The four interviews I gave between 2022 and 2023 are now available in print from amazon dot com and amazon.co.uk in a book titled An Uncertitude Of Knowing: Four Interviews. ISBN 979-8394746574, ASIN B0C52BQK92.
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The following items are now available in print from amazon dot com and amazon.co.uk
1. Mystic Philosophy Of David Myatt. Third Edition, 84 pages. ISBN 979-8392761791
2. DW Myatt. The Gospel According to John. Chapters 1 – 5. Translation And Commentary. 57 pages. ISBN 979-8393182656
3. Rachael Stirling. The Peregrinations Of David Myatt: Ideologist. 104 pages 979-8392990900
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Question:
Some of your former political opponents do not believe what one
socialist called your “change of heart”. [1]
Hence they claim you are still a neo-nazi; that what you write and
have written since 2010 such as your autobiography should be treated
with suspicion and not taken seriously; that unless you come out in
public to attend some sort of ‘media circus’ and directly answer
their questions, they will never believe you; and that you are so
concerned about your reputation that you continually search ‘social
media’ sites and anonymously try to not only engage with them but
try to cover-up your past.
How do you react to such claims?
Reply:
φημὶ ἐγώ, Μαθεῖν θέλω τὰ ὄντα καὶ νοῆσαι τὴν τούτων φύσιν καὶ γνῶναι τὸν θεόν· [2]
Such a seeking to apprehend such things is what now and for the past twenty or so years has occupied me. As for trying to cover-up my past almost everything I wrote during my neo-nazi decades and my decade as a Muslim is archived somewhere. In the case of my neo-nazi decades by what used to be called ‘Special Branch’ as I learned following my arrest by them in 1998, and also archived on the ‘world-wide web’. In the case of my decade as a Muslim an archive of my Muslim writings also exists on the ‘world-wide web’.
Therefore, any attempt by me or by anyone to ‘cover-up’ my past would be pointless. In addition, I have no desire whatsoever to do so since what exists documents my mistakes, failings, extremism, and arrogance which I want those who may be interested to know, and which acknowledgment of my past by me led to that ‘change of heart’. One person has used such archives to document my extremism and the weltanschauung I developed after my rejection of that extremism. [3]
As for what they or others claim or believe about me now and the past, it is their burden howsoever brought-into-being, howsoever nurtured and howsoever it might be described by them or by others. Occupied by the aforementioned seeking, I am now too near death, too wearied by my own hubris and acknowledgment of it, too saddened by how so much suffering is still caused despite our human culture of pathei-mathos, to be concerned about what others claim or believe about me let alone try to change anyone’s beliefs or attitudes by engaging with them in whatever way.
[1] 2012 article: Myatt Has A Change of Heart
[2] Poemandres, 3. “I answered that I seek to learn what is real, to apprehend the physis of beings, and to have knowledge of theos.” Myatt, Corpus Hermeticum: Eight Tractates.
[3] A National-Socialist Ideologue.
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Image Credit:
NASA: Earth and Moon as seen from the departing Voyager interplanetary spacecraft
Epilogos
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As I inexorably slip away toward my mortal demise this is all I have left in numinous remembrance:
Ensemble Gilles Binchois – Gaudeamus Hodie: Puer Natus Est Nobis.
Words – denotata – and their dialectic, have become irrelevant.
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Visiting A Catholic Church, 1995
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Christianity, War, Paganism, And Honour
(pdf)
An analysis of my writings about Christianity, honour, and the weltanschauung of pathei-mathos.
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(pdf)
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Image Credit:
NASA: Earth and Moon as seen from the departing Voyager interplanetary spacecraft
Visiting A Catholic Church, 1995
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A Summer 2022 Interview
(pdf)
The interview was conducted by Rachael Stirling in England in early August 2022.
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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
While there are some similarities between The Numinous Way, and what has come to be called Buddhism, there are also a number of fundamental differences, which differences make the two Ways quite different, and distinct, from each other.
In The Numinous Way there is only living numinously by, for example, valuing empathy, compassion, and honour, and cultivating, in a gentle manner, empathy and compassion, and having that inner balance, that harmony, that personal honour brings. Thus, there are no scriptures, no written or aural Canon, from some Buddha – from some human being who, having arrived, and been enlightened, has departed, leaving works to be reverentially recited and considered as the way to such enlightenment. In addition, there are no prescribed or recommended techniques – such as meditation – whereby it is said that personal understanding, development, or even such enlightenment can or could be obtained.
In The Numinous Way, while there is an appreciation and understanding of compassion, of the need to cease to cause and to alleviate suffering, there is also – unlike in Buddhism – and appreciation and understanding of the need for personal honour; for a Code of Honour, which sets numinous limits for our own personal behaviour and which also allows for and encourages self-defence, including, if necessary, the use of lethal force in such self-defence. Thus, in many ways, The Numinous Way is perhaps more human, more in harmony with our natural, human, character: that innate instinct for nobility, for fairness, that has evolved to become part of many (but, it seems, not all) human beings.
In addition, while honour limits our behaviour in certain ways, there is no asceticism, no rejection of the pleasures of life, of personal love; only an understanding of the need to not be excessive in such things; to not go beyond the bounds set by honour and evident in empathy, and thus not to cause suffering to others by, for example, excessive, uncontrolled, personal desire. For, in The Numinous Way, it is not human desire per se which is regarded as incorrect – as giving rise to samsara – but rather uncontrolled and dishonourable desire and personal behaviour, and a lack of empathy, which are incorrect, which are un-numinous, and thus which are de-evolutionary, and which contribute to or which cause or which can cause, suffering.
In The Numinous Way, while there is an appreciation and understanding of our own individuality, our self, as an illusion – a causal abstraction – this understanding and appreciation, unlike that of Buddhism, derives from a knowledge of our true nature as living beings, which is of us, as individuals (as a distinct living individual entity) being a nexion; a connexion, by and because of the acausal, to all other living beings not only on our planet, Earth, but also in the Cosmos. That is, our usual perception of ourselves as independent beings, possessed of what we term a self, is just a limited, causal, perception, and does not therefore describe our true nature, which is as part of the acausal and causal matrix of Life, of change, of evolution, which is the living Cosmos, and of a living Nature as part of that Cosmos: as the Cosmos presenced on this planet, Earth.
Expressed simply, the illusion of self, for The Numinous Way, is the practical manifestation of a lack of, or the loss of, empathy; the inability (or rather the loss of the ability) to translocate ourselves, our consciousness, into another living-being: an inability to become, if only for an instant, that other living-being. We lack this ability – or have lost this ability – because we have become trapped by or immersed in or allowed ourselves to be controlled by causal Time, by the separation of otherness.
The Numinous Way thus understands our real life as numinous; or rather, as possessing the nature, the character, of the numinous, of The Numen, with our causal, manufactured, abstractions – based on the linearity of causal Time, on a simple cause-and-effect – as obscuring, covering-up, severing, our connexion to the numinous and thus depriving us from being, or becoming, or presencing, the numinous in and through our own lives.
Living numinously is thus a re-discovery of our true nature, as living-beings existing in the Cosmos; a dis-covering; a removal of the causal abstractions, the illusions, that prevent us from knowing and appreciating our true nature, that prevent us or hinder us from knowing and appreciating, and ceasing to harm, all Life (often including ourselves, and other human beings); that prevent us or hinder us from knowing and appreciating, and ceasing to harm, Nature and the Cosmos itself. Living numinously is thus a re-discovery of how and why we are but part of Life itself; a removal of the causal illusion of us-and-them.
Living numinously is thus to discover, to achieve – to-be – the true purpose of our very existence, which is simply to participate, in a numinous manner, in our own change, our own evolution, and thus in the change, the evolution, of all Life, of Nature, and of the Cosmos itself. We thus become balanced, in harmony, with ourselves, with Life, with Nature and the Cosmos, and reconnect ourselves to the matrix, the acausal, The Unity, beyond and within us.
There is thus no Buddhist-type cycle of rebirth, in the realms of the causal, for those human beings who, in their causal lifetime, fail to understand causal abstractions for the Cosmic illusions that they are, and who thus fail to control their own desires, their own behaviour, in such a way that they no longer cause or contribute to the suffering of Life. There is only, for them, a failure to use their one mortal, causal, living to evolve to become part of the change, the evolution, of Life and of the Cosmos itself.
For, by living numinously, by becoming again and then expanding the nexion we are to all Life, to Nature, and to the Cosmos, what we are – our acausal essence presenced in and through our one causal existence – lives-on beyond our mortal, causal, death; not as some illusive, divisive, causal “individual”, but rather as the genesis of the evolution of Life; as the burgeoning, changing, awareness – the consciousness – of Life manifest in the numinous Cosmos itself. And a genesis, a burgeoning, a changing, an awareness, that – being acausal – cannot be adequately described by our limited causal words, our limited language, and our limited, causal, terminology. This living-on is not a pure cessation, not an extinguishing – not nirvana – but rather a simple, a numinous, change of “us”; an evolution to another state-of-noncausal-being, where a causal individuality has no meaning.
David Myatt
2010
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Contents
° From Mythoi To Empathy
° On Minutiae And The Art Of Revision
° An Indebtedness To Ancient Greek And Greco-Roman Culture
° The Way Of Jesus of Nazareth
° Physis And Being: Introduction To The Philosophy Of Pathei-Mathos
° A Note Concerning θειότης
° Time And The Separation Of Otherness
° That Heavy Dust
° Telesmata In The Picatrix
° Towards Understanding Ancestral Culture
° A Pre-Socratic Fragment: Empedocles
° The Beatitudes: A Translation
° A Note On The Term Jews In The Gospel of John
° The Joy Of Words
° Two Metaphysical Contradictions Of The Modern West
° In Defence Of The Roman Catholic Church: Part One
° In Defence Of The Roman Catholic Church: Part Two
Some Selected Essays And Effusions
(pdf)
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Collected here are some of my more recent essays and effusions together with those which were not included in printed compilations such as Sarigthersa (2015), One Vagabond (2014) and Such Respectful Wordful Offerings As This {2017).
For this second edition I have included three essays which concern a matter relating to the Roman Catholic Church.
John the Evangelist. Folio 209v of the Lindisfarne Gospels
British Library Cotton MS Nero D.IV
One Exquisite Silence
The following collection of my poetry takes its title from one of the included poems, all of which poems are autobiographical in nature and were written between 1972 and 2012.
The image is of the lane walked “under moonlight” as mentioned in the One Exquisite Silence poem.
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One Exquisite Silence
(pdf)
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The collection is also available in printed format: ISBN 978-1484179932
David Myatt 