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)


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Remember the ones whom you killed
You, the poet, in your youth?
They brought a unity, those memories,
A pain that possesses all things
Bringing with their dread remembrance
The field of connection grown
From deep Space:

What was concealed is seen
As what is felt is possessed into Word
Through the possession of the consciousness
That connects all life to itself
Because it is life through the origin
Of growth
And brings the tranquillity of age.
There is remembering: the forgetting,
The little goals to pass the days
Between the next remembering

I see little needed in life:
No books, houses, fine clothes or cars,
Since this connectedness that makes
The poet a child
Makes him a place to rest awhile
Between the troubled strophes of life.
He, the forgotten values, seeks
Only sufficient shelter
Food enough to fill his gauntness
For a day –
All else is insufficient and inauthentic
As he himself is an admission
Of a god’s weakness
For Man.

All life is divine:
Each field, each tree,
And he the poet carries this message
Gently, like cloud its rain.
There is nothing special, unique:
He is only the half-remembered aspirations
Of his age
Forgotten when they to whom connectedness
Was a lie from birth, live in power
Within the boundaries of a State.

There should be no preaching, no faith
Without the connectedness of consciousness
That uncovers divinity as the divine
As there should be no guilt or sin
While the

tireless worker for the Cause
Stalks the streets of the chosen
City. There was a sunset
As he walked the hill home –
A plethora of colours magnified
By cold caught his eye
Briefly, for the wound on his face
Hurt. But he got them,
The bastards, and next time
The Party will be strong

For each Cause defines a Goal
To overturn the gods
Creating illusion in expiation;
There is no connectedness, only division
And divide

Words will not end this
Or any other admission of how we forget
To remember
As sublime music is not a premonition
Of peace.
They are only reminders of what is
As my past is a reminder of what I
Once was;
And there are still enigmas, many questions
Unresolved.

There is a natural balance between
The outward challenge
The inward look of age
That decays with each present passing
Week:
There is self-survival
The question of inner Space

Words will not end
But only the middle way between
The word and the act
Where desire is the poet’s desire
For passive divinity
Can begin the remembering
Of the connectedness that is divine
Without the ending that is another’s
Death

DW Myatt
(c.1976)

http://www.geocities.com/davidmyatt/plink.html


A bright quarter moon
As I ran alone in the cold hours
Along the sunken road that twists
Between hill-valley and stream:

There was a dream, in the night
That woke me – a sadness
To make me sit by the fire
Then take me out, moon-seeing
And running, to hear only my feet
My breath – to smell only the coldness
Of the still, silent air:

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

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

DW Myatt

http://www.geocities.com/davidmyatt/plink.html


Day hides the stars that might shine tonight
As my life when the loneliness comes
Among the hills:
I have touched the joy that goes
Seeping down into darkness
Rooting my soul that thus a storm
Cannot wash it away.
Here – a smile to capture worlds
With hidden words
When I believe a night has no terrors
Like my own
And I sleep at peace
Beneath the dome of stars.

I – passing the world
That way each day passes to a week –
Shook dust from my clothes
And walked barefoot toward a village green.
It was no use –
I had only to forget to remember
The silence where I in gladness sang
Stopping those spirits who had waited by their trees
For one like me to visit them,
Again.
So I sit on the damp grass
Waiting
For a world of love.
Then, smiling, I shake away the dew
To walk barefoot across a village green.

DW Myatt

http://www.geocities.com/davidmyatt/plink.html



David Myatt c.1989

DW Myatt c.1989

The Numinous Way of DW Myatt


Introduction: Mystic Philosophy of a Modern Gnostic

The Numinous Way was the name given, by Myatt himself, to his own particular Weltanschauung, his own perspective about life, which he developed, and continually refined, over a period of some ten or more years. This now completed Weltanschauung has been expounded in a recent (December, 2008 AD) collection of essays, issued under the imprint of The Numinous Way Foundation, entitled Empathy, Compassion, and Honour: The Numinous Way of Life, which essays, according to Myatt, “supersede and correct 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 the political 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 politics he had practical experience of, and a personal involvement with, lasting many decades.

As Myatt himself claims, the 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 views and beliefs, political, or religious. 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 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 over a period of many years, is not only a rejection of all of those previously held political beliefs and views of his, but possibly also, as he himself has claimed, a new moral way founded on his own learning from his experiences and errors.

JR Wright
Oxford
December 27, 2008 AD


Notes:

1) This work (currently an e-text in both html and pdf formats and published by The Numinous Way Foundation) appears in some editions under the alternative title The Numinous Way of Life: Empathy, Compassion, and Honour. (pdf 465 Kb) This work is due to be published in book format late in 2009. 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.
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 December 21, 2008
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, December 22, 2008
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, December 21, 2008
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, December 22, 2008
24) Ontology, Ethics and The Numinous Way
25) Private e-mail from Myatt to JRW, December 22, 2008 and private letter from Myatt to JRW, which he dated 9.xii.08 (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 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 The Private Letters of DW 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


David Myatt

David Myatt

An Introduction to The Numinous Way

Empathy, Compassion and Honour:

The Numinous Way is a particular way of individual living; that is, it is a Way of Life, which individuals can choose to follow. The basis, the foundation, of The Numinous Way is the belief that we, as 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. Thus, we are a connexion to – connected with – Nature. We are or we can be aware of this connexion through the faculty of empathy.

An awareness of this connexion, and the cultivation of our latent faculty of empathy with living beings, disposes us toward compassion and toward acting in accord with personal honour. Thus empathy disposes us to be compassionately aware of others, of the suffering of all living beings, and particularly aware of the reality that human beings are unique individuals who, like ourselves, can suffer pain, sadness, and experience joy and love. Personal honour directs us to treat people with manners, and respect, and as we ourselves would like to be treated. That is, personal honour disposes us toward both dignity and fairness, and, in a quite simple way, honour is a practical manifestation of empathy: of how we can relate to other people, and other life, in an empathic and compassionate way.

From compassion arises the desire to cease to cause suffering, the desire to alleviate suffering – and honour is one ethical way by which and how we can do this, for honour disposes us to restrain ourselves and so do the right, the moral, the empathic, thing. Thus, compassion and honour are how we can develope, and extend, our innate – but often underused or ignored – human faculty of empathy.

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.

Essentially, The Numinous Way places our own lives, as individuals, into a particular context: that of the Nature, of all Life, and of the Cosmos beyond the life which is Nature, and it provides practical guidelines – a code of ethics – to enable us to strive to live our own lives in an empathic, compassionate, and thus honourable, way.

The Numinous:

Empathy also makes us aware, or can – by its development – makes us aware, of the numinous: that is, of those things which do or which can or which have presenced (“manifested”) the beauty, the joy, the awe, the “sacredness” – the goodness – felt in those moments when we are transported beyond ourselves and become aware of the connexion between all life, and of the underlying unity beyond us, and of the potential we as individuals and as human beings possess to be a source of joy, positive change, and of love.

In a simple sense, the numinous places our own personal lives in a larger context: that of other human beings; that of the other life with which we share this planet; and that of the very Cosmos itself, with its billions upon billions of stars and billions upon billions of Galaxies, some of which stars and some of which Galaxies may well have life-bearing planets of their own.

What is numinous is that which predisposes us to change ourselves in an ethical way; that which reminds us of our mortality – of life, existence, beyond us; that which manifests the essence of Life itself, and that which re-presents to us what we feel is beautiful and good.

Empathy itself expresses – or can express – the numinous, and what is of particular importance about empathy is that it is only and ever personal. That is, empathy – like the numinous – only lives and thrives within an individual living being; it cannot be abstracted out of a living, individual, being.

A Reformation and Evolution of Ourselves:

One of the basic principles of The Numinous Way is that we human beings possess the ability to change ourselves. That is, we possess the faculty to consciously change our behaviour, our attitudes, our way of living. Thus, we are much more than just animals who possess the faculty of speech and the ability of conscious, rational, thought, for we have the faculty of will which enables us to restrain and control ourselves. However, like the faculty of empathy, our faculty of will – the faculty of reformation and evolution of ourselves – is often underused or ignored.

How can we develope this faculty? 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. For honour is only ever personal – and relates to that which affects us, as individuals, and those near to us, such as our family, or those with whom we come into contact on a personal basis. For personal honour can never be abstracted away from the immediacy of the moment – out from a living personal interaction between individuals.

The Immorality of Abstractions:

Empathy leads us away from the artificial, lifeless and thus un-numinous abstractions we have constructed and manufactured and which we impose, or project, upon other human beings, upon other life, and upon ourselves, often in an attempt to “understand” such beings and ourselves. And it is abstractions which are or which can be the genesis of prejudice, intolerance, and inhumanity. In addition, abstractions are one of the main causes of suffering: one of the main reasons we human beings have caused or contributed to the suffering of other human beings.

Abstraction (or abstractionism) – as understood by The Numinous Way – is the manufacture, and use of, some idea, ideal, “image” or category, and thus some generalization, and/or some assignment of an individual or individuals to some group or category. The positing of some “perfect” or “ideal” form, category, or thing, is part of abstraction.

According to The Numinous Way, it is immoral to apply such abstractions to what is living. Why? Because such abstractions usurp or limit or constrain our own individual judgement, which individual judgement – to be ethical – should and must be based upon empathy, that is, upon a direct and personal knowing of other individuals. All abstractions distort or destroy our correct, and of necessity our individual, perception of other human beings.

Abstractions – be they classified as political or religious or social – either predispose us to judge according to what someone else has devised or theorised, or they already contain, within themselves or within some theory or schema or model or “archetype” associated with them, a pre-judgement.

Thus, all abstractions to do with or concerning what is living, limit, restrict or undermine, or even destroy, empathy, and thus do they sever our numinous connexion to other life, and to the Cosmos itself.

An obvious example of one type of abstraction is the concept of “nation”. Thus, some individuals are said “to belong” to a particular designated “nation”, or consider themselves as belonging to a particular nation. That is, this nation becomes, for them, a source of personal identify, a provider of meaning for their lives, and a basis – often, the basis – of their judgement of others, with “their nation” becoming contrasted with others, and with they themselves often considering they have a “duty” and obligations to this particular abstraction termed a nation. Thus do differences, and conflicts, arise. Thus do people inflict suffering upon others in the name of this particular abstraction, and thus are there wars and invasions, as one “nation” – for whatever reason – wants to impose its own “values” and ideas and ways upon others.

Another obvious example of an abstraction is a political theory, or idea, or cause – such as, say, “democracy”. This abstraction (however defined) comes to be regarded – by a certain nation or government – as “right” and necessary. Some government or nation (or leader or whatever) then believes that such democracy should and can be imposed upon another nation and government, and that it is thus “right” and “moral” to use force to get “these others” to accept such an abstraction as democracy. In the process, of doing what they regard as “right”, there is of course conflict, and killing, and thus much suffering.

Yet another obvious example of an abstraction is the notion of a supra-personal culture, or way of life, or religion. This particular abstraction (be it a culture, or way of life, or religion) comes to be regarded by a certain group (be it a nation, a government or whatever) as “morally right”, as “civilized” (or even as “superior”), and this group believes it is their “duty” – or their “destiny” or whatever – to get others to accept this particular abstraction. This – as almost always – involves force or coercion or similar things. Thus is there, yet again, conflict, and killing, and thus much suffering.

Yet one more obvious example of an abstraction is a professional Army, or some large professional fighting force. Such an Army, or such a fighting force, have an allegiance – a duty – to observe a given chain-of-command, and their obligation is to do what some abstract authority commands them to do, even if they do not personally know the person or persons behind the abstract authority and even if they do not personally agree with all the orders given through such a chain-of-command. Thus will they go and fight – and kill – in the name of that abstract authority, such as some nation, or some leader who has been elected by millions of people or who has seized power. In this instance, the soldiers or fighters dehumanize both themselves, and dehumanize whatever “enemy” the abstract authority commands them to fight.

Another example of an abstraction is the judgement of an individual on the basis of their occupation or on their known or perceived political (or religious) views or on the basis of some deed they may have committed in their past. Thus, the person is viewed according to such an occupation or such views, instead of as an individual, or is judged according to the deed they have committed – or are alleged to have committed – in the past. That is, they are assigned to some abstract category, and – in a very important sense – become dehumanized, and are often treated according to whatever moral value is, abstractly, assigned to such a category or such a deed. Consider, for example, a woman categorized as being a “prostitute”. Almost always there are certain assumptions made about such a person, since the abstract category “prostitute” carries various connotations, or is assumed to denote a certain type of person. Thus, instead of being regarded, and treated as, an individual human being, the woman is regarded and treated as “a prostitute” and in the process often dehumanized.  All such judgement according to such an assigned abstract category is unethical because it is not based on a personal knowing of the person; it is not based on the immediacy of empathy with that person.

What these obvious examples illustrate is a giving-up of individual judgement; a taking of the individual out of the immediacy of the numinous, personal, moment. Instead, the individual relates to, or judges by, the abstraction; refers to the abstraction for value, worth and judgement. Almost always, there is an acting on behalf of the abstraction, often with a sense of “being right” and of desiring to persuade or force others to accept or adopt this particular abstraction and a use of some sort of force or violence or coercion to persuade others to change and adopt such an abstraction. Always there is lack of letting-be; always there are impersonal generalizations; and, almost always, there is dehumanization.

According to The Numinous Way, when applied to what is living, all abstractions, by their very nature, by their very being, cause – or are or can be the genesis of – conflict and suffering. Furthermore, the individual intent behind the abstraction is irrelevant, for once empathy is lost – and empathy is only and ever individual – then there is either suffering or the potential for suffering. Thus, it does not matter if someone or some many believe that some particular abstraction is “right” and “just”, for what is right and just cannot ever reside in an abstraction, or be manifest by, an abstraction or by someone acting on behalf of such an abstraction. What is right and just only ever reside in and through and because of individual empathy and an individual, personal, honour and personal judgement.

A Better Way of Life:

According to The Numinous Way, the only ethical way in which we can change ourselves, and our society, is through an inner, individual, transformation by developing empathy and by striving to live in an ethical, and honourable, way.

There is thus a self-transformation, an inner change – a personal and very individual living according to the ethics of The Numinous Way. That is, there is compassion, empathy, honour, reason – the cessation of suffering, and the gradual evolution, development, of the individual. This is a personal change, and, in consequence, a very slow, social change. The social change arises, for example, when groups of people who follow such a Way freely decide to live in a certain manner through, for example, being part of, or creating, a small community. The social change also arises when others are inspired by the ethical example of those who are individually or collectively following such a way as The Numinous Way.

Hence, The Numinous Way is profoundly apolitical, and opposed to the use of force, and violence, in the service of any abstraction or “cause”, believing that better communities – “a better world” – can only be brought-into-being by the efforts of ethical individuals who concern themselves only with that which, and those whom, they personally know and personally interact with.

Fairness, Law and Self-Defence:

The Numinous Way expresses the view that honour is not only personal, relates to the immediacy of the moment, cannot be abstracted out from such a personal immediacy, but also depends – by its very nature – upon others treating us honourably, and with respect. This means that our personal, individual, tolerance, and compassion, have certain ethical limits, and it is these setting of very human, and ethical limits, which in one way serves to distinguish and separate The Numinous Way from other ethical philosophies, such as Buddhism, based upon compassion and upon a desire to cease to cause suffering.

Thus, while personal honour demands that we are fair and tolerant and unprejudiced and compassionate toward others, it also allows for not only self-defence, but also for the employment, if required, and as a last resort, of the use of violent force (including lethal force) to defend one’s self and those who might be in need of some immediate, honourable, and personal, assistance. Hence, if one is attacked, it is – according to The Numinous way – honourable to defend one’s self, and if the circumstances require it, ethical to use such force as is necessary, even if this means that the attackers or attackers are injured or possibly killed.

Similarly, if one finds one’s self in a personal situation where, for example, several people violently attack another individual, it would be quite honourable to come to the aid of that individual, and use whatever force necessary, because such a violent attack is, in itself, a dishonourable thing.

To so act in such a personal situation is the fair, the just, the human – even the numinous – thing to do, because our practical use of honour restores the natural balance that the dishonourable actions of such attackers have upset.

However, it is worth emphasizing again that such a use of force is only fair, honourable and ethical, in a personal situation, in the immediacy of the moment, and the individual so using such force only does so because they themselves are immediately attacked or because some one, or some others, nearby in that moment, are dishonourably attacked.

Who decides whether such a use of honourable force is justified? According to The Numinous Way, this can only and ever be the individual in the immediacy of the moment itself. It is for the individual to use their own experience and judgement: their faculties of empathy and of fairness. This is so because, as mentioned previously, personal honour can never be abstracted away from the immediacy of the moment, out from a living personal interaction between individuals, and thus cannot be enshrined in some abstraction, such as a law manufactured by someone else at some other time, or be manifest in some supra-personal abstraction, such as a government or State or their “Courts of Law”.

For true, human, justice is only and ever personal, related to and entirely dependant upon, personal honour. Hence, for The Numinous Way, the basis for all law in any community can only be personal honour.

The Spirituality of The Numinous Way

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, as we often describe and define ourselves, or own personal life, in relation to, and by, our own personal desires, needs and feelings, which needs, feelings and desires we often do not understand and often do not control or, it seems, we cannot control.

Thus are we brought into conflict with others, and often ourselves; and thus do we often cause suffering, to others, and sometimes to ourselves. In addition, we often pursue the illusion which other abstractions present to us, and which we believe, or which we have been led or persuaded to believe, will bring us “peace”, security and a personal “happiness”.

However, according to The Numinous Way, all life is a manifestation of – a presencing of – what it is convenient to call acausal energy, and that it is this acausal energy which makes our physical molecules “alive”. In addition, it is this energy which is the basis for the matrix of Life: which is the connexion between us and all other life, human, on this planet Earth, and elsewhere in the Cosmos; and it is this acausal energy which forms the basis of empathy itself: what we sense, feel, and can come to know and understand, when we interact compassionately with other life.

Thus, all living beings in the physical, causal, Cosmos possess a certain type and amount of this acausal energy, which – like all energy – can neither be created nor destroyed, only transformed in some way. Hence, when our physical, causal, bodies die, they die because the acausal energy which has animated them and which gave them life and vitality has ceased to be presenced – ceased to be manifest – in the causal physical Cosmos. This acausal energy – which in a causal sense, “was us”, the essence of our being – then returns to the acausal part of the Cosmos from whence it was presenced to give us our causal life. That is, it flows back to its origin, and will flow from there to become presenced in some other, causal, form, some-where, at some causal Time. Or, expressed another way, our acausal aspect – or essence, beyond the illusion of our causal, abstractive, mortal self – returns from whence “we” arose.

In a quite important sense, 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.

This does not mean we transcend – as some conscious, individual, being – to some other acausal realm where we “live” another type of individual existence. It only means that we have used the opportunity of this, our mortal life, to increase life, to further evolution; that we have seen beyond the illusion of self to the essence, and choose the essence, the reality, over the illusion. For the illusion is of separate, discrete, unconnected living beings, while the essence, the reality, is of the flow of Life; of acausal energy being presenced in the causal, and so “creating” life. The illusion is of this mortal life as the aim, the goal, whereas the reality is of an evolving living Cosmos that we are part of, were once part of and will be part of, again.

Thus, we conceive of the very Cosmos itself as a living, evolving Being. We – all life – are not separate from this Being, but rather we are this Being, in evolution, evolving in the causal to become, by virtue of our sentience, the very consciousness of this Being, the very awareness of this Being. Similarly, Nature – the life dwelling with us on our planet, Earth – is a manifestation of this Being.

In addition, this Cosmic Being is not perfect, nor omniscient – not God, not any human-manufactured abstraction – but rather a burgeoning of Life, which Life we aid when we live with empathy, compassion and honour, when we respect other life, and which we diminish, or harm, when we do the opposite. Hence, there is not, nor cannot be, any “prayer” to this living Cosmic Being; no “reward” or “punishment” from this living Cosmic Being. Instead, there is only an empathic awareness, often – or mostly – beyond words, and presenced, manifested, sometimes, in some numinous music, or some work of Art, or in a personal love or by some honourable deed.

David Myatt


A Promethean Quest

Il 7 febbraio del 1967 viene fondato il “Fronte Nazionale”, partito dell’estrema destra britannica. Nello stesso anno, il diciassettenne David Myatt sbarca a Londra, dopo aver vissuto la sua giovinezza prima in Tanzania e poi in Estremo Oriente, seguendo il padre che lavorava nell’amministrazione coloniale inglese. Il giovane Myatt è uno sfegatato ammiratore di Hitler e nei vent’anni successivi la sua fede neonazista crescerà insieme al consenso che il Fronte Nazionale acquista in Inghilterra. Nel 1974, il Fronte poteva contare su almeno ventimila aderenti. Il salto di qualità Myatt lo compie quando crea il gruppo Combat 18 (C18), braccio armato dell’organizzazione Blood & Honour. Il numero ‘18’ si riferisce alla prima e all’ottava lettera dell’alfabeto, le iniziali di Adolf Hitler.

Nei primi anni Novanta, C18 diventa il servizio d’ordine del Fronte. Nel 1997, Myatt scrive un pamphleet intitolato “Guida pratica alla rivoluzione ariana”, in cui descrive, passo dopo passo, come far scoppiare una guerra etnica per liberare il suolo patrio dalla malefica presenza di africani, asiatici e giudei. Le sue idee fanatiche sono esattamente quello di cui vanno in cerca personaggi schizofrenici e paranoici come David Copeland, un ventenne che aveva scelto di militare nel Movimento nazional-socialista inglese (un’altra delle creature di Myatt). Nell’aprile del ’99, per due settimane, Copeland semina il panico nelle strade di Londra. Prima una bomba in un supermarket di Brixton, una zona popolata in gran parte di neri. Poi un secondo ordigno a Brick Lane, nell’east end, quartiere a prevalenza asiatico con una forte presenza di immigrati bengalesi. Infine il botto all’Admiral Duncan Pub di Soho’s, il cuore della comunità omosessuale londinese. Le bombe sono infarcite di chiodi, fanno tre morti e un centinaio di feriti.

David Myatt non ha l’aspetto di un neonazista classico, niente testa rasata, Doc Marten’s e bomber ultimo modello. Sembra piuttosto un eccentrico gentleman di campagna, con la lunga barba rossiccia e il completo di tweed. Ha un quoziente intellettivo di tutto rispetto e una passione altrettanto sconfinata per le religioni, che lo spinge a studiare il taoismo e a frequentare monasteri buddisti e cristiani. Traduce Omero, Sofocle e i lirici greci, scrive poesie e racconti di fantascienza. La sua ricerca faustiana lo conduce ai limiti dell’occultismo e sconfina nel satanismo. Parla di una “Via luminosa della cultura folk”, una forma di paganesimo basata sul ritorno al mondo rurale, sul rispetto dell’ordine naturale, la lealtà ai valori familiari, il volk e la libertà individuale. Sembra una riedizione dell’herderismo più reazionario, in cui la parola ‘comunità’ acquista esclusivamente un valore razziale e ostile a ogni forma di mescolanza.

Nel 1998, la svolta. Myatt si converte all’Islam e prende il nome di Abdul Aziz. Dopo l’11 Settembre, i suoi eroi diventano Osama Bin Laden e i Taliban, il suo indirizzo di posta elettronica sheikh@al-quaeda.com. In fondo cosa c’è di meglio dell’islamismo per uno che definisce l’Olocausto “una menzogna”?

Ma perché un neonazista che in strada pestava negri e pakistani è finito in moschea? Facile, si è reso conto che una rinascita dell’estrema destra in Europa è inverosimile mentre la creazione di un superstato musulmano sarebbe una buona carta da giocare contro il sionismo e l’Occidente: “Non ci sarà né rivolta, né rivoluzione, in nessun paese occidentale, da parte di nazionalisti o nazionalsocialisti, perché difettano del desiderio, della motivazione e dell’ethos per farlo, perché capiscono di non avere il sostegno della maggioranza della propria gente”. L’esortazione per i camerati è una soltanto, convertirsi, “accettare la superiorità dell’Islam su tutte le strade indicate dall’Occidente”. Il Jihad è un dovere, un’alternativa al “disonore, l’arroganza e il materialismo” del Vecchio continente. “Per l’Occidente nulla è sacro, salvo, forse, il sionismo, le chiacchiere sull’Olocausto e l’idolatria per la democrazia”.

Myatt si convince che la guerra dichiarata dall’Islam sarà lunga decenni e che la Gran Bretagna potrebbe ritrovare nel Corano i valori della sua antica casta guerriera. Sostiene che “tutte le bombe sono terribili o barbare” comprese quelle ideologiche che aveva messo a disposizione di Copeland, evidentemente. Nei siti internet dell’estremismo islamico, Aziz viene considerato un “esperto”, un “discepolo”, un “sant’uomo”. In un’intervista del 2003, lo sceicco Omar Bakri dichiara: “Sono convinto che Myatt può aiutare la causa islamica”.

Lo scrittore e giornalista canadese Mark Steyn è convinto che la saldatura tra fascismo e jihad è destinata ad avere grande successo in futuro. Abbracciando l’Islam, i fautori della ‘supremazia della razza bianca’ saranno attratti dalla parola “supremazia” più che dalla difesa del white power. “Il fondamentalismo islamico attirerà i violenti, gli squilibrati, gli antisemiti, in una infinita Notte di Valpurga dell’irrazionalità”. Nel saggio “America Alone”, Steyn avverte che i neoconvertiti alla Myatt non sono l’equivalente di Richard Gere con il buddismo e di Tom Cruise con Scientology: “Quando le città dell’Inghilterra, del Belgio e della Scandinavia saranno islamizzate, i loro abitati dovranno scegliere tra vivere come una minoranza ed entrare a far parte della maggioranza della popolazione. La maggior parte potrebbero optare per la seconda scelta”.

George Michael è un professore di scienze politiche all’Università della Virginia. Nel 2006 ha pubblicato un saggio, The Enemy of My Enemy: The Alarming Convergence of Militant Islam and the Estreme Right, in cui prova a fare un quadro della Nuova Alleanza che si sta scagliando contro l’Occidente. Dobbiamo risalire agli anni Settanta e Ottanta, quando si formò quel contraddittorio nucleo di organizzazioni che – dalla sinistra rivoluzionaria all’estrema destra – attaccavano gli Stati Uniti e le nazioni occidentali per aver invaso il Vietnam e aiutato Israele nella ‘repressione’ della causa palestinese. Chi è cresciuto in Italia nel ventennio in questione ricorderà la propaganda antisionista (leggi: antisemita) fatta da compagni e camerati nelle università; le manifestazioni, i volantini, le conferenze e i seminari, uguali a quelli che le quinte colonne dell’Occidente hanno promosso contro la liberazione dell’Afghanistan e dell’Iraq dopo l’11 Settembre.

Come dimenticare i nipotini delle Brigate Rosse – il Partito Comunista Combattente e i Nuclei Territoriali Anti-imperialisti, che salutarono il crollo delle Torri Gemelle come “un atto eroico di Al Quaeda contro l’imperialismo americano”? E Nadia Desdemona Lioce che invitava “le masse arabe e islamiche oppresse, espropriate ed umiliate” ad allearsi con il proletariato metropolitano, armandosi in un unico grande fronte intenazionale antimperialista in grado di scatenare una nuova offensiva contro i governi borghesi?

Un dittatore come Saddam Hussein veniva difeso non soltanto dai rottami più aggressivi dell’ideologia comunista, ma anche da spezzoni del movimento antiglobalizzazione, dai gruppi radicali impegnati nelle battaglie sul welfare, sull’ecologismo e i diritti umani (sic). Da un’estrema all’altra, i toni non cambiano di una virgola. Per Myatt, il Jihad è “la vera religione marziale”, meglio del Bushido e dell’antica Sparta. Secondo David Duke, il fondatore del Ku Klux Klan, gli evangelici che in America si sono schierati dalla parte di Israele hanno dimenticato gli “osceni” attacchi rivolti dal Talmud a Gesù Cristo: “Il Sacro Corano dell’Islam oggi difende Cristo e sua madre Maria dalle odiose calunnie del giudaismo”. Duke, naturalmente, è stato uno degli ospiti d’onore della Conferenza negazionista patrocinata dal governo iraniano nel 2006.

“Il nemico del mio nemico è mio amico”, un perfetto adagio delle mafie fasciste. Gloria ad Al Quaeda, all’Hezbollah, ad Hamas, ai Fratelli Musulmani, e a tutti quelli che possono colpire per davvero il nemico che ormai ‘noi’ siamo soltanto in grado di graffiare a parole. Myatt non è uno stupido e ha capito che inchinarsi verso la Mecca, almeno per lui, non significa rinnegare la svastica. In teoria, così come i razzisti di estrema destra e i segmenti del cristianismo più delinquente tendono a deridere e a escludere chi non è bianco e cristiano, allo stesso identico modo i fondamentalisti islamici se la prendono con i non-musulmani, gli ebrei e gli americani. Internet e la globalizzazione hanno favorito questa interazione che ha nell’antisemitismo il suo minimo comune denominatore.

Durante il Terzo Reich e la Seconda Guerra mondiale, i Fratelli Musulmani simpatizzarono per le Forze dell’Asse. Hitler in persona era in buoni rapporti con il gran muftì di Gerusalemme. Quest’ultimo diede il suo benestare all’inquadramento delle divisioni musulmano-bosniache nelle Waffen SS. Dopo Norimberga, un numero imprecisato di nazisti disoccupati cercarono rifugio in Medio Oriente, lavorando come consulenti militari ed esperti d’intelligence. Li troviamo all’ombra del governo egiziano di Nasser, per esempio i commandos di Otto Skorzeny, che insanguinarono la Striscia di Gaza a metà degli anni Cinquanta.

Uno dei discepoli di Goebbels, Johann von Leers, dopo aver preso il nome di Oman Amin von Leers, aiutò Nasser nella sua propaganda antioccidentale. Questa collaborazione sarebbe continuata fino alla fine degli anni Sessanta: l’ex SS belga Robert Courdroy e il neonazista Karl von Kyna vennero uccisi mentre combattevano a fianco delle milizie palestinesi.

Negli anni Novanta, la fine dell’Unione Sovietica ha favorito i nostalgici del nazismo che cercavano una ricollocazione storica e strategica, avendo perso il loro principale nemico, i comunisti. Ora c’era un altro avversario, il Moloch in cui convergevano la grande finanza globale, il cinema ‘giudeo’ e l’hard power americano. Myatt e i suoi sognano di costruire degli stati fondati sulla esclusività razziale e religiosa, un incubo che ritengono a portata di mano dopo l’11 Settembre.

Negli Stati Uniti, la National Alliance e la Nazione Ariana hanno solidarizzato con Bin Laden, sperando che la popolazione islamica americana si risvegli contro l’oppressore. Virtualmente tutti i terroristi vengono fuori dai ranghi dell’estremismo, anche se non tutti gli estremisti sono dei terroristi, ma l’estremismo politico serve spesso da incubatore per il futuro terrorismo. Sono i rischi della politica seguita dall’amministrazione Bush, che ha creduto di poter affrontare il terrorismo enfatizzando “l’eccezionalità delle istituzioni americane e la fede messianica nello loro applicabilità universale”.

In uno studio intitolato “Militant Islam Reaches to America”, pubblicato dal professor Daniel Pipes nel 2002, c’è scritto chiaramente che ad unire l’estremismo americano, occidentale e islamista, c’è lo stessa carica utopica radicale, il rifiuto della coesistenza, l’odio verso l’Occidente, la democrazia e il moderatismo. Per tutti questi motivi la storia di David Myatt non deve sorprenderci ma neppure lasciarci indifferenti.

Source: http://www.noaweb.it