Towards the Galactic Empire:

Autobiographical Notes

Part Two

Three things have always inspired me: the ideal of Space Travel, the belief that our evolution, as human beings, has only just begun - that we can and indeed should evolve still further, in terms of our abilities and our consciousness - and a feeling concerning our being part of Nature. The first two are really part of one vision - the ideal of a Galactic Empire.

In many ways, my life has been a Faustian, or Promethean, quest - to discover, to know, to experience, the essence of life; to answer the fundamental questions about our existence, as human beings, and about the nature of the Cosmos itself. In the course of this quest, I have experienced many things - both light and dark, of sorrow, and joy, of violence, hatred, love - and from all these things I have slowly, very slowly, learnt, and changed myself, until, after nearly forty years, I have arrived where I am.

Thus it is that these notes represent signs, experiences - only signs, only experiences - along the way that led to such understanding.


For many, many, months after my reversion to Islam, I joyfully immersed myself in the new world I found. I undertook several courses in Arabic (including a residential one for which I took a rather long time off work) and arranged, with my then understanding employers, to work every Saturday instead of Friday so that I could travel to the nearest Mosque and attend Jummah Namaz. I read all I could about Islam, would regularly meet with several of my new brothers to learn about, and to discuss, Islam, and often travelled to and for talks with brothers elsewhere.

During this time it is true to say that I existed in-between two worlds, for I was still on bail following my arrest - six or so months before my reversion to Islam - by Detectives from Scotland Yard who were investigating me for various offences in connection with my National-Socialist, NSM and Combat 18 activities, and several times I was re-interviewed by officers from SO12 at Charing Cross Police Station in London. Hence, there was the possibility of a forthcoming trial and of yet another term of imprisonment, and I was still in regular contact with several of my former National-Socialist comrades. Thus I came to give serious consideration to the possibility of National-Socialists co-operating with Muslims against what I considered were our common enemies.

In particular, there was one verse in the Quran which particuarly intrigued me before my own conversion to Islam, and after reflecting upon this verse, I considered it might be possible somehow to bring Muslims and National-Socialists together in the cause of both fighting their common enemies and building a new world based upon nobility and honour, and dedicated to the pursuit of the numinous.

This Quranic verse was (in the Interpretation of Meaning by T.B. Irving - Tehran, 1419 AH - which I had just then acquired): "We made you into different nations and tribes, that you might recognize [and cooperate with] one another." (49: 13)  This seemed to me then to reflect the essence of National-Socialism: individual nations, based upon ethnic tribes, co-operating together in the pursuit of nobility, and respecting each other's freedom and culture.

Seeking  Co-Operation:

Even before my reversion to Islam, I never lived up to the stereotyped Marxist-Capitalist-Zionist image of a National-Socialist - that is, some sort of rabid so-called "racist" who hated other races, saw them as inferior, and who would want to create "another holocaust". Rather, I loved my own people, valued my own heritage and wished to see the creation of independent homelands where the different races and cultures could live in freedom according to their own customs.

I personally - perhaps naively - had a vision of a new world composed of such homelands, led by honourable, idealistic, rational individuals who also cared for their people. This vision was of such homelands co-operating together for their mutual benefit, with such co-operation being one of the foundations necessary to begin the creation of a Galactic Empire.  I understood long ago that the age of Empire solely on Earth was gone, never to return - that it was ultimately a waste of our human potential.  Indeed, it was such a noble vision of diverse ethnic nations co-operating together which also inspired many influential people in the Third Reich and particularly in the SS, and which led to the alliance with Japan, the creation of non-Germanic SS divisions, and the plan to create many more had Germany won the war.

In the years before my reversion I saw myself as carrying on this National-Socialist and SS tradition of seeking knowledge, understanding and co-operation while always bearing in mind that my foremost duty was to my own people - to their freedom and their culture. [ See Footnote (1) - a quote from Waffen SS General Leon Degrelle. ]

So as a new Muslim I studied, learnt and tried to move toward understanding and perhaps useful co-operation now or in the future: co-operation between Muslims and honourable National-Socialists. For at the time I felt some similarity between the idea of a revived Islamic Khilafah and my vision of a new Empire spreading out from Earth, as I came to a better understanding of the wide-sweep of world history itself and those forces which are tearing us apart, despite all the good and often honourable intentions.

I became a Muslim because it seemed to me not only a most honourable and divinely-given way of life but also offered - or seemed then to offer - the possibility of continuing in a practical way my life-long struggle against world capitalism and the perfidy of Zionism.  I was impressed by modern Mujahideen such as Mullah Umar - by their simple way of life, their honour, which seemed to me to capture the essence of Islam itself.

Just as, years ago when a Buddhist, a Taoist, or a Christian, I had considered those particular ways of life as not incompatible with my heart-felt belief in what I called honourable National-Socialism, so too did I then consider Islam as not necessarily being incompatible with that particular belief. After all, I knew that over sixty thousand Muslims had joined the SS, and that many National-Socialists - Hitler, Himmler and Leon Degrelle included - had a great respect for Islam.  I also knew that Major General Otto Ernst Remer - one of my National-Socialist heroes since the early days of my political involvement - had lived for several years in exile in Egypt and Syria and had made many Muslim friends in those countries.

I was also to find many ordinary Muslims who admired Hitler and the Third Reich, as I found some who understood what he was trying to achieve for Germany and Europe. I myself read some of the writings of Mohammed Amin al-Husseini, the Grand Mufti of Jerusalem, who lived for many years in National-Socialist Germany and who helped recruit Muslims for the SS. He also restored Al-Haram al-Sharif, in Al-Quds (Jerusalem), which contains Al-Aqsa Mosque, and the Dome of the Rock, which is regarded as the third most sacred place in Islam after Makkah and Madinah. It was Mohammed Amin al-Husseini who further beautified the Dome of the Rock by covering it in gold. 

Also, I understood both Islam and National-Socialism as striving to create a better world based upon noble ideals and encouraging individuals to change themselves through a triumph of the will. Both upheld the noble ideals of honour, loyalty and duty.

But did not Islam condemn "racism" - and surely National-Socialists were racists? No, and again no. I then still considered that "racism" itself was a modern abstract idea, invented by Marxists and used by social engineers to mentally condition people and so enable those social engineers to construct the modern tyrannical, dishonourable, usury-driven societies I had often written about and condemned.  As for genuine, modern, National-Socialism, I then regarded it, and strove to portray it, not a "racist" philosophy at all (according to the definition of racism given by the social engineers) but as a Way of Life which saught to respect the difference and diversity of Nature. Thus had the Reichsfolk organization I had founded years previously - like the SS - accepted members from different cultures, had propagated what I regarded as the "genuine National-Socialism" of people like Leon Degrelle and Otto Ernst Remer, and believed in the development of separate, free, ethnic nations, with their own culture and identity, and in these nations co-operating together, with no one race believing they were somehow superior to, or better than, any other race, but with each striving to achieve their differing Destinies, with there being no hatred of other races but instead a respect, deriving from honour.

I believed then that it was necessary and indeed possible to manufacture noble societies based upon both the Islamic and National-Socialist ways of life, with these societies co-operating together both for their mutual benefit in order to make the world a better place through fighting those forces, of decadence, materialism, and mechanistic "progress", which were and which are taking us back to barbarism and thence toward destruction.

Understanding Islam:

In pursuit of this strategy of co-operation, I strove to bring some National-Socialists and some Muslims together, and also continued to write about the philosophy, the Way of Life, which I had been developing before my reversion to Islam. I called this philosophy, at first, "Folk Culture", then "The Numinous way of Folk Culture", and then, simply, "The Numinous Way". This Way, I hoped, would serve to provide an ethical foundation for all folkish-type beliefs, based upon honour.

As I was later to write, in the Islam, Honour and Duty dialogue:

I did such things because I sincerely believed that it was important - and indeed vital - for as many people and groups as possible to fight in any way whatsoever the Zionist-Crusader alliance, and the so-called "New World Order" which this alliance is creating, and that this fight should be taken to the homelands of the West. I did this because I believed - and believe - that this alliance, and its lackeys and supporters, are dishonourable, and arrogant, and represent a profane, imperialist, materialistic, way of life which must be fought, since the adherents and supporters of this profane way of life trample upon and desecrate and are seeking to destroy, the numinous, represented as I know the numinous is by Al-Islam, and made real as I know the numinous is by Muslims who submit only to Allah Subhanahu wa Ta'ala.

I did all this work openly, as a Muslim, and this led some of those who adhered to National-Socialism, and even The Numinous Way, to call me a "traitor" for being a Muslim. It also led to some misunderstandings, among some other people, regarding whether or not I was a Muslim, whether or not I had renounced Islam, and whether I still supported the racial beliefs, and the nationalism, of National-Socialism."

This strategy made me - for tactical reasons - refrain from making, at the time, any negative comments about National-Socialism and refrain from making, in public, any pronouncements, as a Muslim, about the idea of racial separation and even about nationalism itself, even though, when asked in private, or when individual Muslims contacted me to enquire about my position, I explained that, as a Muslim, I regarded both nationalism and racialism as 'Asabiyyah, as a manifestation of Jahilliyah, and thus as incompatible with the Way of Al-Islam. (See Footnote 2) Yet, I have never, in my heart and mind, renounced my belief in Adolf Hitler as a good man, an honourable man, who - believing in God - strove to create a just and noble society, and who was destroyed by the ignoble machinations of those opposed to what is good and who have spread dishonourable lies about him, his followers and his Cause. Thus it is that I find I cannot denounce this noble man and those who fought and died for the cause he upheld, as I cannot and will not denounce those who today honourably (and I stress honourably) continue the struggle in his name and who respect the Way of Life which is Al-Islam and who thus see we who are Muslims as allies in the fight against our common enemy. Thus it is that I continued for several years, after my reversion, with Reichsfolk - an honourable organization striving to presence something of the Numen I believe was manifest in National-Socialist Germany and in and through the life of Adolf Hitler. For, although there were indeed differences between Deen Al-Islam and the honourable National-Socialism of groups such as Reichsfolk, it was a question of mutual respect and honourable tolerance and co-operation, of accepting such differences in an honourable way.

However, I gradually came to understand two things. Firstly, that the majority of people involved today with the idea of racial separation, however they described themselves politically, were entrenched with their prejudiced attitudes, with their dislike, even hatred, of Islam and Muslims, but above all with an innate sense of superiority regarding what they called "Western civilization, culture, and values" which many if not most of them regarded as the creation of their own "superior" (or more "intelligent") White race. Thus did many of them support the invasion of Iraq and Afghanistan by the Zionist-Crusader alliance, and thus did many of them say and write offensive things about Islam, about Muslims and about our beloved Prophet (salla Allahu 'alayhi wa sallam). Hence, the more I pursued this strategy of co-operation, the more I became aware of the wide gulf, the difference, between us: the more acutely I felt, knew and understood, the nobility, the honour, of Muslims (and especially of the Mujahideen) who strove to obey only Allah Subhanahu wa Ta'ala, and the hypocrisy, the dishonour, the arrogance, the hubris, the decadence, of the kuffar of the modern West. Perhaps, I thought - remembering what a loyal Comrade of Adolf Hitler once said to me - honourable National-Socialism had indeed died among the ruins of the Third Reich and with the defeat of the SS.

Secondly, I came to understand - as a result of my own deepening understanding of Deen Al-Islam aided by Muslims far more knowledgeable than I - that there really was no need for such co-operation: that my duty, as a Muslim, lay in presenting Islam, as it was, to the Unbelievers, and in personally striving to uphold, defend, and make the Word of Allah Subhanahu wa Ta'ala supreme. Thus did I cease to strive for such co-operation.

Now, after living for several years as a Muslim, I feel a little closer - Alhamdulillah - to the understanding of life and the Cosmos I enthusiastically saught in my youth. But these years of learning about Islam as a new revert, and mistakenly and perhaps rather arrogantly seeking co-operation, were themselves of course only one more new beginning.

David Myatt
(Abdul-Aziz ibn Myatt)
(Revised 1427)



From: Leon Degrelle - Epic: The Story of the Waffen SS (Lecture given in 1982). Reprinted in The Journal of Historical Review, vol. 3, no. 4, pp. 441-468.

" German racialism meant re-discovering the creative values of their own race, re-discovering their culture. It was a search for excellence, a noble idea. National Socialist racialism was not against the other races, it was for its own race. It aimed at defending and improving its race, and wished that all other races did the same for themselves.

That was demonstrated when the Waffen SS enlarged its ranks to include 60,000 Islamic SS. The Waffen SS respected their way of life, their customs, and their religious beliefs. Each Islamic SS battalion had an imam, each company had a mullah. It was our common wish that their qualities found their highest expression. This was our racialism. I was present when each of my Islamic comrades received a personal gift from Hitler during the new year. It was a pendant with a small Koran. Hitler was honoring them with this small symbolic gift. He was honoring them with what was the most important aspect of their lives and their history. National Socialist racialism was loyal to the German race and totally respected all other races. "

(2) I strove to express something of this in essays such as Nationalism, Race, Culture and Islam, and The Ignorance of Infidels.