orestes_erinyes-3a

Orestes and the Ἐρινύες

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Understanding And Rejecting Extremism
(pdf

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A new pdf of my 2013 text Understanding and Rejecting Extremism has been issued to improve its readability with sub-headings added to the headings of parts two and three to clarify the content, and the Creative Commons license updated. Otherwise, the work is unchanged.

David Myatt
August 2022


David Myatt

Misunderstanding Denotata In Myatt’s Philosophy Of Pathei-Mathos
(pdf)


David Myatt

Some Questions For David Myatt
(2022, pdf)


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A Non-Terrestrial View Of Planet Earth
(pdf)

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Image Credit:

NASA: Earth and Moon as seen from the departing Voyager interplanetary spacecraft


orestes_erinyes-3a

Orestes and the Ἐρινύες

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A Personal Uncertitude of Knowing
(pdf)

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Although the above essay was written in 2012 and formed the second part of a text titled Some Notes on The Politics and Ideology of Hate, since it expresses my personal learning and feelings in regard to my extremist past (1968-2008) and in regard to ideology and extremism in general, it perhaps deserves to be republished especially given the recent distribution of the monograph A National-Socialist Ideologist which summarizes those extremist decades of mine.

Other than adding a glossary of terms and slightly amending a footnote to mention the glossary, the essay is as originally published almost ten years ago.

David Myatt
December 2021


David Myatt

°°°

A National-Socialist Ideologist
(pdf)

Although I have some reservations regarding the above 2021 public document, particularly in relation to the last section of Part Three, it does present a reasonably balanced résumé of my various ideological and philosophical peregrinations and errors over the past forty or so years. Peregrinations and errors which absorbed me for years in the practice and the weltanschauungen of what have been termed National Socialism and then in the practices of the Muslim way of life, with such absorption over decades contributing to the pathei-mathos that was the genesis of my own weltanschauung and my rejection of all types of extremism, with – as a result of practical, personal, experience over some forty years – my understanding, as expressed in Understanding and Rejecting Extremism, being that “an extremist is a person who tends toward harshness, or who is harsh, or who supports/incites harshness, in pursuit of some objective, usually of a political or a religious nature. Here, harsh is: rough, severe, a tendency to be unfeeling, unempathic. Hence extremism is considered to be: (i) the result of such harshness, and (ii) the principles, the causes, the characteristics, that promote, incite, or describe the harsh action of extremists. In addition, a fanatic is considered to be someone with a surfeit of zeal or whose enthusiasm for some objective, or for some cause, is intemperate. In the philosophical terms of my weltanschauung, an extremist is someone who commits the error of hubris.”

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Part One 1984-1998
° Preface
° The National Socialist Ideologist
° Polemical And Early National Socialist Writings
° Later NS Writings
° A Change Of Perspective
° Ethical National Socialism
° The Galactic Empire
° Conclusion
° Appendix I  David Myatt: Islam and National Socialism
° Appendix II David Myatt And The Occult

Part Two: 1999-2008
° Prefatory Note
° 1998-1999
° The Mythos Of Vindex
° Islamic Writings
° National Socialism and Islam
° An Inner Struggle
° Appendix: An Open Letter to Martin Amis

Part Three: 2009-2017
° Preface
° Exegesis And The Culture Of Pathei-Mathos
° The Philosopher Of Pathei-Mathos
° A Modern Philosophy
° Criticism Of Hitler And National Socialist Germany
° Kalos Kagathos And Western Culture
° Ethical National Socialism And A Modern Spirituality

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David Myatt

°°°

The Mystic Philosophy Of David Myatt
(Third Edition, pdf)

Contents:
I. A Modern Mystic: David Myatt And The Way of Pathei-Mathos
II. A Modern Pagan Philosophy
III. Honour In The Philosophy Of Pathei-Mathos
IV. An Overview of The Philosophy of Pathei-Mathos
Part One: Anti-Racism, Extremism, Honour, and Culture
Part Two: Humility, Empathy, and Pathei-Mathos
V. Classical Paganism And A New Metaphysics
Appendix I. A Note On Greek Terms In The Philosophy Of Pathei-Mathos
Appendix II. Towards Understanding Ancestral Culture
Appendix III. From Mythoi To Empathy: Toward A New Appreciation Of The Numinous
Appendix IV. Preface from ‘One Perceiveration’
Appendix V. Appreciating Classical Literature
Appendix VI. Physis And Being: An Introduction To The Philosophy Of Pathei-Mathos
Appendix VII. The Concept of Physis

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EquinoxEarth

In the now still warm air of an approaching English dusk, in middle of the month of April, I can hear the birdsong of a Thrush while I sit, outdoors, near a blossoming Cherry tree.

Nearby, the garden of an Inn – a Tavern, a Pub – is eerily silent because deserted. At this time of year there should be, there was for decades, the laughter, the bustling, the joy, of human beings.

Such human silence is, for me, unprecedented. Making me aware of how transient we as a terran species are on this planet we have named as Earth. Were we all to die – from some future pandemic or other – would Nature, presenced in such life as birds and trees, endure? Possibly. Probably.

Were we as a species to survive some future pandemic or other would we humans as a species learn from such a pathei-mathos and change our Nature-destroying, our unemphatic, ways? Are we capable of learning from such a pandemic as currently affects our human species?

Somehow, I doubt that we in our majority would – or even could – change our ways. Yet – and at least in my experience – there is a minority who would, who could, learn, and an even smaller minority, a pioneering few, who already if only intuitively foresaw such a Nature-born human calamity as now affects us, our societies. Foresaw, and changed their ways of life accordingly.

Perhaps, as I myself intuitively feel – listening as I now do in the burgeoning twilight to the birdsong of a Thrush near a blossoming Cherry tree – those pioneering few are or should be our future. For they are those who, with families or alone, mostly live, often in rural or wilderness areas, “off grid” and thus disconnected from modern means of communication and striving to be self-sufficient in terms of food and other essentials.

For such pioneering few there are no ideologies; no politics; no interfering desire – political or religious – to change what-is into what others passionately believe should-be. Instead, there is only their family or an individual desire to live in a more natural, a more intuitive, way with Nature, with the Cosmos. Only an awareness of how we – as individuals, as a family – are a nexion to Nature, to Earth, to the Cosmos and thus an awareness of how what we do or we do not do affects or can affect Nature, Earth, the Cosmos.

Is this understanding – this intuition – the essence of a modern paganism? Personally I believe that it is.

David Myatt
April 2020


Image Credit: Roscosmos / NTSOMZ


As referenced in my [2012] effusion Blue Reflected Starlight

“the Voyager 1 interplanetary spacecraft in 1990 (ce) transmitted an image of Earth from a distance of over four billion miles; the most distant image of Earth we human beings have ever seen. The Earth, our home, was a bluish dot; a mere Cosmic speck among the indefinity, visible only because of reflected starlight…”

NASA has now [February 2020] released an “updated version of the iconic Pale Blue Dot image taken by the Voyager 1 spacecraft [which] uses modern image-processing software and techniques” and which image I reproduce above. [1]

That we, our species, our planet, are merely “one speck in one galaxy in a vast Cosmos of billions upon billions of galaxies, and one speck that would most probably appear, to a non-terran, less interesting than the rings of Saturn, just visible from such a distance” [2] apparently still does not resonate with those who – elected by “democratic” means or who by other means rule over and and/or who create policy regarding us – are in positions of power and influence on planet Earth is both interesting and indicative.

Indicative, because – at least in my fallible judgement – it seems that they have no or little perception of, or are dismissive of, and certainly have no empathy regarding, our human history, over millennia: of the suffering, the deaths, the trauma, that abstractions, that ideology, that egoism, that dogma, that patriarchy, causes and has caused.

Interesting, because – at least in my fallible judgement – it seems that they have no or little perception of our Cosmic insignificance and thus have no or little perception of the balancing that a muliebral, an emphatic – a female physis and perspective, a presencing and understanding, and an understanding born of pathei-mathos – would necessitate and involve.

Are those masculous individuals currently in positions of power and influence in many modern terran governments likely or even amiable to such a muliebral physis and perspective; to such a balancing of the muliebral with the masculous; to such an Enantiodromia  – to such a presencing and change?

I have to admit I do not know. If they and we are not amenable to such a change, and if we in our majority do not change, are we as a species then, in terms of Cosmic significance, irrelevant?

Perhaps.

David Myatt
February 2020

[1] https://www.jpl.nasa.gov/news/news.php?feature=7593
[2] https://davidmyatt.wordpress.com/about/blue-reflected-starlight/


madina5

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Concerning Humility, Tolerance, Islam, and Prejudice

The two texts below were both written in 2012 and both concern Islam and ethics. The first text is “from a reply sent, in November of 2012, to a personal correspondent living in America who enquired about my peregrinations among various religions [and] about why – as mentioned in previous correspondence – I still respected the Muslim way of life.”

The items in the second text “developed from – and in a many places summarize and/or quote from – replies I sent to various correspondents between February and November of 2012 and which correspondence concerned topics such as prejudice, my views concerning Islam and anti-Muslim groups, [and] the use of the terms culture and civilization.”

As I noted in the second text, both texts “present only my personal, fallible, opinion about such matters, and which opinion reflects the weltanschauung and the morality of my philosophy of pathei-mathos.”

I republish the texts since the problems and the attitudes described in them six years ago are still relevant – if not more relevant – now.

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I. Humility and The Need for Tolerance
With Reference to Islam

Contents

° Prefatory Note
° Of Learning Humility and Tolerance
° Of Respect for Islam
° Terror and Al-Quran
° Of Islam and Violence
° Conclusion

Humility and The Need for Tolerance
(pdf)

Extract from the chapter entitled ‘Of Learning Humility and Tolerance’

“As someone who has lived an unusual and somewhat itinerant (but far from unique) life, I have a certain practical experience, over nearly fifty years, of various living religions and spiritual Ways of Life. An experience from which I have acquired the habit of respecting all those living religions and spiritual Ways: Christianity (especially Catholicism and monasticism); Buddhism; Islam; Taoism; Hinduism; Judaism; and the paganism manifest in an empathic appreciation of and a regard for Nature.

Due to this respect, there is a sadness within me because of the ignorance, intolerance, prejudice – and often the hatred – of the apparently increasing number of people, in modern Western societies, who disparage Islam, Muslims, and the Muslim way of life, and who thus seem to me to reflect and to display that hubris, that certitude-of-knowing, that lack of appreciation of the numinous, that at least in my fallible opinion and from my experience militates against the learning, the culture, the civility, that make us more than, or can make us more than, talking beings in thrall to their instincts who happen to walk upright.

My personal practical experience of, for example, Christianity, is of being raised a Catholic, and being a Catholic monk. Of Buddhism, of spending several years meditating and striving to follow the Noble Eightfold Path, including in a Buddhist monastery and with groups of Buddhists. Of Islam, of a decade living as a Muslim, performing daily Namaz (including attending Jummah Namaz in a Mosque), fasting in Ramadan, and travelling in Muslim lands. Of Taoism, of experience – in the Far East – a Taoist Martial Art and learning from a Taoist priest. Of Hinduism, of learning – in the Far East – from a Hindu lady and of over a year on my return to England continuing my learning and undertaking daily practice of Hatha Yoga according to the Haṭha Yoga Pradipika. Of paganism, of developing an empathic reverence and respect for Nature by time spent as a rural ‘gentleman of the road’, as a gardener, and by years doing outdoor manual labour on farms…..

Following a personal tragedy which suffused me with sadness and remorse and which – via pathei-mathos – ended my life-long desire for and enjoyment of practical Faustian peregrinations, there arose a years-long period of intense interior reflexion, and which reflexion included not only discovering and knowing the moral error of my immoral extremist pasts but also questions concerning the nature of faith, of God, and our desire, in times of personal grief and tragedy and remorse, and otherwise, to seek and often to need the guidance, the catharsis, of a religion or a spiritual Way.”

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II. Concerning Islam, The West, Prejudice, and Islamophobia

Contents

° Prefatory Note
° Prejudice, Extremism, Islamophobia, and Culture
° Toward A Balanced View Of Islam and The West
° Concerning Islamophobia

Islam, The West, Prejudice, and Islamophobia
(pdf)

°°°


autumnal-trees

Perhaps Words Are The Problem

Of the many metaphysical things I have pondered upon in the last five or so years, one is the enigma of words. More specifically, of how nomen – a name, a term, a designation – can not only apparently bring-into-being abstractions (and their categories) but also prescribe both our thinking and our actions, with such abstractions and such prescription so often being used by us, we mortals, to persuade, to entreat, to manipulate, to control, not only ourselves but through us others of our human kind. Whence how denotatum can and so often does distance, distract, us from the essence – the physis – that empathy and its wordless (acausal) knowing can reveal and has for certain mortals so often in past millennia revealed.

For we seem somehow addicted to talk, to chatter – spoken and written – just as we assume, we believe, so often on the basis of nomina that we expand our pretension of knowing beyond the local horizon of a very personal wordless empathy breeding thus, encouraging thus, such hubris as has so marked our species for perhaps five thousand years. With such hubris – such certitude of knowing – being the genesis of such suffering as we have so often inflicted on others and, sometimes, even upon ourselves.

Would that we could, as a sentient species, dispense with nomen, nomina, and thus communicate with others – and with ourselves – empathically and thus acquire the habit of acausal wordless knowing. There would then be no need for the politics of propaganda and the rhetoric of persuasion; no need – no ability – to lie or pretend to others. For we would be known – wordlessly revealed – for who and what we really are. And what a different world that would be where no lie, no deception, would work and where guilt could never be concealed.

For some, a few mortals, such a wordless knowing is already, and has been for centuries, the numinous reality, born as such a personal reality is either via their pathei-mathos or via their innate physis. Which is perhaps why such others often secrete, or desire to secrete, themselves away: an isolated or secluded family – rural, or island – living, perhaps, and perhaps why Cistercians, some mystics, some artists, and others of a similar numinous kind, have saught to dwell, to live, in reclusive or communal silence.

There is – or so there seems to me to be according to my admittedly, fallible, uncertitude of knowing – a presencing of the essence of almost all religions here in such a knowing of the value, the mysterium, of silence. Of that which we so often in our hubris forget, have forgotten, or never known: that wordless, that empathic, that so very personal acausal knowing, that personal grief and personal suffering – that the personal awareness of the numinous – so often engenders, so often breeds, as has been so recounted for millennia in our human culture of pathei-mathos.

Given this culture – so accessible now through institutions of learning, through printed books, through art, memoirs, and music, and via this medium of this our digital age – shall we, can we, learn and apply the learning of that culture to significantly change our lives, thus somehow avoiding that periodicity of suffering which for millennia our hubris, our certainty of knowing born of nomen and nomina and the resultant abstractions, has inflicted and continues to inflict upon us?

I do so wish I had an answer. But for now, all I can do is dwell in hope of us en masse so evolving that such empathy, such wordless knowing, has become the norm.

David Myatt
2016

Extract From A Letter To A Friend

Related:

The Culture Of Pathei-Mathos