Below is a link to a pdf file issued by Reichsfolk, which outlines the case for co-operation between ethical National-Socialists and those Muslims opposed to the Zionist-Crusader alliance.

It seems that David Myatt wrote most of the documents in this file between 1998 and 2004 CE. The collection contains many of Myatt’s most interesting articles on the topic of such co-operation, including his Why National-Socialism is Not Racist.

National-Socialism and Islam: The Case for Co-Operation

David Myatt, 1995

David Myatt, 1995


Islam and National-Socialism: The Basis for Co-operation

Should we seek to find allies and friends among those of other races who are fighting the common Zionist enemy? Or should we regard such people as ‘racially inferior’? Indeed, how should we react to and interact with people of other races, other cultures?

Our own Aryan ethics must guide us, and our ethics alone. Our Aryan – our National-Socialist – ethics are based upon the principles of honour, loyalty and duty. Honour demands that we act in a cultured, a civilized, way: that we have self-control, and manners. Honour demands that we strive to treat others fairly. That is, honour demands that we act with nobility of spirit. Of course, honour also demands that if someone tries to bully us, or attacks us, that we stand our ground, that we fight back.

Our guiding principle in our everyday lives should be one of our honour giving us the inner strength, the self-respect, we need, based as this strength and self-respect is on our acceptance of our noble duty to our own folk: that is, on knowing how we relate to our folk, our culture, and thence to our past, our ancestors, and to Nature itself. Our acceptance of honour – our inner strength – also means that we have a noble respect for others, regardless of their status and origins. As it says in our Aryan Code of Honour:

“A man or woman of honour treats others courteously, regardless of their culture, religion, status, origins, and race, and is only disdainful and contemptuous of those who, by their attitude, actions and behaviour, treat they themselves with disrespect or try to personally harm them, or who treat with disrespect or try to harm those whom the individual man or woman of honour have personally sworn loyalty to or whom they champion.”

Thus, the basis for co-operation between National-Socialists and Muslims is mutual respect, deriving from the warrior – the civilized – principle of honour. We must respect them, as individuals; be respectful toward their culture, their Way of Life (Islam); and treat them as comrades-in-arms fighting our common enemy. In return, they must respect us, and be respectful toward our own Way of Life (as manifest in genuine, ethical, National-Socialism).

Hence, we should not regard them – and/or their culture, their Way of Life – as ‘inferior’, for that is a dishonourable thing to do; contrary to our ethics. Instead, there should be a mutual respect based on our honourable acceptance of our differences. National-Socialism accepts that Nature has worked to produce, in human beings, diversity and difference, and that we should respect and value this natural diversity and difference, and aid and further evolve it. This means that we should be proud of our own heritage, culture and identity, and accept that others should be proud of theirs. It also means that one of our aims is to work toward the creation of free, independent, homelands where the different peoples of different cultures and different ways of life can live according to their own values and according to their own ways of life.

David Myatt

The Aryan Code of Honour

The word of a man or woman of honour is their bond – for when a man or woman of honour gives their word (“On my word of honour…”) they mean it, since to break one’s word is a dishonourable act. An oath of loyalty or allegiance to someone, once sworn by a man or woman of honour (“I swear by my honour that I shall…”) can only be ended either: (i) by the man or woman of honour formally asking the person to whom the oath was sworn to release them from that oath, and that person agreeing so to release them; or (ii) by the death of the person to whom the oath was sworn. Anything else is dishonourable.

A man or woman of honour is prepared to do their honourable duty by challenging to a duel anyone who impugns their honour or who makes dishonourable accusations against them. Anyone so challenged to a duel who, refusing to publicly and unreservedly apologize, refuses also to accept such a challenge to a duel for whatever reason, is acting dishonourably, and it is right to call such a person a coward and to dismiss as untruthful any accusations such a coward has made. Honour is only satisfied – for the person so accused – if they challenge their accuser to a duel and fight it; the honour of the person who so makes such accusations or who so impugns another person’s honour, is only satisfied if they either unreservedly apologize or accept such a challenge and fights such a duel according to the etiquette of duelling.

A man or woman of honour may also challenge to a duel and fight in such a duel, a person who has acted dishonourably toward someone whom the man or woman of honour has sworn loyalty or allegiance to or whom they honourably champion. A man or woman of honour always does the duty they have sworn to do, however inconvenient it may be and however dangerous, because it is honourable to do one’s duty and dishonourable not to do one’s duty. A man or woman of honour is prepared to die – if necessary by their own hand – rather than suffer the indignity of having to do anything dishonourable.

A man or woman of honour can only surrender to or admit to defeat by someone who is as dignified and as honourable as they themselves are – that is, they can only entrust themselves under such circumstances to another man or woman of honour who swears to treat their defeated enemy with dignity and honour. A man or woman of honour would prefer to die fighting, or die by their own hand, rather than subject themselves to the indignity of being defeated by someone who is not a man or woman of honour.

A man or woman of honour treats others courteously, regardless of their culture, religion, status, origins, and race, and is only disdainful and contemptuous of those who, by their attitude, actions and behaviour, treat they themselves with disrespect or try to personally harm them, or who treat with disrespect or try to harm those whom the individual man or woman of honour have personally sworn loyalty to or whom they champion.

A man or woman of honour, when called upon to act, or when honour bids them act, acts without hesitation provided always that honour is satisfied.

A man or woman of honour, in public, is somewhat reserved and controlled and not given to displays of emotion, nor to boasting, preferring as they do deeds to words.

A man or woman of honour does not lie, once having sworn on oath (“I swear on my honour that I shall speak the truth…”) as they do not steal from others or cheat others for such conduct is dishonourable.

A man or woman of honour may use guile or cunning to deceive sworn enemies, and sworn enemies only, provided always that they do not personally benefit from such guile or cunning and provided always that honour is satisfied.

Editorial Note: The above article was written by Myatt, for his Reichsfolk group, sometime in 1998  CE.


The Numinous Way: Speculations Concerning Existence Beyond Death

The Nature of Our Being:

Our basic nature is that we are a nexion, a connexion between the causal and the acausal. That is, we – like all living-beings – possess, by virtue of being alive, acausal energy (See Note 1). This acausal energy is what animates us, what makes our physical bodies alive – more than an inert collection of elements, molecules and atoms – and this acausal energy is not destroyed when that physical body dies. This is so by the very nature of that acausal energy – which energy cannot be destroyed, in causal space-time.

In addition, we human beings, of all the life we currently are aware of, possess not only the faculty of consciousness – of causal reflexion – but also the ability to consciously change our behaviour. That is, we can consciously decide to do something, or not do something, and thus we can, to a certain extent, change or evolve ourselves. In many ways, culture is a means to aid us in this evolutionary change, which evolutionary change – according to The Numinous Way – is a change toward empathy, compassion, honour and reason, and this change itself is an acquisition, by us as individuals, of additional acausal energy. Thus, this change in ourselves is a type of ordered presencing of acausal energy in the causal.

This basic overview of the nature of causal beings raises some interesting questions. For example: (a) When a living-being that exists in causal space-time “dies”, then what happens to the acausal energy that animated that living-being? (b) How does such acausal energy come to animate that certain collocation of physical elements, molecules and atoms originally? (c) What effect, if any, does an increase in acausal energy, produced by our conscious evolution – our conscious change of ourselves – have on what happens to the acausal energy after our causal death?

In respect of what happens to the acausal energy, it does not “go back” to or transcend to the acausal, for the acausal is already implicit within causal space-time; or rather, to be precise, the causal is a limiting case of the acausal – where there are only three spatial dimensions and only one dimension of Time, a linear one. That is, there is no physical, causal, separation between the causal and acausal, as might be imagined if we were thinking in terms of causal geometry. To understand the relation, we must think acausally, in terms of an unspecified, unlimited, number of dimensions which are not spatial and which are not limited to one linear Time dimension but which rather have many acausal (and thus un-linear) Time dimensions. All that happens, is that the specific physical connexion between causal and acausal is closed: physical matter in a certain place is no longer animated by acausal energy. Thus, the acausal energy that was presenced in a living-being becomes again unformed, unpresenced, acausal energy.

In respect of whether we can, in the causal, affect what happens to such acausal energy, The Numinous Way posits that we human beings, by virtue of our nature, have the ability to “form” or “pattern” such acausal energy as is presenced in us as living-beings – to increase it, to (in a symbolic way) strengthen it – and as such we can access part of the acausal itself, or have the possibility to do this, both in and during our mortal, causal, existence, and after such causal existence has ended. To access it, we have to “think acausally”, to develope an acausal way of being within us. This means developing, refining, the faculty of consciousness, and especially the faculty of empathy, which is presenced in us and in our cultures by The Numinous, by honour, by compassion, by reason, by an awareness of ourselves as but one nexion among the matrix of connexions which are the living Cosmos, which connexions include Nature, and our own ancestral culture. It means a return to the “slow”, natural time of Nature, of Life, of the acausal, and away from the often manic always unnatural causal time we have created by our abstractions, our lack of empathy, our lack of a cosmic and numinous perspective.

If we so access, so presence, such acausal energy, then there exists the possibility of that which is the essence of our being – the acausal aspect – continuing in a new way in the acausal when our causal existence ends, which continuation can be said to be the meaning of such a causal existence: an opportunity presented by the presencing that is our finite mortal life. As to the nature of such a continuing, all that can be said at present is that it would be – must be, given the nature of the acausal – beyond the causal form which we apprehend as “the self”. That is, it is an evolution of us, as beings; a move-toward an acausal existence which by virtue of the nature of the acausal is not limited, or constrained, by causal time, and not limited, or constrained by spatial dimensions. Thus, causal concepts such as taking causal time to “move” or travel from one point in causal space to another causal point are irrelevant, as is the causal concept of birth-life-death.

However, this continuing is not an imperative of our causal existence – it is just a possibility, an opportunity. It is up to us to achieve it, to bring-it-into-being. If it is not achieved, then the acausal energy which was presenced in one living human being simply becomes un-presenced, in the causal: the causal aspects are lost. Or rather, the causal aspects which exist, which come-into-being, through such a life – such things as memory, experience, the very “personal nature” of such a living-being – are lost. In contrast, in a continuing, these aspects are part of the genesis for the new type of supra-personal being which becomes formed, or which may becomes formed, in the acausal.

In respect of how acausal energy comes to animate a certain collocation of physical elements, molecules and atoms – to bring-into-being a causal life – there can be, at present, only speculation, although it could be assumed that it is natural process, inherent in the process of living-beings, in the very fabric of acausal space-time. That is, the potential to presence acausal energy in the causal – to animate physical matter – is part of of the nature of acausal being itself.

Acausal Existence, Rebirth, and the Illusion of the Self:

One question which arises concerns the nature of the acausal energy which is no longer presenced in the causal by a living-being. This energy simply merges back unformed into the acausal from whence it was presenced, and as such may again be presenced in some way in some living-being some-where, possibly on this planet which we call Earth and possibly in some other form of life instead of a human being. But while this process has some similarities to a process described in Buddhism, it is not identical to that of “rebirth” in the Buddhist (or Hindu) sense – for The Numinous Way is simply rationally describing, using new concepts such as acausal, nexion and presencing, the nature of our being and the processes of life.(See Note 2)

In addition, The Numinous Way describes the causal self – to which we are often attached by causal desires and which often gives rises to or which causes suffering, for other living-beings – as an abstraction, a causal illusion: a manifestation of causality; or, more correctly, as a manifestation of limited “causal thinking”, which thinking is based upon and depends upon abstractions.

For The Numinous Way, the reality of our being can only be correctly described in terms of causal and acausal: as one nexion, one connexion, between the causal and the acausal, and as such as possessed of acausal energy. To think in the reductionist, abstract, causal way – in terms of a distinct, separate, un-connected, self – is to misunderstand the nature of our being, the nature of Life, and the reality of the Cosmos, for this “self” is a trick of causal perception. To concentrate on this “self” reveals a lack of empathy – a lack of insight, and such a concentration on such an illusory self is one cause of suffering, which suffering can be alleviated, or removed, through acausal thinking, through that acausal way of being which is presenced in empathy, honour, reason and compassion.


In essence, The Numinous Way posits that we possess, by virtue of being living-beings, a certain type and a certain amount of causal energy, and that we – as human beings possessed of consciousness and will – change increase such acausal energy. The acausal energy we possess lives on after the death of our mortal, causal, bodies, and returns to the acausal – to acausal space-time, which acausal space-time, by its nature, is not some separate physical realm but rather the reality of the Cosmos itself.

That is, causal space-time, the physical universe we are aware of through our physical senses, is a special – a limiting – case of the Cosmos, for the acausal is both within and around the causal, by virtue of there being no limited spatial dimensions, and no linear one dimensional time, in the acausal. In one sense, we can consider the causal – the physical universe of three spatial dimensions and one causal/linear time dimension – as a type of presencing of the acausal, with living-beings as connexions/nexions to certain aspects of the acausal itself.

The Numinous Way posits that empathy is a faculty which we human beings can develope, and that such development enables us to “pattern”, to form, what acausal energy we are by virtue of being alive in the causal. If we do not do this, then such acausal energy – after our causal death – returns to its original unformed, un-causal, state in an aspect of the acausal. But if we do this, then in effect we begin the creation of a new type of acausal being, which being may have the ability to exist, as an entity, in the acausal after our causal death. The nature of this acausal being is speculative, but it is assumed that it is not based on the causal pattern of “the self” but is instead an evolution of such a “self” – with an awareness beyond the individual and thus a knowing of the matrix of Life which is the Cosmos. That is, it is a new (to us) type of consciousness.

DW Myatt


(1) For a basic, and tentative, description, see the essay Acausal Science.

(2) As noted in some other essays, The Numinous Way, unlike Buddhism, affirms that personal honour – and all that it implies, for example in terms of self-defence – is important, and a manifestation, a presencing, of the acausal. That is, that honour is numinous – one means to affirm life in a moral, ethical, way. In addition, The Numinous Way stresses the value of culture, and the joy, the possibilities, of life, and does not advocate a life of self-denying austerity and “meditation” but rather a true, gentle and ethical middle-way somewhat akin to the wu-wei of Taoism. Thus, while comparisons with both Buddhism and Taoism are possible, The Numinous Way can be considered to be a new manifestation of the acausal (“eternal”) truths about Life, our human nature and the meaning of our lives.

These are the tears that I have cried, that I should have cried – tears which unbidden fall as I listen to Preco preheminencie by Dunstable; and tears which express my longing for that beauty, that love, that ineffable goodness which sometimes someone somewhere has presenced on this grieving Earth.

This is what I am – these tears, born of both suffering and joy, and bearing as they do in memories of light and dark the life which was, is, mine. This is what I am – that quiet look of love; that desire to transcend beyond the moment to where exists a purity of being.

Why has the learning not been learnt? Am I with my life an analogy, an answer? Seeking, questing, plunging often without any thought, reason or plan, into life, knowing thus that exhilaration of existence as when one early Winter’s morning I fastly cycled on roads of snow newly iced by a night of bright moon to give to she whom I then loved just one letter of love – one hour, one moment of existence, of perfect bliss, of perfect union of body, thought, spirit, soul, as when I stubborn beyond myself grimly bore my complaining body on through the stark deathly heat of the desert to reach just one more goal in two weeks of tortured goals whose ending left me briefly suspended between life and death, my being then transcending out as if I had become the desert, the Sun, the water that saved me, the people who in their simple act of kindness took me in and brought me even then to an insight of understanding of their culture, their Prophet, their God.

Seeking, questing, as when I gently cared for a patient, dying, and listened as he told of how he had endured years in those Trenches of stalemate war. There, in a bedside drawer were his medals, brought by his wife – and that last night I stood watching, unseen, as she briefly took them out as he rasped, to breathe his last breath of life.

Seeking, questing – as when I sat on the edge of the bed of she whom I loved who loved me, and held her as she drifted into that last and never-ending sleep. Seeking, questing., forgetting as when, less than a year later I was travelling, writing, speaking words of chaos and of hate, as if hoping such words might change what-was for what I hoped might-be, forgetting, forgetting the pain, the anger, the suffering, even the deaths, caused. Had she, my love, died in my arms in vain? Seeking, questing, as when years later I, grieving, sorrowed as my then wife became troubled, ill, and I knew my blame; forgetting – as when, less than six months later, in a land of hot Sun I was again preaching death, destruction, as if it might again change what-was to what I in arrogance believed should-be…

So much known, seen, felt – so many tears, insights along the Way, and so many times when those tears, insights, were lost. It was as if I had to start all over again, and re-learn what life, myself, in-between, had forced me to forget. As if my questing life each year had to shed its slowly learnt wisdom to vigourously grow, up, upwards to where the pain of remembering merged with the joy of passion; upward, ever upward beyond and between the light and the dark. And I am, was, like them – those who for thousands of years acted to strive to change what-was to what they believed should-be, who experienced, who learned, who forgot and who so acted again. I – the deed; the redemption and the blame. I, they, we – in our tears, our understanding a beginning of what we should and can be.

Seeking, questing, forgetting until I finally distilled the essence – which is of empathy and honour.

Yesterday – as I myself was held, touched, kissed by a woman – I was blessed through her, with her, by her, with another intimation of the divine, another presencing of the numinous, and all I can do to force myself to remember is create these words, only these words, born by tears; born of divine music, presencing: such a poor recompense for five thousand years of suffering, seeking, questing, forgetting, pain, and toil.

David Myatt

Source: Selected Letters of David Myatt, Part 1

Earth from Space
We Love Unsuspecting

A quite relaxing day, for me: a day of unexpected sunshine and September warmth after so many dull and rainy days, and I spent most the hours of the daylight morning in the fields, or sitting by the large pond listening to the song of the birds, watching the Dragonflies, the Butterflies and the pond life, with the afternoon spent in gentle gardening, and then just sitting in the warming Sun.

There has been thus moments of pleasure, peace and joy, as of those remembered times when one’s distant gentle lover comes, if only briefly, to stay with one, again. Thus was I, thus am I, brought back, or moved forward, to just-be in the flow of Life as Life flows, slowly, when we gently let-go of that perception which is our small and often selfish self: to feel, to be-again, not apart from Nature.

Hence I am again but one life slowly dwelling in some small part of a rural England that I strive to keep within me by the slow movement of only walking, or cycling, along the country lanes, and which never takes me far from the meadow fields or from the hills which rear up, wooded, less than half a mile away.

Thus has there been time for that calm thinking that arises slowly, naturally, as the Cumulus cloud arose this morning, early, to briefly shade the Sun before they, the clouds, changed so slowly to leave me where my horizon of sighted landscape ended, far beyond the farthest trees, hedge, and hill that I could see. And thus was there a slow thinking about, a dwelling upon, your question of balance…..

Do you find you are still unsatisfied as to path? Or did you find/are still finding, a synthesis between the many? It’s the Balance I find that I seek, and hope for.

…..and yet, for myself, I feel it is more a question of change than of balance, as if we, as a species, are poised, caught, between the past of our animal ancestral nature and the future that surely awaits us if we can change, evolve, into a different kind of being, perhaps into an almost new species. Thus do I sense us, now, as in transition and yet mesmerized, held-back, even imprisoned, by the things we in our hubris-like cleverness have constructed: by the words, the terms, the very language, we have manufactured in order to try and understand ourselves, others, and this world.

Thus do we now interpret others, ourselves, the world – Reality – by abstractions which we project: which we have mentally-constructed and to which we assign “names” and terms, thus obscuring, hiding, the very essence itself, and thus mistaking such manufactured things for this essence.

Thus have we and for example manufactured a concept called a “nation” and a “State”, and have theories of how to govern such constructs, and manufactured “laws” to ensure some kind of abstract “order” within such places, as millions have given their “loyalty” to such abstract things and fought and died and caused great suffering in order to “defend” them or bring them into-being. Thus have we given “names” to differences among and within ourselves – based on some outward “sign” such as skin colour or on some inner sign such as a perceived or assumed “religious” or “political” belief – and thus dishonourably, un-empathically, used such “differences” as a criteria of worth and judgement, and in the process often or mostly behaving in a quite inhuman way. For all such abstractions – however named or described – seem to me to obscure The Numinous: obscure the simple reality which is of the connectedness, the acausal unity, of all Life.

I am as guilty as anyone in having done such things, for – for nearly four decades – I believed in or upheld some such abstraction or other, and used such things as not only a measure of the meaning of my own life, but also as a criteria of judgement, just as I often used violence in pursuit of such abstractions. It did not matter that I sincerely believed my inner intentions were noble and “good”; what mattered was that all such abstractions caused suffering for someone, or some many, somewhere. For such suffering was a natural consequence of those abstractions, constructed and manufactured as such things were by us in our vain arrogance.

Of course, many have understood this, or felt this, over the millennia – as some Ways have been developed to try and move us back toward the reality of connectedness. But always – always, it seems to me – over causal time, the simple unaffected pure meaning, the suffering insight, becomes lost in the words and through dogma, especially through dogma, and in particular through our very need, our very desire, to strive to “attain” some-thing, or to follow some-thing, or someone.

Perhaps only in music, Art, literature, poetry, a personal loyal love, and such-like emanations – in those things which wordlessly capture if only for a moment the Numinous itself – there is and has been a reminder of what-is, of what can-be. Of what we have forgotten and what we have glimpsed or have the capacity to glimpse, to feel, to know.

It seems to me, finally, that there are no answers, because no questions exist; we only impose questions upon what-is. For we have this need to make complex what is simple; we have this Promethean irritation within us. Certainly, this inner irritation, this inability to be empathic with Life (except perhaps in moments) brings us or can bring us joy, ecstasy, and can move us toward a different and at times exhilarating existence – as I know from my own not inactive, woman-loving, and sometimes warrior-like, life. But such a living I sense and feel is only a stasis, a repeat of our often barbaric, animal-like, past, and not the change, the evolution, we need and which surely is possible now, from the understanding the past five thousand years or so has given us.

Thus, my Path now is my Path – which in my temerity I have called The Numinous Way, and which, as it exists now due to the metamorphosis of recent years, represents the results of my ponderings, my thinking, my feelings, and what little knowledge I have acquired from pathei mathos.

Have you found that the seekers path has brought you as much joy as sorrow?

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

In truth I have found, over four decades of seeking, more sorrow than joy – and yet the sorrow now seems to have merged with the joy to become some-thing which is of both yet beyond both. A new way of feeling, perhaps; or a new way of being, far beyond any words I know, and certainly beyond any and all the various and many Ways and Paths I have experienced and lived. But, of course, there are times – many times – when the sadness seeps back to bring forth burgeoning tears.

All I have from four decades of strife, seeking, searching, questions – of a learning from my plenitude of mistakes – are some tentative scribblings of my own, manifest in The Numinous way, with its Cosmic Ethics, its emphasis on empathy, compassion and honour, and its understanding of how our manufactured abstractions cause and continue to cause suffering, re-enforce our hubris, obscure our connexion to the Cosmos, and distance us from The Numinous.

DW Myatt

(Taken from The Selected Letters of DW Myatt, Volume 1)