A compilation of some of Myatt’s works, spanning the years 1984 CE to 2008 CE and entitled Liber Dabih, is currently available for download from Heresy Press at

Liber Dabih

The compilation – in pdf format and of approx 700 pages – includes some of Myatt’s poetry, letters, and early National Socialist writings, and was originally compiled and distributed by The Black Glyph Society, an Australian esoteric group. It contains a commentary about Myatt by members of that group, as well as the highly suppositious and very contentious (and since revised) “chronology of Anton Long’s life” written by a member of the ONA, and first distributed in January 2009 CE.

Furthermore, since no dates are appended to any of the items by Myatt contained in this compilation, our advise is caveat lector.

Below is a link to a pdf file (103 Kb) of Two Face: Some Poems by DW Myatt from the years 1974-1979 CE.

Also below is a link to another pdf file (101 Kb) of another small collection of poems by DW Myatt, from the years 1974-2009 CE, entitled For The Cognoscenti.

Two Face: Some Poems by DW Myatt

For The Cognoscenti

Introduction
The downfall of The White Hordes of Homo Hubris, the destruction of their nation-States, of The West itself, is something not only to be desired, but also striven toward by all practical means.

Why? Because as mentioned in Chapter Two of The Mythos of Vindex, “The White Hordes of Homo Hubris…have consistently and for many centuries been the destroyers, par excellence, of The Numinous.” In addition, it is and has been The White Hordes of Homo Hubris (Footnote 1) who are and who were the natural allies and the footsoldiers of the Magian, and who are responsible for the present triumph, in the West, of the Magian and the Magian ethos, which triumph has enabled the creation of the tyrannical, dishonourable, modern nation-States with their abstract laws, their materialism and their mechanistic so-called “progress”. For is The White Hordes of Homo Hubris who – doing the bidding of their Magian masters, knowingly or unknowingly – have used brutal force and war to fight and destroy each and every attempt to resist the control of the Magian, just as it is and has been The White Hordes of Homo Hubris who have brutally and ruthlessly put down each and every rebellion against the Magian ethos, and who at the time of writing are engaged in yet another war against those who seek to free themselves from Magian control and who desire to live in communities free of the stifling, un-numinous materialistic, mechanistic, Magian ethos.

Why have The White Hordes of Homo Hubris done this? Why are they, and why have they been, the allies, servants and footsoldiers of the Magian? Is it because of their ethnicity – something innate? Or is it because they themselves have enthusiastically adopted, or became infected with, the Magian ethos itself? Fundamentally, it is combination of both these factors.

The Character of The White Hordes

The White Hordes have, and have had for at least two thousand or more years, a certain innate character (Footnote 2). This character is one of arrogant aggression; of arrogant interference; of cunning; and especially of hubris – that belief, that instinct, that impatience – often born from some feeling of “Destiny” – that “they know better”, that they are somehow “more civilized” than others, and that “progress” or change is in itself desirable. In addition, they seem to have some innate desire to manufacture and to identify with – and some kind of addiction to – causal abstractions; to impose categories, -isms, and -ologies upon themselves, others, the world, and the Cosmos itself.

Basically, they are and have been for thousands of years, restless, and have either (1) never managed, en masse, to establish a balance within themselves and so have been unable or unwilling to manufacture – for long – stable, communities and societies which express, manifest and continually presence the numinous, sans abstractions; or (2) have never been able to control, for very long, their primal instincts, their lack of respect for the numinous, and their innate bullying savagery, although they have managed, or rather connived, to convince themselves, and sometimes others, that they, and their ways, are somehow “civilized”, although this so-called “civilized behaviour” of theirs that they have often been so very proud of is and only ever has been at best a thin veneer, and at worst mere pretence, for while showing to others, and the world, a civilized and “honourable” public face, they have hypocritically continued to act, in private, in an altogether different way, as was for so evident, for instance, in the days of the British Raj in India, and of British control in places like East Africa, where the private lives of the individuals did not match the hypocritical high standards they preached about in public and which they attempted to convince people they were examples of.

This utter hypocrisy, this lack of control, this cunning, this aggression, this hubris, this insolence and disrespect of the numinous, this desire for the illusion and the security of abstractions, is so evident, also and more recently, in the behaviour of The White Hordes of Homo Hubris in places like Afghanistan, which they have occupied by force in order to impose their ways, their abstractions, upon the peoples there. Thus, they have yet again disrupted and are attempting to destroy the ways of life of others; and are yet again using force, terror, cunning, lies – and all the other tactics of the insolent – in order to get those peoples to adopt some mythical idealized way of life, which idealized way of life does not even exist and never has existed even in the Western lands of The White Hordes.

Thus, The White Hordes of Homo Hubris are yet again bringing death, destruction, disruption, hunger, and suffering, to others in the name of some mythical un-numinous abstraction. In the case of Afghanistan, it is in the name of the un-numinous abstraction “democracy” and in the name of “peace”, by which the sly White Hordes mean, of course, the so-called “peace” that arises when one surrenders to a bully, that is, surrenders to them.

The character of The White Hordes of Homo Hubris is also evident in their desire to control, to restrain, to “organize” – to try to dominate – Nature. The character of The White Hordes of Homo Hubris is evident in their obsession with causal Time and with “planning”, which obsession anyone who comes from, or who has lived for any time among, other non-Western communities and cultures and cultures, will recognize. For example, individuals who belong to The White Hordes of Homo Hubris will expect others to share their attitude that “causal Time” is valuable, a kind of commodity, and can be measured out, and, indeed, The White Hordes of Homo Hubris have gone to great lengths – as part of their cultural colonialism – to impose their causal Time and their schedules (based on some abstraction), and their causal orientated mechanistic “planning”, on other peoples, world-wide.

Most other cultures, however, have or had an understanding of life as it is – as a slow flow of slow change, in rhythm with Nature, which slow flow of slow natural and local change those individuals accept and which they do not, for the most part, attempt to struggle against. But, for The White Hordes of Homo Hubris, it is constant struggle – for they desire to impose themselves, their “Time”, their abstractions, upon others and upon Nature. For instance, for them, mañana is an irritation, an inconvenience; just as wu-wei is, and just as “InshaAllah” (as commonly used, for example, by Egyptians) is. For The White Hordes of Homo Hubris, a delay of a day, or a week, or more, is unacceptable, just as for most of their kind the subtle delicacy of chadō is a “waste of time”, an irritation, or something “quaint and touristy”; just as the intricacies and meanings of Ram thai – evolved naturally and locally over periods of natural Time – are and were lost on these impatient “foreign devils” and for whom such things are at best something they can momentarily gawp at. For The White Hordes of Homo Hubris have always ridiculed, or dismissed, or seem as inferior, or wanted to change, the natural practices and ways of every single people they have ever come into contact with, from the Native Americans, of North and South America, to the tribes of Africa, to the lands of Khmer and Tai, to the islands of Nihon.

Given their character, their impatience, their hubris and insolence, their desire for an almost instant gratification, their addiction to abstractions, it is no wonder then that The White Hordes of Homo Hubris came to destroy the culture, the communities, the tribes, of others, and have imposed upon other peoples their own unfeeling, their own causal and un-numinous, abstractions, manufacturing thus modern abstract nation-States in place of the subtle numinous culture of Bushido and Samurai, in place of regional small ancestral kingdoms such as Tai, Khmer, and Mon, and trying to destroy and replace the tribal ways of the Ashanti, Afar, Hopi, Tsitsistas, Ndee, Siksika, and the many, many, others whom they often ruthlessly uprooted from their ancestral lands and whom they demanded, often by force, adopt the ways and abstractions of The White Hordes of Homo Hubris.

Now, of course, they and their savants pretend, for the most part, to “treasure and recognize the importance of the world’s cultural diversity”, but what remains of this diversity – after century upon century of military and cultural colonialism by The White Hordes – is for the most part now rootless, not derived from a thriving, living, numinous and tribal way of life which owes little or nothing to the ways, the abstractions, of the West. Such “cultural diversity” is now often only some “tourist attraction” for the tourists of The White Hordes “to enjoy” and gawp at, or something the Western-style governments and nations of other lands have appropriated and which they promote in order to foster a kind of artificial national unity, and a Western-style nationalism, among the citizens of these more-often-than-not Western created new nation-States, over which the West still retains control, directly or covertly, by the threat of military force, by usurious loans, through “aid”, through political and economic blackmail, or by others means.

Furthermore, what The White Hordes and their Magian masters will not tolerate, in the modern world, is another land, another country, other peoples, being free from Western control, free from Western abstractions, and having a way or ways of life that place their own numinous ancestral culture, their own numinous laws, and a tribal way of living, before the mechanistic material “culture” of the West, before the abstract laws of the West, and before the soul-less abstraction of the usury-driven, debt ridden, tax-demanding nation-State. Any and all such attempts by other peoples to free themselves from Western abstractions, Western control or influence, have been and are ruthlessly put down, with the sly bullying White Hordes of Homo Hubris, and their even slyer Magian masters, always manufacturing some “excuse” for their actions, for their intervention, for the crippling sanctions they impose. (Footnote 3)

Adoption of the Magian Ethos

Long before they devolved even further to become – during and after the so-called Industrial Revolution – Homo Hubris, The White Hordes of the old Europe had begun to undermine and disrupt our natural and slowly evolving connexion to the Numinous, based as this connexion was on tribal communities and the law of personal honour. That is, based on a human, individual, scale of things, on personal knowledge of and interaction with and respect for, others, and upon an awareness, often only instinctive, of ourselves as an integral part of Nature. This connexion thus gave rise to a natural and balanced and fundamentally pagan attitude toward life where the individual for the most part had or could strive to have power over their own affairs or at least the basic freedom to defend themselves with weapons and where the only authority was a local, tribal or clan, one, with those in possession of such authority being personally known to the individual and almost always respected by the individual by virtue of being, for instance, clan or tribal elders.

This undermining and this disruption of the numinous by The White Hordes occurred because of their innate restless insolent character, and because of their manufacture of various un-numinous abstractions which – from the times of Ancient Greece – they interposed between themselves and the reality of the Cosmos and which they increasingly began to adhere to or see as “ideals” to be striven for. These abstractions included, of course, the Platonian “ideal” itself, the notion of potestas tribunicia, and the abstraction of a codifiable law, which established the Imperium Romanum. In many ways, it was this abstraction of a codified law, together with the imposition of a remote, impersonal, authority – often maintained by force and almost always sustained by mandatory taxes – which began the unfortunate dominance of The White Hordes and which marked the real beginning of their de-evolution, of their increasing distance from, and disruption of, the numinous. Of their, in brief, wholesale adoption of and belief in profane abstractions over and above the ways of the Numen. For they began to make this abstraction of a codified law and a remote, impersonal, authority, sustained by mandatory taxes, an ideal to be striven for.

However, it was their outward and inward adoption of the abstractions of what became the religion and dogma of the Nazarene that began not only their great and rapid descent back toward barbarism, and thence ultimately toward and into the new subspecies Homo Hubris, but also and importantly led to an alliance with the Magian, which alliance in its beginnings had more to do with usury, avarice and the power of so-called Kings and rulers, than it had to do with changing the world for the worse based on some messianic abstraction or on some prejudiced desire to “civilize the natives”.

Even so, there were times – several times – when some of the peoples from The White Hordes of the old Europe forsook the ways of abstractions and of profanity, and returned to the old ways of balance and a natural paganism. But every time such a natural balance was restored within some communities of the West, it became undermined, and was ultimately destroyed, by the restless insolent abstraction-loving character germane to the White Hordes themselves, often because of the desire to pursue, to believe in, to implement, some un-numinous abstraction; some dogma, so -ism or some -ology, be these -isms or these -ologies deemed to be “political”, social, or “religious”, which terms themselves (politics, religion, social) are of course just more examples of the un-numinous illusive causal abstractions imposed upon the numinous reality of our organic, acausally-imbued life.

What we have now – manifest in The White Hordes of Homo Hubris and their Magian masters, with their modern tyrannical nation-States – is the result of The White Hordes having: (1) adopted and adapted what became the abstraction of the Nazarene (Magian-derived) way of life; (2) having adopted and adapted the Magian principle of usury; (3) having manufactured from the Nazarene abstraction and from their own other abstractions (such as a codified law and a remote, impersonal, authority, sustained by mandatory taxes) new abstractions; and (3) from them striving to implement, because of and using their innate character, these new abstractions, such as modern “democracy”, the modern nation-State, and the mythical desire for so-called “peace” to be established, of course, by and under the aegis of the armed forces led by or dominated by The White Hordes who have manufactured for themselves a world mandate, courtesy of their creations such as the so-called “United Nations”.

Thus was the rough beast – our mortal enemy – born, to slouch toward Bethlehem, where it helped to bring about the Zionist entity, which entity has come to believe that its messianic hour is almost here, at last.

The Tyrannical Abstraction of The State

One of the fundamental problems of our times in the un-numinous, the tyrannical, the impersonal, abstraction of The State, maintained as this abstraction is by mandatory taxes, by an increasingly bullying Police force which increasingly relies upon surveillance and paid informers, and imbued as this abstraction is with a mechanistic materialism, a capitalistic ethos, and the ever-present threat of individuals being incarcerated in some barbaric prison if they break some law which some servant or servants of The State have manufactured in order to ensure the survival of The State and the survival of those oligarchies who control The State and who benefit from its existence.

The modern State – wherever in the West or in the world it is located – seeks to imbue its citizens with either some sort of abstract national pride (for which it has manufactured a lifeless un-numinous so-called national “culture”) or with a belief in some other abstraction of a political, social, or religious nature, just as it assigns a high priority to other abstractions such as “national security” or “national defence”, and just as it uses all the means at its disposal – from the Media to entertainment to sport to manufactured celebratory events to worthless so-called “traditions” to promises about “change” and “progress” – in an attempt to keep its mostly debt-ridden wage and salary slaves reasonably content, knowing that it needs the taxes it steals and extorts from them in order to maintain its existence, and the existence of the parasites who feed upon it and who benefit from it.

For the modern nation-State is, in truth, a large legalized protection racket, demanding you pay “protection money” or you will be visited by their “heavies” (the Police and the other agencies they control) and then either asked to pay even more protection money (a “fine”) or be imprisoned for however long they deem appropriate in their barbaric prisons, which prisons they maintain as a means of persuasion and control. for the so-called “justice” of the State and its flunkies is an abstract, impersonal, “justice” wholly unrelated to the natural and numinous (and real) justice which derives from personal honour – for their abstract so-called “justice”, and their Police forces and their laws, take away the freedom and the ability of the individual to make their own judgement of others, to be responsible for themselves, and to seek honourable redress in a personal, direct, manner.

What all this amounts to is that The State makes the individual rootless, powerless, and undermines and destroys the connexion of the individual to the numinous, for it destroys that natural, numinous, culture which arises from our natural, tribal, human, way of living. It takes away the ability of the individual to evolve in a natural way, for it replaces the natural perspective of Nature and the Cosmos with the perspective of various lifeless abstractions, all of which abstractions have their own lifeless, un-numinous and ultimately causal and mechanistic goals. Even what passes for “religion” or for a non-material Way in such States is lifeless, un-numinous and ultimately meaningless because it is either an abstraction itself (some -ism, some -ology) or because it demands subservience of the individual to its dogma and does not recognize, promote nor accept either personal empathy or personal honour as a basis for insight and for living.

In contrast, a true numinous way of living is never “religious” and never supra-personal; it is never impersonal and dogmatic, and never demands subservience to some impersonal authority. Instead, a true numinous way of living: (1) always arises from, and is part of, a natural tribal or clan-based community who live, who work, together in some locality and who thus know each other personally or know of, or are related to, the others in such a locality, and (2) always allows for, and indeed often insists upon, the importance of individual empathy, of individual experience, of individual change, never ever thus negating those three most fundamental principles of genuine freedom, of our humanity itself: empathy, personal honour, and a learning from direct personal experience, which personal learning builds noble character and which personal, practical and direct experience is far far more valuable than the abstract impersonal “learning” and the “knowledge” and the “experience” obtained in and enforced by impersonal Institutions and by mandatory State schools.

For the birth of this beast, The State, we have to thank The White Hordes of Homo Hubris and the influence of the Magian ethos, and for the continued existence of this beast and its modern progeny we have to thank the alliance of The White Hordes of Homo Hubris and the Magian. However, what began as an alliance has now become, in the last several decades, almost total control of The White Hordes of Homo Hubris by the Magian, and an almost total reliance, by The White Hordes, on not only The State, but also on abstractions, which abstractions now include the new mythos which the Magian and their willing helpers among the White Hordes have developed as one means of control (Footnote 4).

The Downfall of The White Hordes of Homo Hubris

How can we, how should we, deal with this beast, The State, and thus re-establish our connexion to the numinous? First, we have to accept that the peoples of the West – the vast majority of whom are still part of The White Hordes of Homo Hubris – will not, and cannot, suddenly change their nature, and what has now become their character, and neither will they, at least not in the next century or so, free themselves from the control of the Magian and from their subservience to The State. For this State still provides them with, and will continue to provide them with, a reasonable materialistic way of life, and the Magian will ensure that the troops and minions of The White Hordes of Homo Hubris will fight for, and/or obtain by whatever means, whatever resources are needed, wherever in the world they are, in order for their lackey Western States, and their own beloved Zionist entity, to survive.

Given all these things, it is reasonable to suggest and expect and to work toward one or both of the following. (1) That the societies of the West have to broken down and disrupted from within by those who understand the perfidy of the abstraction of The State and who desire to live in either a new numinous, and evolutionary, way, or in a way consistent with their own, non-Western, culture or way of life. (2) That those, external to the West, who have suffered most at the hands of The White Hordes of Homo Hubris – and who have somehow managed to maintain at least some of their own numinous culture or some of their own ancestral tribal ways, and who may not yet be infected that much by the Magian ethos and the new Magian mythos – should begin to free themselves from Western control and Western influence by practical and/or by “spiritual”/cultural means, which practical means includes the use of armed force, rebellion, and insurrection, and which cultural means include embracing a tribal way of life, ancestral or otherwise.

In both of these, the emphasis needs to be moved away from the traditions, the history, the past culture, the current ethos, of the indigenous peoples of the West (the White “foreign devils”) and instead directed toward either (1) that of other non-Western peoples or (2) toward a new numinous and tribal way of living for peoples of any ethnicity, White and non-White. (Footnote 5)

Thus, it is time for a genuine new beginning, away from the West of today and yesterday. Time for the crimes, the oppression, the tyranny, of the West – of The White Hordes of Homo Hubris – to be exposed, to be understood, and for Western ways, values and abstractions to be rejected in favour of the ways, the traditions, the culture, of other peoples and in favour of our new and numinous way. It is time for other peoples to cease to regard and cease to view the West, and The White Hordes of Homo Hubris, as examples to followed and admired, and for the so-called progress and the current prosperity of the West to be understood for what it is: the bloody result of centuries of colonialism; the result of centuries of exploitation of the peoples and resources of the world; the result of centuries of blackmail, extortion, plunder, war, and atrocity after atrocity; the consequence of real holocaust after real holocaust.

Indeed, it is correct to state that the barbarian peoples of the West – despite their sly propaganda to the contrary – are the most blood-thirsty people in human history, having been responsible, during their recent “Second World war” alone, for the killing of over seventy million people, which is equivalent to exterminating more than the whole population of a country such as modern day France. In addition, if one considers the slaughter that the West have been responsible for in the past one hundred and fifty years alone, it is equivalent to exterminating far more than the whole population of a populous country such as modern day Pakistan.

Therefore it is indeed time for Western ways, values and abstractions to be rejected, and for the West itself to be brought down. For the West, with its abstract nation-States, with its White Hordes of Homo Hubris in thrall to the new Magian mythos and fighting for and on behalf of that mythos, is the greatest obstacle to our further evolution; the greatest tyranny to have befallen us in our history, although few among The White Hordes realize this, so brainwashed have they been by the sly propaganda of their nations, and so unaware as they are and have been of true, the evolutionary, purpose of our individual lives. For this modern profane mechanistic materialistic tyranny has taken away from us our numinous tribal ways, taken away our numinous living culture, our empathy, and our personal honour: our freedom to live numinously.

Furthermore, the foundation, the basis, the essence, of the change required to bring about the downfall of The White Hordes of Homo Hubris and their nation-States, is the change toward creating new communities; the change toward new tribes and tribal ways of living, whether these are urban based or rural, and whether or not – in the case of non-Western lands – these are based on or inspired by surviving traditions and surviving ancestral ways. That is, there is and must be a rejection of the abstraction of The State itself, and a desire to embrace the natural, the numinous way, of tribes and clans. The way of the tribe is the way of the future; the way toward a conscious and a continuing evolution, while the way of The State is the way of restriction, of tyranny, of impersonal control.

Hence, the downfall of The White Hordes of Homo Hubris – and of their most perfidious abstraction, the nation-State – begins with peoples external to the West, and with those of non-White ethnicity within the lands of the West. That is, it is time for the non-White peoples of the world to free themselves from the power, the influence, the control, the abstractions, the ethos, of The White Hordes, and to assert themselves; to reject the nation-State in favour of tribes; to either rediscover their own ethos, their ancestral ways, or to develope for themselves new ways, a new ethos, independent from all the un-numinous abstractions of The White Hordes.

In conclusion, the change, the evolution, that we seek to bring about is a natural one; an evolutionary return to what is numinous; a restoration of the balance that has been lost, and this is, in essence, a return to a tribal way of life, a return to and a development of empathy, and a return to the law of personal honour in place of the abstract law of The White Hordes and of the Magian.

This is an evolutionary return because it derives from a knowledge and understanding of the perfidy of abstractions – and especially the perfidy of The State and of conventional religions – and from a knowledge and understanding of ourselves as a nexion. That is, it is based on an appreciation and awareness of the numinous, and is a conscious choice to change ourselves in a natural and numinous way. It is evolutionary because there is no desire to tro to re-create some idealized past or some mythical past way of living, tribal or otherwise. Instead, there is a striving to evolve, to become part of, to bring-into-being, new tribes, to form new communities from these new tribes, and to allow the development of new and numinous and vibrant cultures from these new communities.

Then – having awoken from the abstractive illusions that currently hold most people in a dream-like sleep – we can evolve, change, and develope; we will cease to be children, and instead become mature human beings who can leave their childhood home, this planet we call Earth, evolving thus to become an entirely new species of being.

David Myatt

Notes:

(1) For a general description of Homo Hubris, see (a) Homo Hubris and the Disruption of The Numinous and (b) The Ethos of Vindex In Historical Context (Part Two of The Mythos of Vindex)

(2) A good example of their type of character is the figure of Alexander of Macedon, who was ruthless, cunning, ambitious, vain, arrogant, restless, insolent, who believed himself to have a “Destiny”, and who set about disrupting the ways of life of other peoples, and imposing his own way upon those he conquered, thus destroying their tribal ways and thus upsetting the natural balance which those peoples had attained over long periods of time. In place of their ancestral tribal ways – which maintained for them a connexion to the Numinous – he imposed his own lifeless abstractions.

In describing the nature and character and thus the personality, the persona, of the collective White Hordes, we are, of course, generalizing, based as this generalization is upon a study of the history of the old Europe, and upon the deeds committed by the collective White Hordes in the past thousand years, including their colonialism.

Since it is a generalization, some or indeed many individuals belonging to, or deemed to be belong to, The White Hordes may have a character, a nature, a persona, different from, or even quite distinct from, that of the collective White Hordes themselves.

(3) Communism – and all forms of political socialism – are just more un-numinous abstractions manufactured by The White Hordes and by the Magian, with all or most of these forms requiring some State for them to be, in theory, implemented or tried. Similarly, all forms of modern democracy are un-numinous abstractions and most if not all also require some State for them to be implemented or tried.

Thus, all these forms, all these abstractions – like capitalism and fascism and all conventional religions – do not and never can liberate the individual or a people and return them to a numinous way of life, but instead only serve to enslave them further to un-numinous abstractions.

(4) This new Magian manufactured mythos slyly combines several elements. The first element is the almost mythical belief that the so-called “West” (and especially America) is a bastion of “reason, justice, and freedom”; that “democracy” means “freedom and peace”; and that those who do or who may oppose the nation-States of the West (for whatever reason) are “enemies of freedom, and enemies of reason and democracy”. The second element is that the way to prosperity and “freedom” and happiness lies in accepting the values, the ways, the abstractions, of the West, such as “democracy” and usury. The third element is that the Western created “United Nations” – over which the West maintains control by means of the so-called Security Council – has a mandate to intervene in the affairs of any country, by force if necessary; impose punitive sanctions, and is generally “keeping the peace”, although of course this so-called “peace” is really submission. The fourth element is that the West – and whatever allies it deems suitable (such as the Zionist entity) – has a right, and even a duty, to possess vastly superior weapons, including nuclear weapons, which it can and which it should deny to whomsoever it chooses, so that its military power can never, ever, be challenged by conventional means.

The fifth element – and perhaps the most sly element – of the new Magian mythos is the one that binds all the others together, and this is that the West, and those chosen to be their allies, have in the last hundred years fought and won several hard, difficult, wars for their “freedom” and their “rights”, which “wars for freedom” most importantly include what is called The Second World War, where the forces of “good” (the West, their allies and friends, including the Magian) narrowly defeated the forces of “evil” (the German National-Socialists and the warriors of Nippon) with the German National-Socialists accused of being responsible for the worst atrocity in human history (the so-called Shoah) and which so-called atrocity led to the necessary establishment of the Zionist entity, which entity should therefore be supported at whatever cost, and is itself a bastion of democracy and freedom.

The final element of the new Magian mythos is the belief that the West must defend itself, “whatever the cost”; that threats to “freedom” exist now or will exist; that the security of Western nations and of their allies are vital to freedom itself, and that its people should be and are expected to make sacrifices to ensure “our continuing freedom” even if this means going to fight in some war somewhere, or supporting whatever Western security organizations do and whatever laws governments may manufacture to “protect their freedom and their national security”.

Most if not all the peoples of the West accept and believe in most if not all of this modern mythos.

(5) Basically, the White peoples of the West need to cure themselves of their addiction to, and their desire to manufacture, abstractions, as they need to reform their own character by developing empathy, by re-engaging with and respecting the numinous, and by returning to and embracing the individual way of individual honour. Fundamentally, they need to reject the abstractions of the nation-State, of conventional “religions” and the causality of all “politics”, and instead embrace a new and tribal way of living.

Thus, it is not a question of ethnicity or of ethnic conflict – but rather the opposite; bringing-into-being in the West new ethnically diverse tribes. It is a question of all peoples – but especially the White peoples of the West – rejecting lifeless abstractions and adopting instead numinous ways based upon a new tribal way of life.

Prisons are barbaric because they all treat individuals in an uncivilized, a dishonourable, way. This society, like all other Western societies and indeed all societies in the world, accepts Prisons, and regards them as necessary.

Prisons are inhuman because they use the tactics of the cowardly bully; that is, they are based upon the law of the bully: those who have power (the Prison guards, the Prison officials such as the Governor) demand that prisoners do what they are told or they will suffer. And those in power have the right, the authority, to use whatever force they deem necessary to enforce their will. Thus, if someone does not “behave” and do as they are told and live in the degrading way which all Prisons demand, then they can be physically subdued, thrown into a special punishment cell, and punished by being given a longer prison sentence. Quite often, such troublesome inmates are physically attacked by the guards: “to teach them a lesson and show them who is the boss”. This is ignoble; it is barbaric.

Successive governments have accepted and condoned this barbarism, this institutional bullying. In the so-called “democratic” countries of the West, this bullying is most often a moral type of blackmail: “Do what we say and you will be released from Prison early. Disobey us, and we will keep you in Prison for longer.” But even in these countries there is often real bullying, real physical intimidation of inmates, by both guards and fellow prisoners.

Prison is an affront to human dignity; it is denial of the most fundamental rights of a human being. Prisons treat people like animals: caging them; punishing those who “misbehave” and rewarding those who do what they are told. The system only works because the inmates know that they are powerless: any attempt at rebellion will be swiftly put down by extreme, brutal and if necessary lethal force, as has happened many times in the past. So the inmates are cowered into submission, into accepting, year after year after year, the degrading way of life which exists in all Prisons.

The conditions inside modern Prisons in our society may be better than in the past – plentiful food, warmth and so on – but otherwise Prisons are still barbaric, primitive institutions based upon the law of the bully and dedicated to enforcing the dictates, the authority, of the government of the day. Prisons have made bullying into an art.

Primative Retribution verses Civilized Change

Whatever a person has done – or is alleged to have done – nothing justifies this institutionalized bullying, this inhuman, degrading treatment.

No society which accepts and condones Prisons can call itself a civilized society. It is uncivilized, inhuman, for a society to accept and condone the concept, the idea, of forcefully punishing a person for doing what that society has made “illegal” through some law or laws. The whole concept, the idea, of some government, some Institution, exacting “retribution” from a person by confining them to Prison is uncivilized.

No words are too strong to condemn the idea of Prison, and the barbaric system of retribution, of “criminal law”, which underlies all modern societies. For these societies are based upon the primitive uncivilized idea that people cannot fundamentally change, and should seldom if ever be given a “second chance”.

The civilized way, the human way – the way of Folk Culture – is for those found guilty of some wrongful deed to be given a choice between: (1) making amends in some way, through voluntary work in the community or through compensating their victims or victims financially, which may involve the offender working in a job for a set period and giving most of their earnings to the victim or victims; (2) exile, that is, through leaving the society and making a new life for themselves somewhere else.

That is, the civilized way, the human way, is to respect the dignity of the person, whatever that person has done or is alleged to have done: to still allow them a choice; to still allow them to be free; and most important of all to allow for them to change themselves for the better through honest hard work.

The very foundation of civilized life is freedom: the ability of the individual to be free, to have a choice; to be able to decide their own fate. And it is this freedom, and the honour and dignity which goes with it, that society has taken away with its primitive idea of punitive punishment, of primative retribution, and its primitive institution of Prison.

It must be repeated: Whatever a person has done – or is alleged to have done – nothing justifies this institutionalized bullying, this inhuman, degrading treatment.

What is uncivilized is to deprive an individual of their freedom, for however short a time: to force them, either physically through superior force, or morally through moral blackmail, to do as they are told.

What is uncivilized is to forcefully restrain a person: to fetter them in any way, through handcuffs, or chains, or any form of restraint, including the use of “medicines”. To do this, is to treat a human being like an animal: it is to deny their human status.

Such a use of force, such a taking away of the liberty of the individual, is barbaric.

The Modern Idea of Rehabilitation of Offenders

Of course, most modern societies have tried in some ways to move toward the “rehabilitation of offenders” but this is mostly done within the Prison system. That is, the bullying, undignified way of life of Prisons is still the basis for dealing with offenders. All that has been done is to try and give those in Prison some training, some skills, so that when they are released, they may stand a better chance of getting a job.

The fundamental way of dealing with offenders is still the same as it was: the severe punishment of removing them from society, from their family and friends, and condemning them to live as caged animals. Well fed, and sometimes “well treated” by their guards, but nonetheless still caged like animals, and still treated according to the law of the bully.

The Civilized Way of Exile

Some people cannot or do not wish to change, as some people may not initially benefit from being given a second chance. The civilized way to deal with such people – that is, with those who have not benefited from having to work to recompense their victim or victims, and/or who continue to re-offend – is to exile them; to remove them from society and thus make them into “outlaws”.

The problem with this, in this modern world, is that there are now few, if any, areas where people can be exiled to, or where such outlaws could go. Few, if any, nations in the world today would accept such exiles. There are few, if any, opportunities today for such exiles to start a new life, to make something out of themselves.

That this is so is a sad reflection on the modern world: on its lack of humanity, based as this lack of humanity is on a primitive, uncivilized, irrational, view of human nature itself.

To be civilized is to be optimistic about human nature: to accept that most people, given the right circumstances, and the opportunity, can change themselves for the better. To be civilized is to accept that there are few really bad people in this world, and that most people who offend some law or other, can change for the better, can contribute in a positive way, given the right circumstances, the right opportunity, and most importantly given the right difficulties to overcome.

The civilized way is to allow for such a change in people: to give them a chance, and present them with challenges and difficulties, for most human beings, when faced with problems, with great difficulties, with great challenges – whatever their past deeds – will rise to the challenge.

Lacking vast, underpopulated, ungoverned, undiscovered, pioneering areas and territories – which would provide the opportunities, the difficulties exiles needed to change – the civilized thing to do is for nations to get together and establish some area, some territory, where exiles can go to and live. Or failing this, for one nation, opting to live in a civilized way and so abolish its Prisons, to set aside an area of its own territory for such exiles: where those exiled can freely live and which that nation has declared to be “outside the law”, with there being an established and guarded border.

Bad by Nature

Of course, even given such opportunities as this, given such places of exile as these, there will probably always be a few individuals who by nature are bad and who will never change.

How to deal will this small minority? Such really bad people – who have not been reformed through honest hard work – will be exiled, and having been exiled, will be free to prey upon other exiles: free to do bad and possibly terrible things. But such bad people will always be exiled as individuals; they will arrive in the outlaw territory by themselves, and given the fact that these bad people will be in a minority even in such outlaw territory, they will have to face others who are not so bad as them and who will not be prepared to be bullied or intimidated by such people.

What is important about exile, about an outlaw country – a place where there is no established law – is that individuals have the freedom, and the ability, to defend themselves. That is, that the only law in such places is the law of personal honour: people are responsible for themselves. They have the freedom to act: to determine their own future.

Naturally, they may well be gangs of bad people formed, or gangs led by a bad person, who will prey upon other exiles. But it is up to these other exiles to deal with this, through defending themselves. They will at least have the opportunity, the freedom, to do this, and may well seek other people like themselves, and so join together to fight these bad gangs. History is replete with such examples: indeed, the creation of civilization itself arose from such conflict, from free men and women, fundamentally good in nature, getting together to take on those who were bad in nature or being led by someone who was bad.

The knowledge of such things as this in such outlaw territories will be sufficient reason for some offenders – given the choice of exile – to decide against exile, just as it will make others, both bad in nature and good in nature, willingly take or accept such exile.

In a sense, such bad people as will exist in such outlaw lands will be dealt with by Nature: by the natural process of growth, of change; by the natural processes, the natural laws, which exist and have always existed.

New Communities

What will happen over time in such outlaw territories is that a balance will be attained between those who have made something of themselves, and changed for the better, and those who are and who will remain, bad in nature, with there being “wild” areas controlled by these bad people, and areas controlled by those who wish to live with some kind of “law and order”.

It may well be that, over time, those who have changed will want to control in some way those who live in such uncontrolled areas, and so desire to bring their own new laws into these “wild areas”.

So it may well be that a new community is one day born in the outlaw territory, with its own identity, its own unique way of life, its own character, thus beginning a new episode in the saga of our human history, of our continuing change and evolution. For this new society may and should wish to continue the human way of living, and so desire to create its own area where it can send its own exiles…..

This natural, organic, civilized change and human progress can and should go on, century after century. One day in the not too distant future, we should establish our first colonies on other worlds – perhaps at first on the planet Mars, and then later on, on some planet orbiting some far distant star. The way of exile is the way such colonies can grow: the way we as a species can and should continue growing; the way we can and should produce new cultures, new nations, new diversity.

Understood in this way, the way of the present – of Prisons, of bullying – is incredibly wasteful of our human potential, condemning us as it does to living in a primitive, inhuman, way.

In contrast to the present, the way of exile, of reform, is our opportunity to act like human beings: an opportunity to treat others in a human way, as well as an opportunity to continue the saga of our human evolution.

David Myatt
c. 1998 CE

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Homo Hubris and the Disruption of The Numinous

The Genesis of Homo Hubris

Homo Hubris is the name given to that new sub-species of the genus Homo which has, in the last three hundred or so years, become the dominant species inhabiting the industrialized countries of what is called “the West”.

The genesis of Homo Hubris lies in the rise of abstract concepts such as that of national-identity – over and above regional, tribal, differences and local (“clan”) identity – which began to emerge in Europe, and especially in Britain, some time before what has been termed “the Industrial Revolution”. This concept of a national, somewhat impersonal and always abstract, national identity, is prefigured, for example, in the speech by Queen Elizabeth the First of England, given at Tilbury, in 1588 CE, and in the dramatised speech, on St. Crispin’s Day, given by Shakespeare to King Henry V in the play (c. 1599 CE) of the same name, where the “nation” of England is eulogized. A more overt expression of this particular abstraction is the Commonwealth of England, established by Oliver Cromwell in 1653 CE, which in many ways was the forerunner of the modern concepts, the modern abstractions, of nation and State theorized by people such as Hegel and Fichte and brought into being after the French Revolution.

It was, however, what has been called “the Industrial Revolution” – which began in the early to middle 1700’s (CE) – which led to the rapid growth and spread of this new mostly urban-dwelling sub-species, Homo Hubris, in thrall to, and manipulated by others with, such abstract notions as “the nation” and “the State”.

Homo Hubris, by nature, is naturally rapacious, and rather war-like, and can often be distinguished from Homo Sapiens Galacticus by their profane “lack of numinous balance” (that is, their lack of empathy), by a lack of knowing of and feeling for the numinous; by a personal arrogance, by a lack of manners, and by that lack of respect for anything other than strength/power and/or their own gratification. One particular feature of the life of Homo Hubris is their dependence upon, and their need and often respect for, machines and technology, which machines and which technology have at best disrupted our balance with the Numinous, and, at worst, have severed our connexion to the Numinous and thus to Nature.

In outward appearance, Homo Hubris – that denizen of the Western megalopolis – is often distinguished by their lack of ancestral costume or genuine cultural apparel. Instead, they almost always either: (1) garb themselves in mass-produced products of consumerism (which more often than not sport some manufacturing logo or some manufacturing name, making them walking advertisements for such consumerism), or (2) garb themselves in what they regard, or have been informed (by some arm of the modern mass Media) is “trendy” or “fashionable”; or (3) garb themselves in the apparel, the outfit, of some modern urban abstract and un-numinous “sub-culture” which they identify with, which sub-cultures interestingly include the modern Armed Forces of the West, with their anonymizing uniforms.

The majority of Homo Hubris dress thus because essentially they have no personal, individual, style and generally possess a herd-like mentality, being unwilling and/or unable to be different from their pees, or “their mates”, or their friends, or their colleagues.  Thus, even when some of them regard themselves as being “rebellious” they are more often than not outfitting themselves (outwardly and often inwardly) according to some “trend” or some passing “craze”, which “trend” or which “craze” are always urban-based, always disconnected from the realness of their own ancestral culture (which ancestral cultures are always rural) and which outward signs of “rebellion” almost always become commercialized, given time.

This outward appearance of Homo Hubris may be said to be an outward sign of their true inner nature, for it is in the nature of Homo Hubris to conform, and to belong to that-which is un-numinous and which lacks a feeling for that natural and dignified humility born from personal experience and/or an innate empathy and sense of honour. Their conformity is most often to some abstraction; to some-thing – such as an idea, a dogma, a creed, an ideology – manufactured by someone else or by some established Institution.

Thus, Homo Hubris is essentially rootless, and prideful. Their “home” is what they make for themselves, and/or for their own family, and this home can be anywhere, for it does not really matter to them where they dwell; and more often than not their sense of belonging, if they have one, is to some modern abstraction, such as some modern nation-State, or to some religion, or to some -ology or some -ism, or to some un-numinous idealized urban place, such as some city or some large national region where they were born, which region is almost always denuded of real tradition and real rural living and culture, and more often than not has been manufactured in some past by some government functionary or some committee and made “real” by some abstract law of some abstract nation-State.

The individuals of Homo Hubris have little or no genuine ancestral culture; nothing that ties them to a real, living (and thus small), ancestral homeland; no sense of belonging to a specific local place or rural area which they have a natural empathy and love for and which they personally know through dwelling there for a length of time of many years. They have no feeling for, and little or no practical experience of, the natural Time – the natural rhythm and cycle – of Nature, but instead only have experience of the abstract measured out causal and urban Time of “clocks”. They have little or no awe of and respect for Nature: of their own smallness and impotence compared to the power and longevity and fecundity of Nature; instead, they exhibit that innate prideful and arrogant attitude of Homo Hubris where they believe or feel – because of some machine, or because of some technology or because of some abstract idea or some ideology or some dogma – that they are “powerful”, or “important”, or have some “Destiny” or can “make some difference” or, worse, that they must and should and can “change things for the better” according to some idea, some ideology, some dogma or some -ism.

They have little or no experience of the slowness and the numinosity of regular manual toil or of manufacturing things using only their hands and hand-tools. Instead, they only have experience of using powered machinery and powered machines which serve to distance them from the materials they are using or which they use to manufacture something which someone else wants or desires or which someone or some oligarchy or some product of capitalism has decreed is necessary for “change”, or for “progress” or from which someone somewhere can make a profit.

They have little or none of that genuine learning and personal knowledge that arises slowly from direct practical personal experience extending over many years and from extended contact with those of a previous generation who have practical skills and practical knowledge to impart, individually, in a natural and slow way. Instead, their knowledge and their learning are abstract, learnt in groups in classrooms or in lecture-rooms or from books or other material published by others, or, now, from the Internet (See Footnote 1) – and is almost always of no immediate, and pressing, relevance to themselves. That is, knowledge, learning, have not grown out, slowly, from within they themselves, and are not rooted in a numinous locale, in an area where they belong by virtue of ancestry and culture and toil. Instead, such knowledge and such learning as they possess are abstract, and have been imposed upon them, by some Institution, or some nation-State, or which they have imposed upon themselves because of some abstract interest or some enthusiasm or because it will help them “get on in life” and enable them to earn more money by toiling in some abstract profession or in some industry or some concern connected to some modern-State or some megalopolis.

In essence, therefore, the fundamental distinction is between: (1) a living, rural and ancestral way of life – which living (and which culture arising from it) always derive from some dwelling in a certain small area by some tribes or some clans – and (2) the artificial, manufactured, living of Homo Hubris: the living exemplified by industrialized cities and towns which towns and cities are now part of some large nation-State.

In the former, there is a knowing of and a respect for Nature, born from personal experience and the often harsh nature of a rural working life, which working life is one of reliance upon hand-crafts, hand-tools and the work of animals.

In the latter, there is a prideful ignorance of and a disrespect for Nature – except, perchance, when Nature touches some individual, bringing thus some misfortune – and a reliance upon powerful machines and machine-driven tools and technology, which powerful machines and machine-driven tools and which technology enable individuals to rapaciously and arrogantly destroy Nature and to rapaciously and arrogantly manufacture and build what is lifeless and abstract and barbaric, inhuman, and urbanized.

Machines, Technology, and The Disruption of The Numinous

Fundamentally, all machines and machine-driven tools – those things which extend the power, the reach, the ability, of a single individual beyond that which they could do, by themselves, during a day of work, with or without the help of other living-beings, such as horses or oxen – usurp the Numinous. That is, they possess the potential to: (1) re-inforce and extend the natural pride and natural arrogance and natural hubris of human beings; and (2) distance the user from Nature and that natural rhythm and natural way of life which encourages empathy and from which genuine (numinous) culture arises. Technology takes this usurpation of the Numinous even further.

However, what is wrong, what is un-numinous and un-ethical, are not such manufactured machines, tools, and technology, per se, but rather, the use to which they have been put, by human beings. Let us consider, for instance, two examples: the automobile, and the agricultural tractor.

1) The automobile – or hubrismobile – has profoundly changed the way of life of not only the countries of the West, but of most of the world. This machine – and similar machines, such as the railway engine – has made travel easy, and often affordable. With the building of roads, and bridges, previously inaccessible areas have been opened up, and developed. A journey that might have taken months on foot, or weeks by horse, could be accomplished in far, far, less “time” and without the rigours and difficulties previously encountered. Isolated communities have been “connected” to towns and cities; and people no longer had to live near where they worked, for they could “commute”, by hubrismobile, by train, by omnibus. People from the cities and the towns could, without much difficulty, swarm into and “enjoy” the countryside, and seek out ever more “remote” places where they, without much effort, could indulge in “leisure activities and pastimes”.

Modern-nations – their people just as much as their governments – enthusiastically embraced these, and associated, new machines. The result has been devastating for rural, isolated, often clannish, communities, their way of life and their culture. Furthermore, the hubrismobile – and similar machines – has distanced modern human beings even further from the realness of Nature and from that slow, natural and necessary toiling effort that walking and riding provided, and which effort enabled the cultivation of empathy and that attitude to life from whence true numinous culture arises. That is, things have been made “too easy” and too disconnected from their realness, from their natural place of dwelling, and as a consequence the haste and the profanity and arrogance of the city and the town have spread, displacing the slowness and toil of walking, the symbiosis required to work with and ride a horse, which slowness, toil and symbiosis engendered a certain numinous attitude to life, a certain natural respect and thence a real human dignity. And it is dignity which is so woefully lacking in Homo Hubris.

2) The agricultural tractor – and associated agricultural machines – have transformed agriculture, leading to the decimation of small diversified family farms, loss of work for farm labourers, and to increasingly large “agri-businesses” which specialize in one, or perhaps, two crops, and which crops are grown for profit and resale and not for the consumption of those growing and tending them.

That is, the emphasis has shifted totally away from small family owned farms whose diversified crops and stock were produced and reared for the consumption of the farmer and his family, with whatever surplus, if any, being sold locally for usually a very small amount of money, or bartered for needed items. Instead, there is now the cult of mono-culture and the agri-business (often employing only a few people and cultivating hundreds if not thousands of acres) which depend on making enough profit to buy and keep (often through usurious loans) the expensive farm machinery required to run such concerns, and which profit motive has required the use of fertilizers, herbicides, insecticides, and genetically engineered crops, to artificially increase yields. The result – in places such as rural English counties – has been devastating for both Nature and for the rural way of life, and while it is true that such a machine as a small agricultural tractor can and often has made farming easier on the individual undertaking such work, it has led to unchecked and un-numinous change, and to the spread of the arrogance and the ways of Homo Hubris.

An example may illustrate this. This example concerns a village in a rural English county; what it once was, and what it is now. Less than a hundred years ago, this village was a small collection of cottages and farms. The farms themselves contained apple and pear orchards, and many fields of various crops. These crops had been found to be suitable to the type of soil in the area, and each year several fields were left “fallow” so that the fertility of the soil could be regained following a harvest. Naturally, given the orchards, the village and the surrounding area produced cider and perry – with every farm making its own. Indeed, cider was the regular and preferred drink in those days when the water itself was often suspect, and before tea drinking became common and affordable. The surplus crops, when harvested, were taken to the nearby small town, where there was a thriving market. At this time, most of the villagers worked either on the land itself, or in trades or crafts connected with them. For example, there was a village farrier, and a wheelwright, and thus a relative and local self-sufficiency, for most things the village, the farms, needed for their daily life were made of wood, locally cut, shaped, and crafted: carts, fences, gates, doors, even pumps. And what was not so made and crafted of wood, was more often than not made by the local blacksmith, or of stone quarried from somewhere nearby.

There was a sense of identity among the villagers – they were, for the most part, proud to be from the area, and proud of their local ancestry.

Of course, it is easy to idealize such village life. But there was an awareness of and a real sense of belonging. Life, for most of the villagers, was often harsh, sometimes cruel. But there was real individual and local character in the people. There was a real, living, community which, despite the hardship – or perhaps more correctly because of the hardship - slowly prospered over the centuries. There was a real balance with Nature – with the seasons, and the soil for the most part understood and respected, partly because old ways of doing things were carried on, with these old, ancestral ways having been found to be effective. (See Footnote 2.)

Today, however, in this village, this balance, this understanding and this respect for Nature no longer exist, even on the two farms which still remain. The village itself has grown tremendously. Over three score new houses have been built on land once owned by two of the farms. Dozens of trees have gone, and scores of hedges removed, to make way for these new arrivals. One of the other farms is no longer a “working farm” – it is occupied by a “townie” family, and its Barns have been converted into houses, lived in by other “townies” who commute to the nearby city in their cars. The orchards themselves have gone (save for some apple trees in the garden of one of the farms on the edge of the village) as have the fields of crops. Nearly all the fields now grow the regulation wheat, in large fields made by removing boundary hedges so that machines can plant, cultivate and harvest more. And the tragedy is that this wheat often ends up stored in an enormous warehouse where it forms a tiny part of the great and never used European “wheat mountain”.

Furthermore, even the few farmers who remain seem to have lost their respect for and understanding of Nature, ploughing as they do almost to the hedgerow, spraying the fields as they do with dangerous chemicals, and tearing the heart out of their remaining life-sheltering hedges as they do when they recklessly flail away at the wrong times of year with mechanical flails: stripping the berries and buds off in Autumn and decimating the surviving buds in early Spring. Farming has become a business at worst, and at best an occupation. No longer is the land farmed to provide food for the people who farm, with the excess produce being traded for essential items. No longer is there an understanding of husbanding the soil: of caring for it, treasuring it, for the benefit of future generations.

Nearly all of the new villagers work in the nearby city and the nearby towns. They have little knowledge of, and even less understanding of, Nature and the land around them shielded as they are by their centrally-heated, electric-light houses with its running water and flushing lavatories, and conveyed as they are from place to place by their heated, rain-shielding hubrismobiles. To such people, the place where they live is really irrelevant, as long as it is convenient. One of the few remaining attractions of the village is its lack of street lighting, on even the new estates of intruding houses. Thus can the beauty of the stars still be seen, at night, as there can still be a feeling of rural isolation in the darkness. But of course, the majority of people find this darkness – this intrusion of Nature – dreadfully “inconvenient” and have petitioned the local Council to install street lighting, which doubtless the unfeeling townie technocrats will, in time. Meanwhile, many of these village residents have installed intrusive high-power “security” lights on their houses, so keen are they to dispel anything which is natural, and fearful as they have become due to recent spates of burglaries, often by louts from nearby cities and towns who, of course, have easy access to such “rural” places by means of their hubrismobiles.

In particular, the lives of these new “village-dwelling” people are not connected to Nature: they do not depend on Nature, on the soil, the land, around them. Instead, their living depends on the business, the industry, the commerce, of the towns and cities, with such business, such industry, such commerce being for the most part unnecessary and unnatural, existing only to provide more and more unnecessary luxuries and goods, or existing only to implement abstract political and social policies totally unconnected with the land, and the way and traditions of their ancestors.

The truth is that we still are, and have been, too immature, as a species, to use machines and technology wisely; we have let ourselves be overcome with the power, with the capacity for change, with the pleasure and the ease, that they have imbued us with, just as we have forgotten the natural wisdom that we are and should be toiling, working, human beings who, through the natural toil of our work with our hands or with the aid of other living-beings, such as horses with whom we form a symbiotic relationship, can achieve, can establish and can maintain, a natural and a numinous balance with ourselves, with Nature, and with the community where we dwell. We have forgotten that such a simple rural life, such a way of living, does not need to be harsh if we exist in balance – if we co-operate with – others local to us in an empathic and honourable way for our mutual benefit and for our local needs, accepting that we need a little, but not too much, and eschewing out of choice a life of material wealth and luxury, preferring instead a less materialistic, but more satisfying, numinous way.

Machines, and technology, have undermined and then destroyed this balance, and as a result we have now all but lost our natural connexion to Nature, to other human beings, to other life, as we have lost that natural, slow, rural local way of self-sufficient living which slowly grew, century after century.

Machines, and technology, and the abstractions and artificial goals of modern nation-States and modern ways of material living have grossly allowed us to place profit before individuals, and luxury and personal greed before a natural balance with Nature, a natural balance with ourselves, and with the place where we dwell.

Machines, and technology, and the abstractions and artificial goals of modern nation-States and modern ways of material living have done almost irreparable damage to Nature and to our very humanity. One man with just one machine can now decimate and almost effortlessly destroy in one day acres upon acres of living countryside, of a centuries-old forest, just as one pilot flying one aircraft can in a few seconds, and effortlessly, fire and drop missiles and bombs enough to kill and maim hundreds, thousands, and tens of thousands, of human beings.

That is, machines and technology have made us more arrogant, more prideful, and far more inhuman than we ever have been, as they have given us the capacity to be far more barbarian than our so-called “barbarian” ancestors, which barbarity we have, in the past hundred years, shamefully and zealously embraced, as witness the hundreds of millions of people that we have killed, injured and maimed, in our wars and our conflicts these past hundred years, which wars and which conflicts used and use a multitude of murderous weapons and in which wars and conflicts our much vaunted modern technology plays an increasing role.

Allied to the use, and important for the spread and acceptance, of machines and technology, has been the abstract idea of “progress”, which particular abstraction is, along with the abstract concept of the modern, and now increasingly tyrannical, nation-State, one of the most profane and destructive and un-numinous abstractions ever manufactured.

The Destructive Abstraction of Progress

The modern Western abstraction (idea) of progress is inseparably bound up with: (1) a desire for and a belief in “change”and continued “growth”; (2) with the belief that we human beings can and should set ourselves abstract goals, unrelated to anything natural or numinous, and strive to achieve these goals;  (3) with the belief that such “change”, such “growth”, and such goals will enable us to achieve such things as “happiness”, “wealth”, “contentment”, “freedom”, and so on etcetera; and (4) with the belief that we can manufacture various “things” (abstractions) – such as, for example, a State, an economy, some laws, some government policy or planning – which will lead us toward the attainment of the aforementioned “happiness”, “wealth”, “contentment”, “freedom”, “equality”, and so on etcetera. For instance, Hegel’s Vorlesungen über die Philosophie der Weltgeschichte, Marx’s Das Kapital, and Comte’s Système de politique positive, contain all of these concepts, in greater or lesser degree, concepts eulogized by individuals such as John Stuart Mill, and Herbert Spencer.

Furthermore, one of the fundamental tenets of the Zeitgeist of the modern West is that machines, technology and science can aid, ensure and even achieve the abstract progress that is desired, and that some new “invention” will enable us to make even more “progress”.

All these concepts – like all abstractions – usurp or limit or constrain our own individual judgement, which individual judgement – to be numinous and thus ethical – should and must be based upon empathy, that is, upon: (1) a direct and personal knowing of other individuals, of other life, and of Nature; and/or upon (2) a dwelling in a particular area or locality which we directly know, and have experience of, and where such changes as are made, are undertaken by us or others dwelling there in a natural harmonious way with as little disruption, with a genuine respect for the locality and Nature, and in the knowledge that we are but one small and transitory emanation of Nature. All abstractions distort or destroy our correct, and of necessity our individual, perception of other human beings, and of Nature.

In essence. the abstraction of “progress” disrupts, undermines, decimates, and then destroys our natural connexion to Nature, to other individuals, to our past, and to the Cosmos.  For instance, this abstraction of so-called “progress” often or mostly requires or involves the rejection of the old, tried, tested ways of the past, which ways have slowly evolved in a natural manner from personal and local experience. In their place, there is some new fangled idea or some new theory or some new, “more progressive”, more “enlightened” way of doing things, all of which derive from somewhere other than direct local experience and local personal knowledge, and all of which disrupt or severe our numinous connexion with our ancestral past, with others, and with Nature.

For instance, this abstraction of so-called “progress” replaces the slow rhythm of Nature’s own Time with the abstract “Time” of some abstraction, such as “achieving prosperity and material success” through change and growth, be this individual, regional or national. Thus, and for example, in the name of such material achievement and prosperity, industrial, or commercial, or retail, or some other type of, development is undertaken, and justified as being “of benefit to the people” and a sign of “commitment to the future”, which development and its associated infrastructure almost always disrupts, displaces, or destroys some aspect of Nature, and often encroaches upon, or undermines, or displaces or destroys, small rural, and often locally self-sufficient, community or communities, with the peoples of such communities then becoming dependant upon or part of the new (often local or national government planned) developments and their infrastructure, effectively making them rootless and severing what was often an ancient connexion with Nature and an ancestral way of living.

Thus is the abstraction of so-called “progress” – and the concomitant change and disruption – either imposed upon individuals, by some abstract entity such as a government, or individuals mistakenly impose it upon themselves, singularly, or in collaboration with others, believing that it is “necessary”, or that some other concept, said to make such progress achievable, will improve or otherwise enhance their own life.

However, the numinous reality is that true “progress”, true and numinous change, is only and ever individual and only ever arises – like wisdom – slowly in a natural way, and only “exists” as a greater presencing of the numinous, a reconnexion of ourselves with The Numen, and an enhancement, and evolution of, that connexion. That is. genuine progress – that which is real because it is not a human-manufactured abstraction we have imposed upon ourselves and upon life – cannot be created or achieved by anything other than an inner change within an individual; by the natural evolution of the individual; or by those small, local, and incremental and generally non-disruptive outer changes (for example to our locality) that work with, and which balance, and which continue, what already-is, based as such small and local changes are on the respect for such natural balance that arises from a knowledge that we are but one small and transitory emanation of, and thus a connexion to, Nature.

Conclusion

What, therefore, are the numinous solutions to the problems of the destructive abstraction of “progress” and of the disruption of the numinous caused by machines and technology? What is the numinous way to proceed to restore the natural balance that Homo Hubris has upset?

The solution – the way – is to return to a more rural, less materialistic, more clan-based, way of living. To return to the slow and natural toil of manual labour and a working in harmony with animals. It is a consciously-made – an evolutionary – decision to honourably co-operate with others who feel as we do in order to slowly bring-into-being new rural and clan-based communities where we can live such a way that our natural balance with ourselves, with Nature, is restored.

It is a consciously-made – an evolutionary – decision to restrain and control ourselves, and control our lust for comfort and for luxury, and to place empathy with and compassion for all Life at the centre of our own lives. It is a consciously-made – an evolutionary – decision to distance ourselves, internally and externally, from the profane, materialistic, egotistic, profit worshipping, machine-worshipping, societies of our age. It is a consciously-made – an evolutionary – decision to appreciate, understand and know our place in Nature and in the Cosmos: as but one small nexion of life, which small nexion affects all other living beings and which small nexion has the opportunity to evolve to be the awareness, to be part of the-being, of Nature and of the Cosmos itself.

It is, in summary, the decision to restore, and to then enhance and to evolve, that connexion to the Numinous which machines, and technology, and the abstractions and artificial goals of modern nation-States and modern ways of material living, have severed, and which connexion has its foundation, in genesis, in empathy, in personal honour and in those small clan-based communities where such empathy and such honour can thrive.

David Myatt

Footnotes:

(1) The Internet itself provides an excellent example of (a) the mis-use of technology by Homo Hubris, and (b) of how such technology enhances the profanity and arrogance of Homo Hubris, and disrupts the Numinous itself.

Genuine learning and a genuine wisdom arises from a reflexion born from personal, direct, practical experience: from an alchemical, inner, symbiosis; from that personal and very individual growth that requires a long period of causal time, often in one place. The Internet, however, encourages and easily facilitates two Homo Hubris like things: (1) the dissemination of abstract, rootless, “knowledge”; and  (2) the immediate dissemination of the mostly fatuous, often ignorant and almost always dishonourable opinions and views of the Homo Hubris hordes. In addition, it is increasingly used, and often covertly censored by, functionaries and flunkeys of modern nation-States to spread their grossly un-numinous abstractions and their propaganda; and now possesses a commercialized Media-infested nature.

Thus, there is the availability and the encouragement of the worthless, the profane, the abstract, the lifeless, the un-numinous, the propagandistic, allowing for and encouraging as never before a pretentious pseudo-intellectual type of “knowledge” and of “knowing”, and an immediate spewing forth of personal dishonour.

Thus, instead of being primarily used – as it might have been – as one new means of communication between rational, empathic, enlightened individuals, it has been used and is being used in the service of Homo Hubris, and of those oligarchies and interest groups which have a vested interest in the continuing profanity of Homo Hubris and in the continuing existence of the un-numinous abstractions on which the modern West is based.

As with many things modern, machine-based and technological, the disadvantages of this Internet now far outweigh its few remaining advantages. In addition, and in particular, the truely empathic, the truely wise – those connected or re-connected to The Numen – have little or no need of the immediacy of such a modern medium. The only minuscule value of the medium of the Internet is that it still currently allows the free dissemination of items contrary to the material, un-numinous Zeitgeist of the modern West, enabling those few who might be interested in more numinous matters to reflect upon such matters, and, after such reflexion, if they consider it suitable, to act upon them, in their own species of causal time and in their own individual way.

(2) As I wrote some years, in a letter to a friend:

The toil of earlier times was often much harder than it is now; but the toil that is necessary, now, to live simply, frugally, is not that hard – although it will be so for those who have never done such work! I remember how many people – especially young people – started work in the fields at my previous place of work. Some lasted a few hours; some lasted a week; a few lasted a few weeks. None lasted longer, leaving us two [old farm hands] with our hoes, our taciturn ways, to knowingly smile.

(3) This particular tenet – this particular abstraction – may be said to have its modern origins in the writings of Francis Bacon.

Since this blog – aboutmyatt.wordpress.com – is about Myatt (not by Myatt, himself), we include a variety of articles about and concerning Myatt, obtained from a variety of sources, including mainstream Media such as newspapers, and items posted on other blogs and websites. These articles and items may sometimes contain inaccurate or misleading information, and may or may not be reliable as sources of information about or concerning Myatt, and the opinions and views contained in such articles and items are solely those of the original author(s). Furthermore, while we publish or re-produce various articles and items written by Myatt himself, these may or may not reflect Myatt’s own current views and opinions, since many of the items we publish are old or archival material dating from the 70’s, 80’s and early 90’s.

A Brief Analysis of David Myatt’s Philosophy of The Numinous Way

Introduction: Mystic Philosophy of a Modern Gnostic

The Numinous Way is the name given, by David Myatt himself, to his own particular Weltanschauung, his own perspective about life, which he has expounded in a recent (April, 2009 AD) collection of essays entitled Empathy, Compassion, and Honour: The Numinous Way of Life, writing that these particular essays “represent the culmination of my own thinking, and thus supersede all other essays of mine about, or concerning, The Numinous Way, and what I, previously, called The Numinous Way of Folk Culture.” Thus, the majority of my references are to the chapters, and appendices, of this work (1).

Significantly, Myatt states that:

“As for The Numinous Way, I do now incline toward the view that this ethical Way of Life, which I have developed, is now independent of me, a complete philosophy of life, and can and should be judged as all such Ways, all such philosophies are judged, on their merits or their lack of them, independent of the life, and wanderings and mistakes, of those individuals who may have brought such Ways into being, or rather, who have presenced something of the numinous in the causal, just as the life of an artist, while it may or may not be interesting, does not or should not detract from or colour an artistic, aesthetic, judgement of his, or her, works of art.”

Myatt’s particular perspective, or philosophy of life – or apprehension, as Myatt himself calls it – is, in my view, fundamentally a mystical one. That is, it is based on a personal intuitive insight about, a personal awareness of, the nature of Reality. This personal insight is that “individual human beings, are a connexion to all other life, on this planet which is currently our home, and a connexion to the Cosmos itself.” (2)

According to Myatt, this awareness is that arising from empathy; more, precisely, from the faculty of empathy, which he explains is an awareness of, and a sympathy with, other living beings (3), and which he defines, in a somewhat technical way, as “a manifestation, an awareness, of our relation to acausality, and in particular as an awareness of the related and dependant nature of those beings which express or manifest or which presence acausal energy and which are thus described, in a causal way, as possessing life” (4). His other, more simple explanation, is of empathy, in relation to human beings, as “our ability to know, to be aware of, the feelings, the suffering, of others.” (5)

This mystical insight of Myatt’s led him, over a period of a decade, to develop and increasingly refine The Numinous Way, and this development and process of refinement was, according to him, inspired and aided by his own personal experiences and by his quest among, and experience of, the religions of the world. As he states (6), his conclusions are:

“The result of a four-decade long pathei mathos: the result of my many and diverse and practical (and, to many others, weird and strange) involvements (political, and otherwise), and my many and diverse and practical quests among the philosophies, Ways of Life, and religions, of the world. The Numinous Way is, in particular, the result of the often difficult process of acknowledging my many personal mistakes – many of which caused or contributed to suffering – and (hopefully) learning from these mistakes.”

These conclusions have led him to reject all the beliefs and views he formerly adhered to, and which he is publicly known for. Among the beliefs and views he has come to reject, as a result of what it is, I believe, accurate to describe as a life long gnostic search for knowledge, and wisdom (7), are National Socialism and its racialist policies, which he had practical experience of, and a personal involvement with, lasting many years.

As Myatt himself claims, his philosophy of The Numinous Way is emphatically apolitical, rejects the dogma prevalent in established religions; rejects nationalism, racialism and racial prejudice; emphasizes and embraces tolerance, and is fundamentally an individual way of life centered on the virtues of empathy, compassion and personal honor (8).

As Myatt states:

“There has been, for me, a profound change of emphasis, a following of the cosmic ethic of empathy to its logical and honourable conclusion, and thus a rejection of all unethical abstractions.” (9)

A Complete Philosophy of Life

In order to qualify as a complete, and distinct, philosophy – in order to be a Weltanschauung – a particular philosophical viewpoint should possess the following:

1) A particular ontology, which describes and explains the concept of Being, and beings, and our relation to them;
2) A particular theory of ethics, defining and explaining what is good, and what is bad;
3) A particular theory of knowledge (an epistemology); of how truth and falsehood can be determined;

It should also be able to give particular answers to questions such as “the meaning and purpose of our lives”, and explain how the particular posited purpose may or could be attained.

What follows is a brief, and introductory, analysis of how Myatt’s The Numinous Way deals with each of the above topics.

Ontology

Myatt, in the essay Ontology, Ethics and The Numinous Way, states that, according to The Numinous Way, “there are two types of being, differentiated by whether or not they possess, or manifest, what is termed acausal energy”. That is, he introduces the concept of a causal Universe, and an acausal Universe, which together form “the Cosmos”, or Reality itself.

This causal Universe is the phenomenal world known to use via our five senses, and knowledge of this causal Universe is obtained through conventional sciences based upon practical observation (10). The acausal Universe is known to us via our faculty of empathy, since the acausal is the genesis of that particular type of energy which makes physical matter “alive” (11). That is, according to Myatt, all living beings are nexions, which are places – regions (or, one might say, “bodies”) – in the causal Universe where acausal energy is present, or manifests, or, to use Myatt’s term, is presenced. Hence, according to Myatt, “The Numinous Way adds empathy to the faculties by which we can perceive, know, and understand the Cosmos… Empathy is an essential means to knowing and understanding Life, which Life includes human beings…” (12)

In his earlier essay, Acausal Science: Life and The Nature of the Acausal, Myatt gives a little more detail as to the nature of acausal being, that is, the nature the acausal itself and of acausal energy.

Ethics

The ethics of Myatt’s Numinous Way derive from empathy, and in the section Ethics and the Dependant Nature of Being of the chapter Ontology, Ethics and The Numinous Way it is stated that:

“The faculty of empathy – and the conscious understanding of the nature of Reality – leads to a knowing, an understanding, of suffering. Part of suffering is that covering-up which occurs when a causal denoting is applied to living beings, and especially to human beings, which denoting implies a judgement (a pre-judgement) of such life according to some abstract construct or abstract value, so that the “worth” or “value” of a living-being is often incorrectly judged by such abstract constructs or abstract values.”

From a knowing and understanding of suffering, compassion arises, and:

“Empathy is thus, for The Numinous Way, the source of ethics, for what is good is considered to be that which manifests empathy and compassion and honour, and thus what alleviates, or what ceases to cause, suffering: for ourselves, for other human beings, and for the other life with which we share this planet. Hence, what is unethical, or wrong, is what causes or what contributes to or which continues such suffering.”

Furthermore, Myatt defines honor (or, more precisely, personal honor) as an ethical means to aid the cessation of suffering (13) and thus as “a practical manifestation of empathy: of how we can relate to other people, and other life, in an empathic and compassionate way”.

In addition, it is worth noting that Myatt views what he calls ‘abstractions’ as immoral, since abstraction obscures, or cover-ups, the essence, the being – the reality – of beings themselves. That is, such abstractions undermine, or replace, or distort, empathy, and thus distance us from life, from our true human nature, and lead us to identify with such abstractions instead of identifying with, sympathizing with, living beings. (14)

Epistemology

In Ontology, Ethics and The Numinous Way, Myatt writes:

“For The Numinous Way, truth begins with a knowing of the reality of being and Being – part of which is a knowing of the dependant nature of living beings.”

Furthermore,

“There is… a fundamental and important distinction made, by The Numinous Way, between how we can, and should, perceive and understand the causal, phenomenal, physical, universe, and how we can, and should, perceive and understand living beings. The physical world can be perceived and understood as: (1) existing external to ourselves, with (2) our limited understanding of this ‘external world’ depending for the most part upon what we can see, hear or touch: on what we can observe or come to know via our senses; with (3) logical argument, or reason, being a most important means to knowledge and understanding of and about this ‘external world’, and a means whereby we can make reasonable assumptions about it, which assumptions can be refuted or affirmed via observation and experiment; and (4) with the physical Cosmos being, of itself, a reasoned order subject to laws which are themselves understandable by reason. In this perception and understanding of the causal, phenomenal, inanimate universe, concepts, denoting, ideas, forms, abstractions, and such like, are useful and often necessary.” (15)

Hence, Myatt conceives of there being two distinct types of knowing. That of the causal Universe, which derives from our senses and from practical science, and that of living beings, which derives from our empathy with such living beings, from a knowing that we are not separate from those living beings, but only one manifestation of that acausal, living, energy which connects all living beings, sentient and otherwise. (16) This second type of knowing derives from empathy, and is one means whereby we can apprehend the acausal, which is the matrix, The Unity, of connexions which is all life, presenced as living-beings in the causal. (17)

According to Myatt:

“The error of conventional philosophies – the fundamental philosophical error behind abstractionism – is to apply causal perception and a causal denoting to living being(s).” (18)

Praxeology

The primary goal is seen as living in such a way that we, as individuals, cease to cause suffering to other life. This means us using, and developing empathy, and thus changing – reforming – ourselves.

“How can we develope this faculty [of empathy]? How can we reform ourselves and so evolve? The answer of The Numinous Way is that this is possible through compassion, empathy, gentleness, reason, and honour: through that gentle letting-be which is the real beginning of wisdom and a manifestation of our humanity. To presence, to be, what is good in the world – we need to change ourselves, through developing empathy and compassion, through letting-be, that is, ceasing to interfere, ceasing to view others (and “the world”) through the immorality of abstractions, and ceasing to strive to change or get involved with what goes beyond the limits determined by personal honour.” (19)

Why should we pursue such a goal? Myatt answers, in a rather mystical and gnostic way, that:

“Empathy, compassion, and a living by honour, are a means whereby we increase, or access for ourselves, acausal energy – where we presence such energy in the causal – and whereby we thus strengthen the matrix of Life, and, indeed, increase Life itself. Thus, when we live in such an ethical way we are not only aiding life here, now, in our world, in our lifetime, we are also aiding all future life, in the Cosmos, for the more acausal energy we presence, by our deeds, our living, the more will be available not only to other life, here – in our own small causal Time and causal Space – but also, on our mortal death, available to the Cosmos to bring-into-being more life. Thus will we aid – and indeed become part of – the very change, the very evolution of the life of the Cosmos itself.”

The Acausal and The Cosmic Being

Myatt’s concept of what he terms the acausal is central to understanding his philosophy of The Numinous Way. He conceives of this acausal as a natural part of the Cosmos, which Cosmos he defines as the unity of the physical, causal, Universe, and of the acausal Universe. This acausal Universe has an a-causal geometry and an a-causal time, and there exists, in this acausal Universe, a-causal energy of a type quite different from the physical energy of causal Space-Time, which causal energy is known to us and described by causal sciences such as Physics. (20)

This acausal energy is, according to Myatt, what animates physical matter and makes it alive, and thus he conceives as life in the causal, physical, Universe as a place – a nexion – where acausal energy is “presenced” (manifested) in causal Space-Time. Hence, all living beings are, for Myatt, a connection, a nexion, to the acausal itself, and thus all living beings are connected to each other. This connectively is felt, revealed to us, as human beings, through empathy (21). Compassion is knowing, and acting upon, this connectivity of life, since “our very individuality is a type of abstraction in itself, and thus something of an illusion, for it often obscures our relation to other life…” (22)

The acausal is thus the matrix of connectivity, where all life exists in the immediacy of the moment, and where causal abstractions, based on finite causal thinking, have no meaning and no value.

Myatt conceives of what he terms a Cosmic Being, which is regarded as the Cosmos in evolution, becoming sentient through the evolution of living beings. That is, the Cosmic Being is itself a type of living entity, manifest (or “incarnated”) in all living beings, including ourselves, and Nature. (23)

“The Cosmic Being….. is not perfect, nor omniscient, not God, not any human-manufactured abstraction. That is, it is instead a new kind of apprehension of Being: a Cosmic one, based upon empathy, and an apprehension which takes us far beyond conventional theology and ontology.” (24)

Thus, this Cosmic Being is not to be viewed in a religious, theological, way, as some kind of deity, for we are part of this Being, as this Being is us and all other life, changing, evolving, coming-into-consciousness (25).

Pathei Mathos

One phrase which frequently occurs in Myatt’s writings about his Numinous Way – and which he often uses in his private correspondence and his autobiographical essays – is the Greek term πάθει μάθος. Myatt, in his own translation of The Agamemnon by Aeschylus, translates this as learning from adversity. Pathei Mathos is how Myatt describes his own strange personal journey, his gnostic search for knowledge, wisdom and meaning, and his ultimate rejection of the various beliefs, ideologies, and religions, he studied and embraced in the course of this four decade long journey.

A large part of this learning from adversity is, for him, firstly an acknowledgment of his personal errors in adhering to and identifying with various “abstractions” – which he admits caused or contributed to suffering – and, secondly, the sometimes painful and difficult personal process of learning from these mistakes and thus changing one’s outlook and beliefs in an ethical way.

As Myatt states:

“In essence, there was, for me, pathei mathos. Due to this pathei mathos, I have gone far beyond any and all politics, and beyond conventional religion and theology toward what I believe and feel is the essence of our humanity, manifest in empathy, compassion, personal love and personal honour. Hence, I cannot in truth be described by any political or by any religious label, or be fitted into any convenient category, just as no -ism or no -ology can correctly describe The Numinous Way itself, or even the essence of that Way. Therefore, I believe it is incorrect to judge me by my past associations, by my past involvements, by some of my former effusions, for all such things – all the many diverse such things – were peregrinations, part of sometimes painful often difficult decades-long process of learning and change, of personal development, of interior struggle and knowing, which has enabled me to understand my many errors, my multitude of mistakes, and – hopefully – learn from them.” (26)

In addition, he does not make any claims for his Numinous Way, other than it represents his own personal conclusions about life.

“The Numinous Way is but one answer to the questions about existence; it does not have some monopoly on truth, nor does it claim any prominence, accepting that all the diverse manifestations of the Numen, all the diverse answers, of the various numinous Ways and religions, have or may have their place, and all perhaps may serve the same ultimate purpose – that of bringing us closer to the ineffable beauty, the ineffable goodness, of life; that of transforming us, reminding us; that of giving us as individuals the chance to cease to cause suffering, to presence the good, to be part of the Numen itself.” (27)

Conclusion

This short overview of Myatt’s Numinous Way reveals it as a comprehensive and, in my view, rather original, moral philosophy with an ethics and a praxeology which, while having some resemblance to those of Buddhism, are quite distinct by reason of (a) how Myatt relates, and defines, empathy and honor, and how such honor allows for the employment, in certain situations, of reasonable (“honorable”) force (28), and (b) how Myatt views human life in terms of the acausal, and as a means for us to “reform and evolve” ourselves.

The goal of The Numinous Way is seen as us, as individuals, becoming aware of and having empathy with all life, and this involves us using and developing our faculty of empathy, being compassionate, and thus increasing the amount of life, of acausal energy, in the Cosmos, leading to not only the evolution of life, but also to a cosmic sentience, which we, when we are empathic, compassionate and honorable, are part of and which we can become aware of.

In addition, as his many autobiographical essays and his published letters reveal (29), The Numinous Way – as outlined in the recent compilation The Numinous Way of Life: Empathy, Compassion, and Honour – has no relation whatsoever to any of Myatt’s previously held political views and beliefs. Indeed, Myatt is quite clear that he regards both race, and “the folk”, as abstractions which, like all abstractions, obscure and undermine the numinous and which are detrimental to empathy and compassion and, ultimately, unethical and therefore dishonorable. (30) Thus, and rather confusingly given the terminology, this new apolitical Numinous Way – with its emphasis on personal, ethical, change and the cessation of suffering – is completely distinct from his much earlier, now rejected, philosophy which he first called “Folk Culture” and then called The Numinous Way of Folk Culture.

Thus, The Numinous Way, as expounded recently and as developed by Myatt in the past two years, is not only a rejection of all of those previously held beliefs and views of his, but possibly also, as he himself claims, a new moral way founded on his own learning from his experiences and errors.

JR Wright
Oxford
April 29, 2009 AD

1) This work (currently an e-text in both html and pdf formats) appears in some editions under the alternative title The Numinous Way of Life: Empathy, Compassion, and Honour. In addition to citing this work, I have, on occasion, referred to recent private correspondence between Myatt and myself (both written, and e-mail) where he elucidates certain matters in response to a particular question, or questions, of mine.

Myatt admits that, after his conversion to Islam, he did continue to develop and refine this Numinous Way, spurred on by his experiences in the Muslim world, and it was these experiences – and his study of Islam – which significantly contributed to him expunging what he called the “unethical and dishonourable abstractions of both race and the folk from this philosophy.” Private e-mail from Myatt to JRW, January 7, 2009

2) An Overview of The Numinous Way of Life
3) In Compassion, Empathy and Honour: The Ethics of the Numinous Way
4) Ontology, Ethics and The Numinous Way
6) Introduction, Empathy, Compassion, and Honour: The Numinous Way of Life
7) A Gnostic is someone who seeks gnosis - wisdom and knowledge; someone involved in a life-long search,a quest, for understanding, and who more often than not views the world, or more especially ordinary routine life, as often mundane and often as a hindrance. In my view, this is a rather apt description of Myatt.
8) Refer to Frequently Asked Questions About The Numinous Way and An Overview of The Numinous Way of Life
9) Introduction, Empathy, Compassion, and Honour: The Numinous Way of Life
10) Refer to the section Ontology and The Numinous Way in the chapter A Brief Analysis of The Immorality of Abstraction, and also to Myatt’s earlier essay Acausal Science: Life and The Nature of the Acausal which is referenced in that chapter.
11) A Brief Analysis of The Immorality of Abstraction
12) A Brief Analysis of The Immorality of Abstraction
13) An Overview of The Numinous Way of Life
14) Refer to Myatt’s recent essay, A Change of Perspective, dated 2454949
15) A Brief Analysis of The Immorality of Abstraction
16) Refer to An Overview of The Numinous Way of Life and Ontology, Ethics and The Numinous Way and also Presencing The Numen In The Moment
17) A Change of Perspective. Also, private e-mail from Myatt to JRW, April 23, 2009
18) A Brief Analysis of The Immorality of Abstraction
19) An Overview of The Numinous Way of Life
20) Acausal Science: Life and The Nature of the Acausal
21) Private e-mail from Myatt to JRW, January 29, 2009
22) An Overview of The Numinous Way of Life. See also The Numinous Way and Life Beyond Death
23) Ontology, Ethics and The Numinous Way. Also, private e-mail from Myatt to JRW, February 2, 2009
24) Ontology, Ethics and The Numinous Way
25) Private e-mail from Myatt to JRW, February 2, 2009 and private letter from Myatt to JRW, which he dated 23.iv.09 (CE)
26) Presencing The Numen In The Moment
27) The Empathic Essence
28) Refer to An Overview of The Numinous Way of Life and also The Principles of Numinous Law
29) Among his dozens of recent autobiographical essays are the following:

So Many Tears
Love, Deities and God: Redemption and The Numinous Way
An Allegory of Pride and Presumption
One Simple Numinous Answer
The Empathic Essence

I have collected some of his personal letters in a pdf file entitled The Private Letters of David Myatt, Part 1
30) Refer to Frequently Asked Questions About The Numinous Way, where Myatt writes that “such a concept as “the folk” now has no place in The Numinous Way…” See also The Development of The Numinous Way and Other Questions and especially Questions About Race, The Folk, and The Numinous Way where it is stated:

A reasonably fair summary of Reichsfolk is given in the first section of the current (August 2009 CE) Metapedia article from which the following quote is taken. Metapedia, BTW, is a Swedish, pro-folkish, alternative on-line encyclopaedia.

” Reichfolk är en nationalsocialistisk gruppering som grundades av David Myatt vars ambition är att förmedla den etiska nationalsocialism som Myatt förordade…

Baserat på det textmaterial som Reichfolk spred under senare 90-talet växer en bild av en modifierad nationalsocialism fram. Istället för “ledardyrkan” framställs det “ariska idealsamhället” som något som består utav fria starka individer vars hedersuppfattning skulle komma att stifta den “lag” man underkastar sig. Tanken på att en stat, en regering, en enskild person (Monark eller dylikt) skulle stifta lag över andra framställs som helt väsensfrämmande för ariern som avses i Reichsfolk definition av begreppet.

Tanken tycks till synes ha varit att skapa en helt ny religion, en livsfilosofi med alla aspekter av andlighet, politik, och moral inkorporerat i en och samma världsuppfattning på samma sätt som man idag stundvis anser Islam vara mer än bara en religion.

En av de mer excentriska inslagen i Reichsfolk var återuppväckandet av idéen om dueller på liv och död för att lösa tvister av olika slag, och till och med som en delvis ersättare för rättsapparaten som vi känner den idag. En anklagad skall enligt Reichsfolks syn på saken ha rätten att utmana den som anklagar denna för något till en duell på liv och död.

Ambitionen att rent evolutionärt utveckla människoarten till ett mer extraterrestriellt väsen, kallat homo galactica där tanken kretsade kring att utforskandet och kolonisationen av världsrymden var den ariska rasens levnadsöde propagerades hårt av David Myatt under hans aktiva tid i Reichsfolk.

Myatt menade i sina verk att en nationalsocialist/aryanist inte alls återspeglade det hätska hat, förakt och nedvärderande agerande som man stundvis ser prov på i sammanhang som dessa, utan att det tvärtom var en etisk och hedersbaserad väg vars ambition att etablera ett europeiskt hemland för vita nationalsocialister inte alls behövde medföra nedsättande agerande emot andra folkslag eller deras kultur.

Då denna stora vikt läggs på individen, och dennes uppförande författade Myatt under Reichsfolks namn ett flertal artiklar som definierar rättsuppfattning, personligt agerande, ariska helgdagar och firandet där av med mera. “

A collection of articles, in pdf format, outlining the Reichsfolk Weltanschauung (Ethical National-Socialism) is available for download here.

You have recently written that the practical essential basis for The Numinous Way is a return to small clan-based communities. How, therefore, do such small probably rural and very low-tech communities fit in with your vision of Space Exploration and colonization? For surely such exploration requires high-tech industries and the resources and wealth of a modern nation-State?

A return to a more human way of living – based upon small communities and the law of personal honour – is indeed central to The Numinous Way, which Way rejects as unethical the abstraction of the modern nation-State and the un-numinous ways of living which go with such an abstraction.

As mentioned in The Clan, Culture, and The Numinous Way

As for Space Exploration, this certainly does, currently, in its present form, involve sophisticated technology and certainly requires the industry and wealth and resources of large nation-States.

However, current Space technology is very cumbersome and quite primitive, and – using this type of technology – it will probably be another hundred years before there are large, self-sufficient, colonies on Mars and the Moon. In addition, this technology – even allowing for some advancements in the next fifty or so years – is wholly unsuitable to stellar and Galactic exploration, given the distances involved. After fifty years of manned Spaceflight, there are currently only around five or six individuals, at any one time, living in Space – and they live there for only some months at a time, not permanently; that is, no one yet lives permanently in Space.

Furthermore, due to its complexity and cost, Space Exploration does not currently have a very high priority among those pursuing it, especially as countries such as America prefer to spend money, and use their resources, to maintain their military and political hegemony, and this low priority is unlikely to change in the near future, given current policies and the current ethos that dominates the West and now most of the rest of the world, partly due to Western influence. Indeed, Space Exploration may well have an ever lower priority in the future, given the social, economic and political problems that may well arise.

What is required is something which is technologically simple, relatively cheap (by current standards), and which does not require the vast resources of a modern industrialized country. Currently, Space technology is reliant upon expensive, costly, mostly expendable rockets to take craft above and beyond the Earth’s atmosphere, and even were another type of Earth-to-Space propulsion devised, the problems of interstellar distance, and of costly spacecraft production, still remain.

Personally, it is my view that an entirely new type of technology is required, and it may well be that this will be an acausal technology, in contrast to our existing causal technologies. Such an acausal technology – based upon acausal energy in contrast to causal energy – is still, of course, futuristic.

You are referring, presumably, to your concept of acausal Space-Time and acausal energy, which you outlined in your work The Physics of Acausal Energy?

Yes, and it is such an acausal technology which is certainly compatible with small clan-based communities, and which does not require the wealth and organized industries of modern industrialized nation-States, and which thus does not exploit and denude the resources of, nor pollute, this planet, Earth, which is currently our home.

As mentioned elsewhere:

Do you have any thoughts on what timescale we’re talking about in developing this new acausal technology?

My assumption is that it may take many decades for even the foundations to be developed – that is, for acausal energy to experimented with; for machines which generate such energy to be developed; and for new acausal machines to be developed and used as a means of propulsion for Spacecraft.

Thus, it may well be a century of more before Spacecraft using acausal energy are developed. But, it could occur in a much shorter time, just as it might not occur at all.

What do you mean by saying it might occur at all?

Currently, my theory of acausal energy – and of such acausal energies being the “extra something” that animates physical matter and makes it alive – is just a theory, and a rather speculative one at that, based on certain axioms. It is an interesting theory, certainly, but might not be a valid one: that is, one that becomes useful, and the basis for a new technology, because practical experiments validate it to some extent. Indeed, practical experiments might just as well show that the theory is – or aspects of it are – untenable.

What about your other, concomitant, theory, of a technology based not on acausal energy, machines generating such energy, but instead on living machines?

That is not especially a theory, but rather a speculative extrapolation based on the axioms, of causal and acausal, which axioms form the foundation of the theory of acausal energy.

As I mentioned in a very early essay – my first exposition of the theory -

” One way of capturing the acausal is to develop a truly organic technology – that is, to grow living machines from organic material. Such an organic technology would be totally different from the current concern with “molecular electronics” and “nanotechnology” because these concerns still depend on manufactured, discrete and dead electronic components which themselves are based on descriptions of causal matter using causal time.

Electronics, for example, is a means of describing the changes of a particular type of causal matter – electrons – over causal time, and enables components and circuits to be built to alter and control the flow of electrons. Thus, for example, using organic ‘molecules’ to store data is not a genuine organic technology, because: (i) such molecules are manufactured to do one or two specific, inert, tasks; (ii) such molecules are not basically alive as independent changing organisms – that is, not possessed of the acausal; and (iii) they would still be somehow connected to, and dependent upon, electronic components.

David Myatt

David Myatt, 1993, Spain

One of the fundamental themes of both David Myatt’s early and later National Socialist writings (1) and of many of his other non-political writings, is his vision of a Galactic Imperium. According to what we might call Myatt’s radical and esoteric millennial philosophy, crucial to the creation of this Imperium is the revolutionary leader he called Vindex. This revolutionary leader would, according to Myatt’s early political writings, be Adolf Hitler’s successor, and would lead his, or her, (2) forces against what Myatt euphemistically calls The Magian (3).

The Galactic Imperium is, for Myatt, fundamentally the exploration and settlement of Outer Space – the Final Frontier – by a new breed of warrior clans, and it is this Imperium which will, according to Myatt, provide us with the opportunities and the challenges we need to evolve, as human beings, and to create new societies where genuine, individual, freedom, and honor, are the norm.

It would be a mistake, however, to conclude that Myatt envisages – or envisioned – hordes of neo-Nazi stormtroopers marauding around the Galaxy and invading other planets. Rather, Myatt initially saw Hitler’s National Socialist Germany and indeed National Socialism itself, as only a prelude, and while in his earlier NS writings he eulogized both Hitler and National Socialism in general, in his later Reichsfolk writings he pointed out some of the flaws of early, German, National Socialism, and came to believe that Hitler had made some fundamental tactical mistakes.

” One mistake was to initiate a war, and to seek new living-space in already occupied lands. Of course, war against NS Germany was inevitable – just like the recent war against Iraq was inevitable. In the case of Iraq the cabal spent over ten years – from the time of the Gulf War – trying to starve the people into submission, and destroying the defensive capability of the Iraqi defence forces.

But Germany should have waited, and most certainly not launched offensives in other countries. The cabal would then have to had resorted to invading Germany, which would have taken perhaps a few more years to organize, giving NS Germany more time to create a genuine NS society, and prepare to defend Germany. More alliances should have been saught, and NS exported as a revolutionary creed. Had the cabal invaded Germany, they would have been on dubious moral ground, and effective resistance could have been undertaken against the occupying forces.

The effort that went into the war should have been directed toward building a stronger Germany, and showing, by example, that NS worked. In addition, scientific research should have been undertaken into spacecraft.

But this, of course, is hindsight. What happened, happened. We have to learn the lessons. One lesson is to evolve NS itself – which has been done, based upon the ideal of honor and the vision of a Galactic Empire or Federation, created by a NS homeland which seeks allies among the various peoples and cultures of Earth on the basis of honor and mutual respect. ” ONA: Aeonic Notes IX, dated 114yf

In respect of the flaws of what Myatt called early German National-Socialism, Myatt in his second (4) seminal text about Vindex, entitled The Mythos of Vindex, writes that:

As Myatt explained, the new Galactic Imperium would be quite different from previous Empires:

National Socialism, Clans, and the Imperium of Vindex

Initially, from the 1970’s to the early 1990’s, Myatt considered his Galactic Imperium would be based if not upon National Socialism itself, then upon an updated version of it; an updated version which he himself assiduously created over a period of some ten years, culminating in his “ethical non-racist National-Socialism” and in his Reichsfolk organization. However, as, in the late 1990’s and the early part of the twenty-first century, he developed this new ethical philosophy – which he first called The Numinous Way of Folk Culture and then simply called The Numinous Way – he moved away from the concept of a strong, united, nation-State which was central to early, German, National-Socialism, even going so far as to describe the State, in The Mythos of Vindex, as “an unethical abstraction that is a great cause of suffering and nullifier of the ethical and numinous principle of personal honour.”

In place of the nation-State, he advocated, in his alter writings, “small, rural, communities, which co-operate with, and which trade with, other local communities for their own mutual benefit. That is, a return to what is human; to the human-scale-of-things, and a moving-forward to a simple, ethical, letting-be based upon personal honour,” (5) and the formation of new clans, or tribes, which, in essays such as The Clan, Culture, and The Numinous Way and The Mythos of Vindex, he described as the basis for a new type of communities and culture, the basis for a new, more evolved, more human, type of society.

In addition, as he further developed his own ethical philosophy of The Numinous Way, he also moved away from the concept of both race and “the folk” as the basis for, or even as a part of, his philosophy, or Way of Life as he mostly described it. Hence, he wrote that:

Thus, Myatt no longer saw his Galactic Imperium in either political or racial terms, but developed an entirely new and ethical philosophy – his Numinous Way – as its basis.

Since this Numinous Way disdained the modern nation-State and its vast, capitalist based industries – and championed new and small communities based on new tribes – one might wonder how such tribes might develope the type of technology needed for Space exploration. Myatt, however, had an answer to this – acausal technology, based on his own concept of acausal Space, acausal Time, and acausal energy. He wrote that:

He expounded upon this concept of a new acausal science, based on acausal energy, in his essay Acausal Science: Life and The Nature of the Acausal and in his work The Physics of Acausal Energy.

Vindex and Revolution

Despite both his move from, first, the old style National Socialism of Hitler’s Germany to his own ethical Reichsfolk type of National-Socialism, and then, later on, to the development of his own The Numinous Way philosophy as the new basis for his new Imperium, Myatt has never wavered from his belief that what he calls The Old Order needs to be and should be undermined and destroyed by practical revolutionary means, by armed force.

Indeed, Myatt makes it quite clear in his Mythos of Vindex that he believes that the Galactic Imperium will never be more than a dream unless “the current tyrannical Magian order – the abode of Homo Hubris and exemplified by the new ignoble arrogant Amerikan empire and the Police-States of the West (of which modern Britain is a prime example) – is confronted, undermined, and destroyed by armed force, ideological subversion and by the numinosity of a new mythos… This is the supreme and severe challenge before us in these dire and ignoble times, and an opportunity which will not arise again, for were we to fail, then our further evolution as a species is doubtful.”

Myatt considers Vindex as not only a manifestation of the new, warrior, clan-based ethos of Imperium, but also as the pivotal character in the armed confrontation with the Old Order – the person who inspires others to take up arms, and who, possibly initially as a modern type of outlaw, achieves success after success against them, using and developing tactics which nullify the advantages the Old Order possesses in terms of military superiority, weaponry, and wealth.

The ONA and the Vindex Mythos

The Occult group The Order of Nine Angles – which many people consider Myatt founded, led and still leads, using the pseudonym Anton Long – can be considered as one means of spreading not only Myatt’s Vindex mythos, but of practically seeking to bring about, and aid, the Galactic Imperium. That is, Myatt conceived, created and implemented the ONA to achieve certain goals, one of which was and is to counter the Magian ethos and another of which was to train individuals and send them out, into the world, to undermine and disrupt the status quo as a prelude to the practical revolution Myatt has always regarded as necessary for the destruction of the Old Order and the emergence of a new order based upon his law of personal honor.

In addition, one of the stated aims of the ONA was to breed a new type of individual and new types of tribes:

Importantly, the basis for these new tribes is what the ONA calls The Law of the New Aeon, and, unsurprisingly, this Law is Myatt’s law of personal honor, the basis for his Galactic Imperium.

Conclusion: The Quest for Vindex

It is my considered view that Myatt’s primary aim, throughout his entire adult life, has been to find, develope and use means to bring about his vision of a Galactic Imperium. All his various endeavors and involvements – from National Socialism, to the ONA, to his philosophy of The Numinous Way, to his involvement with radical Islam – are all part of this. They are all means to explain, to propagate, to try and implement – through, for example, destabilizing the status quo, confronting the Magian, and agitating for revolution – his Vindex mythos and this vision of a Galactic Imperium.

He has been almost fanatically single-minded in his pursuit of this vision, and, at times, quite ruthless. He has also been exceptionally pragmatic – using whatever means, whatever ideology, whatever tactics, that might help him undermine and confront what he calls “the tyranny of the Magian manifest in the dishonourable Amerikan empire of Homo Hubris.” (6) These tactics have included racist violence, racist and Islamic terrorism, Nazi politics, and using the ONA as a means of subversion and radical change.

Myatt has also been consistent, for over four decades, in upholding and propagating the principle of personal honor, which he wove into his NS writings, which he made one of the foundations of his philosophy of The Numinous Way, and which he made the basis for both the clans of Vindex and the tribes of the ONA.

In addition, he has also expounded at some length (7) on what he calls the new science of acausal energy, which energy he sees as the most viable means of developing the new acausal (i.e. the organic) technology of living machines capable of taking us out among the stars of our Galaxy.

In conclusion, therefore, there is, in my view, a rigorous consistently to Myatt’s life, writings and involvements, which his many, and vocal, detractors have overlooked. Myatt has also undertaken, it seems, something of personal, interior, spiritual, quest – leaving behind the racism of National Socialism (and, now, apparently according to some rumors, also radical Islam) to develope his own, unique and ethical, philosophy, that of The Numinous Way, based on the principles of empathy, compassion, and personal honor; which philosophy he now regards as the way of life appropriate to and for the new type of human beings who, he envisages will explore and settle the planets around the star systems of our Galaxy.

Julie Wright,
Oxford
June 2009 AD

Notes:

(1) Myatt’s early writings about National Socialism – with the notable and important exception of his Vindex: The Destiny of The West published in 1984 – are clearly distinct from his later NS writings. Those early works, written before 1998, were often polemical and sometimes overtly racist. His later NS works, in which he developed what he called the “ethical National-Socialism” of his Reichsfolk organization, were decidedly non-racist. These later works include: (1) The Theology of National-Socialism; (2) The Complete Guide to the Aryan Way of Life; (3) Why National-Socialism is Not Racist; and (4) The Meaning of National-Socialism (Third Edition, 115yf). Around 1999, Myatt revised several of his earlier works in order, as he stated at the time, to remove those aspects incompatible with the ethical principles of honor, as defined by him in several of these later works, including The Code of Honour, given in his The Complete Guide to the Aryan Way of Life, a code he later made minor revisions to for its inclusion in the Reichsfolk publication Ethical National-Socialism: A Collection of Essays, issued in 2009.

(2) Although in his earlier works – including his Vindex: The Destiny of The West - Myatt described Vindex as a male warrior, in many of his later writings he intriguingly stated that Vindex could be either a man or a woman, and might not arise in the West itself:

” Vindex is the generic name for that revolutionary noble warrior who leads the practical fight against the Magian and their allies, manifest as the Magian are now in so-called mis-named New World Order whose twin centres of power (both ideological and practical) are in Amerika and the Zionist entity that occupies Palestine. Vindex thus prepares the way for the Galactic Imperium, whose practical beginnings lie in the establishment of new communities, based around new tribes whose only law is that of Personal Honour. Vindex (who may be male or female) is the embodiment of The Law of the New Aeon of the Imperium, which is personal honor, and who, with his or her victorious warriors, establishes an entirely new type of culture…

Used as the name of an individual, Vindex means “The Avenger”, and while it is traditionally (and semantically) regarded as a male name, with the Anglicized feminine form being Vengerisse, Vindex is now often used to refer to either the man or the woman who is or who becomes this revolutionary warrior leader…

While it is probable that Vindex will arise from one of the nations of the West (which includes Russia, the United States and the lands formerly referred to as Eastern Europe) – and be of Caucasian (European) ethnicity – it is also possible that he or she could arise elsewhere in the world, and be of mixed, or of any, ethnicity. For what is fundamental to Vindex is that he or she is a charismatic and revolutionary leader who inspires absolute loyalty; that he or she fights, in a practical way through force of arms, the forces of the Old Order, manifest in the power of the Magian; and that he or she triumphs in the final battle, enabling the establishment of new communities free from the now broken and discarded and tyrannical Magian ethos…” The Mythos of Vindex

(3) By Magian, Myatt – following Yockey – means both “the Zionists and their allies, such as Amerika”, and what he, in his Mythos of Vindex, calls the “un-numinous and materialistic crypto-marxian ethos, and its decadent and capitalistic culture, which has emasculated and controlled the individual, done away with excellence based on nobility, replaced the law of the warrior – which is personal honor – with the abstract life-less law of tyrannical States, and whose servants and lackeys are hypocritical new barbarians lacking in manners who have de-evolved to become almost a new human species, Homo Hubris.”

(4) His first work on the subject being Vindex: The Destiny of The West

(5) A Numinous Future – Beyond The Abstractions of The State and The Nation

(6)The Mythos of Vindex

(7) See, for example, his essay Acausal Science: Life and The Nature of the Acausal and his, currently still unpublished, work The Physics of Acausal Energy.