Until that is, I had occasion to be arrested by Police officers from SO12, Scotland Yard. As I have mentioned elsewhere in some autobiographical scribblings:

I made a point, during my first “interview”, of thanking the Detectives for their professional behaviour during their search of my home – for they had indeed acted in a very professional and courteous manner toward us – and it was this, and my subsequent interviews with SO12 officers in London (and on one occasion, in Oxford) – and the professional attitude of the custody Sergeants and other Police officers I had occasion to then interact with – that made me revise my attitude toward the Police.

Thus, again and I almost always did save for that deplorable, short, ideological, lapse, I allowed practical personal experience to guide, inform and learn me; a learning which – combined with a great deal more similar learning – made me, eventually, abandon my adherence to a certain political ideology, and, eventually, abandon politics, all ideologies, all abstractions, and all religions, whatsoever, in favour of my own philosophy of pathei-mathos. Or perhaps, more correctly, which contributed to me developing that particular philosophy of life.

Journalists, Allegations, and Propaganda

For many years – in fact up to and including the present – rumours and allegations concerning my involvement with practical Occultism have been in circulation, and regularly referred to and repeated by journalists, and others, in newspapers, magazines, articles and, latterly, on that new medium, greatly susceptible to the spreading dishonourable allegations and rumours, that has been termed the Internet. One of these allegations is that I am a certain person known as Anton Long.

These rumours, and allegations, derive in part from the aforementioned scurrilous article in 1974 CE in Leeds. In the three decades since that interview, only three people, on hearing or learning about such rumours and allegations, have had the decency to ask me, in person, “for my side of the story”. The first was Colin Jordan, the second was John Tyndall, and the third was Steve Sargent.

I have, when asked in person, or via impersonal means of communication such as letters, always denied such allegations of such involvement, as I have, on numerous occasions, challenged anyone to provide evidence of such accusations. No such evidence has ever been forthcoming.

I have also, on a few occasions, challenged some individuals to a duel with deadly weapons, according to the etiquette of duelling, for repeating and spreading such rumours and allegations, two of these individuals being Nick Lowles and Nick Ryan. Not one of the individuals so challenged to a duel had the honour to accept, or issue a public apology in lieu of fighting such a duel.

Such challenges, the lack of evidence to support such allegations and rumours, and the refusal of those so challenged to a duel of honour to either fight that duel of honour or issue an apology, reveals the truth of this particular matter – at least to those possessed of arête.

Why have such rumours and allegations persisted? Perhaps there are two simple reasons. First, because some people, lacking empathy, have had and probably still do have a vested interest, or motive – political or otherwise – in trying to discredit me, because to them I am not an individual but rather only a nazi or a fanatic or some weirdo or whatever; second, because some people are just dishonourable or irrational by nature, and so make instinctive judgements based on their own prejudices, and/or they believe what they hear or read without ever bothering to do their own research, and/or they lack the ability to rationally consider the matters for themselves and certainly lack the personal character to give someone the benefit of the doubt.

Thus, in some ways, the persistence of such rumours and allegations may well be a tribute to our current human condition and our current societies. Of how so many people are still in thrall to abstractions and still prejudiced – and so judge others on the basis of such abstractions or on some instinctive ignoble prejudice – and of how current societies seem to militate against, and even to actively discourage, with their impersonal means of communications and their Media, that direct and personal knowing which is the basis for all ethical judgement.

Or, expressed another way, the traditional gentlemanly virtues and their cultivation are no longer the standard which individuals are expected to aspire to and which mark someone as a rational, cultured, human being: as someone of arête. Instead, in their place, are the vulgar standards of Homo Hubris and the slyness of the hubriati, a slyness much in evidence in the accepted journalistic practice of (1) bribing corrupt Police officers and government officials in order to obtain confidential information about individuals; (2) hacking/intercepting people’s private telephonic/internet communications; (3) hiring private investigators to follow individuals and gather information about them; (4) hypocritically attempting to excuse their own dishonourable and often malicious personal conduct by making the spurious claim that what they write or say is ‘in the public interest’ when not only is this so-called ‘public interest’ an unethical abstraction but also when they as individuals would be offended if someone used their own hack journalistic practices against them and their own family.

Conclusion

My own experience, my pathei-mathos, manifest in my philosophy of The Numen, leads me to the conclusion the most if not all modern Media that concern themselves with the deeds and lives of individuals – from un-scholarly books, to newspapers, to television news programs and political documentaries, to magazines, to the World Wide Web – are by their very impersonal and mass-media nature unethical. Why? Because they are un-numinous, and encourage and often embody hubris, being as they are the realm of personal opinions, hasty judgement, and misapprehension, and the abode of those for whom ‘a story’ or some personal/political agenda/prejudice or ‘their career’ or some unethical un-numinous abstraction (such as ‘the public interest’) come before honour, empathy, and the reasoned judgement of a personal knowing that has extended over a lengthy period of causal Time and/or been based on an extended period of scholarly research.

A corollary is that those who use such Media as sources of reliable information, as a guide, as a or as the basis for their judgement about someone or some many, are themselves being unfair and uncultured because lacking in the following necessary virtues: (1) a reasoned, balanced, and thus ethical, judgement; (2) the empathy of manifold direct personal contacts; and (3) a scholarly research and/or a personal knowing extending over many years. Virtues which are the genesis of a genuine understanding of, and thence an unbiased knowledge of, another human being; and virtues which rapid, impersonal, mass means of modern communication actively discourage and which are seldom, it seems, cultivated and employed by those involved with and using such modern means.

David Myatt
2011 CE

This is a revised version of an article which was included in early editions ( ≤ 9 ) of Myngath.

Notes:

[1] This friendship, for instance, is mentioned by Heidi Beirich, of the Southern Poverty Law Center, in her 2004 review of Ryan’s book.

[2] A personal knowing of someone, extending over a period of many months if not a year or more, is in my view the only honourable way to form a reasoned opinion about someone. For honour means we strive to treat other human beings in a fair way; ignoring what others have said or written about them; ignoring their past (real or alleged); and giving them the benefit of the doubt unless and until direct personal experience, direct knowledge of them, reveals them to be dishonourable.

David Myatt

Hating David Myatt

Part 27, by Ms PointyHat – Hate Mail About Myatt

Below is an extract from the kind of anti-Myatt hate mail regularly received by anyone and everyone who writes or says anything about Myatt, or who even dares as in this instance to have a link on their blog to David Myatt’s own blog or website.

Unlike most recipients of such hate mail, the recepient of this one decided to make receipt of it public, and so posted excerpts from it, together with his answers.

Which hate mail once again begs the question – why do so many people hate Myatt to such an extent they become obsessed with him and have to indulge in attempts to discredit him by any and all means?

[ begin quote ]

” I recently received a piece of hate mail from someone that must have gotten my email address before I took my contact info off of this blog. Because this piece of mail was so venomous, I can only post a few excerpts, which I am going to edit to some extent. Let me first explain that the person writing this note claims to be a “teacher of oneness”. Let me secondly explain that blatant insults and name-calling are really boring. If you are going to jab at me at least do it with style. I try to do the same here. That way we can all laugh about it. Without getting too descriptive, I will say that the kind of hatred that motivated this email was rather telling of the times and the psychological state of people today. Especially when this person said things of a personal nature about my mother who recently passed. But considering it comes from a proud oneness teacher, I am in no way shocked. I want to answer the main parts if there are any. The writer’s note is in red.

Dear Sir,

….I notice that you linked David Myatt on your sidebar. You are aware of his nazi jihad sympathy? How bout Order Of Nine Angles? Ring a bell? Anyone…? Anyone…?

First of all, let me say that David Myatt did indeed have those affiliations in the past. Secondly extreme living of the type David Myatt has lived often times causes various types of masks to emerge. These masks, in a manner of speaking, come before one is able to overcome the darkness that essentially shrouds the sanctuary. A genuine search is a brutal journey, not a walk in the park. Genuine seekers on a highly active path don’t sit at home reading books while the world passes them by. They will always engage in an active form of confrontation. Had you bothered to check out the link, you’d know that David Myatt no longer carries those affiliations (even regretting them), but has in fact uncovered truths of a kind that the writer of this email is most likely incapable of understanding. This idea of masks and wearing masks has a very long history in the realm of initiation and almost always refers to the various facades we create in order to hide from our Seraph, while we are in a state of rebellion against the divine.

Whoever wrote this email must have saw that link within the first half-hour I posted it. I decided to take it down a few hours later and didn’t put it back up until after reading his email and deciding to write this post. Knowing Myatt and his past, I rightly figured some readers, particularly those that have an ax to grind with me, would jump to conclusions and label me a “nazi”. However, I am not in the business of beating around the bush. I have always admired the extreme individual as long as their extremism is for the purpose of uncovering the truth of what they are and not some political or social ideal, which are merely a facade. Radical and oppressive internal baggage/debt requires radical deeds and a major over-hauling of ones personal identity. It is not unlike honest seekers to get involved in these types of groups both left and right at some point in their life. The issue is whether or not they will transcend them instead of falling prey to them.

…I think you might be a nazi idiot to. You don’t get oneness the way you should.

I am not nor have I ever been involved with nazis. I admit, however, to knowing some of them when I was younger. I have never been the following type, so the accusation again falls flat. I am absolutely independent and despise liberalism and conservatism in equal measure. I don’t involve myself, ever, with these types of entrapments. And even if I did, I should be free to think whatsoever I choose. All things are neccesary and exist as a part of a long process of reconciliation. As opposed as I am to the teaching of oneness, gnosticism, and the new age, I recognize that they also serve a purpose and are therefore necessary to this time. I would never deny a person the right to believe what they want to believe. However, the purpose of this blog is to show a different view or dimension of things for the sake of consideration [...]

…your(sic) obviously a fundamentalist jesus loving bifot(sic).

At this point it is clear that “BA” who is the author of this letter has angry, shaky hands. Certainly I am no fundamentalist. I am, however, a huge fan of George Macdonald and other Christian writers whom I believe express the first-century Christian tradition, (not Gnosticism which came much, much later) which is now essentially lost to the world and to the modern evangelical movement.”

[ end quote ]

Screenshot (click to enlarge)

Source – http://wellofhighstrangeness.blogspot.com/2011/11/your-hate-mail.html

http://www.scribd.com/doc/72650495/A-Practical-Guide-to-the-Strategy-and-Tactics-of-Revolution

The above document bears Myatt’s alternative title, The Strategy and Tactics of Revolution.

A Practical Guide to Aryan Revolution is the document that, it was claimed, inspired David Copeland [1] [2].

I’ve been informed that the text is complete except for the two most controversial parts. These are: (1) section 4 of part two – entitled Racial War, and (2) the appendix to part two which gave instructions, complete with diagrams, in bomb-making, and which were taken from The Whites Wolves document (printed and distributed in 1994) also attributed to Myatt [3].

The Racial War section is mentioned in several references, including an article in Searchlight and a 1999 article by Michael Whine [4].

References

[1] Mark Weitzman: Antisemitismus und Holocaust-Leugnung: Permanente Elemente des globalen Rechtsextremismus, in Thomas Greven: Globalisierter Rechtsextremismus? Die extremistische Rechte in der Ära der Globalisierung. 1 Auflage. VS Verlag für Sozialwissenschaften/GWV Fachverlage GmbH, Wiesbaden 2006

[2] BBC Panorama. “The Nailbomber”, broadcast June 30, 2000

[3] Searchlight, July 2000

[4] Whine, Michael. “Cyberspace: A New Medium for Communication, Command and Control by Extremists”