Of the many metaphysical things I have pondered upon in the last five or so years, one is the enigma of words. More specifically, of how nomen – a name, a term, a designation – can not only apparently bring-into-being abstractions (and their categories) but also prescribe both our thinking and our actions, with such abstractions and such prescription so often being used by us, we mortals, to persuade, to entreat, to manipulate, to control, not only ourselves but through us others of our human kind. Whence how denotatum can and so often does distance, distract, us from the essence – the physis – that empathy and its wordless (acausal) knowing can reveal and has for a certain mortals so often in past millennia revealed.
For we seem somehow addicted to talk, to chatter – spoken and written – just as we assume, we believe, so often on the basis of nomina that we expand our pretension of knowing beyond the local horizon of a very personal wordless empathy breeding thus, encouraging thus, such hubris as has so marked our species for perhaps five thousand years. With such hubris – such certitude of knowing – being the genesis of such suffering as we have so often inflicted on others and, sometimes, even upon ourselves.
Would that we could, as a sentient species, dispense with nomen, nomina, and thus communicate with others – and with ourselves – empathically and thus acquire the habit of acausal wordless knowing. There would then be no need for the politics of propaganda and the rhetoric of persuasion; no need – no ability – to lie or pretend to others. For we would be known – wordlessly revealed – for who and what we really are. And what a different world that would be where no lie, no deception, would work and where guilt could never be concealed.
For some, a few mortals, such a wordless knowing is already, and has been for centuries, the numinous reality, born as such a personal reality is either via their pathei-mathos or via their innate physis. Which is perhaps why such others often secrete, or desire to secrete, themselves away: an isolated or secluded family – rural, or island – living, perhaps, and perhaps why Cistercians, some mystics, some artists, and others of a similar numinous kind, have saught to dwell, to live, in reclusive or communal silence.
There is – or so there seems to me to be according to my admittedly, fallible, uncertitude of knowing – a presencing of the essence of almost all religions here in such a knowing of the value, the mysterium, of silence. Of that which we so often in our hubris forget, have forgotten, or never known: that wordless, that empathic, that so very personal acausal knowing, that personal grief and personal suffering – that the personal awareness of the numinous – so often engenders, so often breeds, as has been so recounted for millennia in our human culture of pathei-mathos.
Given this culture – so accessible now through institutions of learning, through printed books, through art, memoirs, and music, and via this medium of this our digital age – shall we, can we, learn and apply the learning of that culture to significantly change our lives, thus somehow avoiding that periodicity of suffering which for millennia our hubris, our certainty of knowing born of nomen and nomina and the resultant abstractions, has inflicted and continues to inflict upon us?
I do so wish I had an answer. But for now, all I can do is dwell in hope of us en masse so evolving that such empathy, such wordless knowing, has become the norm.
Extract From A Letter To A Friend
Perhaps I remain, partially at least, a Catholic in spirit – in my heart – though not, most of the time, in words and deeds. For while I intellectually and empathically disagree with the teachings of the Catholic Church on many matters – such as homosexuality, contraception, and on divorcées who have remarried being excluded from Holy Communion (unless they have resorted to a Papal Annulment) – I still find myself in my inner weakness not only sometimes frequenting the Lady Chapel of my nearest RC Church – lighting a candle, kneeling, and in reverent silent contemplative prayer remembering, in the felt presence of The Blessed Virgin Mary, those now dead loved ones such as my mother and father and Sue and Francis, and those other women hurt by my selfishness – but also traveling several times a year to where Gregorian chant is sung and where the Tridentine Mass is celebrated, bringing as such Latin chant and such a Latin Mass still do, in me, a renewed awareness of the numinous and a renewal of such humility as I strive – and sometimes still so often fail – to remember and feel.
There seems to me no intricate and difficult interior problem here derived from my somewhat paganus way of pathei-mathos, for that way is essentially – for me, even born as it is from my own pathei-mathos – rather intellectual, a perceiveration, lacking as it does something outward, practical, supra-personal, and communal, to presence the numinous and thus affect one’s very being in a spiritual way. So I seem to now exist – and have for several years existed – between two worlds: apparently emotionally needing something practical, living, and spiritual beyond myself and my intellectualism, and yet knowing in a rather unemotional manner that it is the way of pathei-mathos, and not Catholicism, which is my weltanschauung.
No intricate and difficult interior problem, no inner dichotomy, because I know the many flaws in my weltanschauung and in myself; and one cannot intellectually create some-thing – manufacture some-thing devoid of ψυχή – to presence the numinous. For it seems to me that such a presencing has to evolve, organically, over causal time, because it has been wordlessly presenced in other mortals and then kept alive because also felt by some of a newer generation. Will – can – such a presencing of the numinous arise from that way of pathei-mathos? Most probably not, intellectual and so very personal as it is.
So the need for some inner, numinous, sustenance remains; for fulfilling as a lot of classical music (such as the Cantatas of JS Bach) is, and fulfilling as walks alone in wild and rural Nature are, I sense a yearning in me for something more: some wordless intimation of the Divine which betakes me so far away from my still egoistic self that I am both awed and humbled again, as I often was in Winter wandering a darkened cloister as a monk in that quiet contemplative time between Matins and Lauds.
Editorial Note: The following autobiographical essay is taken from Part Two of David Myatt’s
Understanding and Rejecting Extremism: A Very Strange Peregrination published in 2013 (ISBN 978-1484854266).
Myatt’s Sarigthersa, Some Recent Essays is now available as printed 50 page booklet – ISBN 978-1512137149 – from Amazon dot com and other book retailers. It compliments his other published works about his philosophy of pathei-mathos.
° I. Toward Understanding Physis
° II. Some Conjectures Concerning Our Nexible Physis
° III. Just Passing By
° IV. Personal Reflexions On Some Metaphysical Questions
° V. Some Notes on Aristotle, Metaphysics, 1015α
° VI. Some Notes on Aristotle, Metaphysics, 987β
° VII. Concerning Tractate IV, Corpus Hermeticum
° VIII. Extremism, Terrorism, Culture, And Physis: A Question Of Being
° IX. The Manner of My Dying
° X. Memories of Manual Labour
° XI. A Perplexing Failure To Understand
° XII. Finis: In Loving Memory of Susan and Frances
° Appendix – Reputation and Rumours
In line with Myatt’s life-long support of copyleft, the work is also available as a free pdf from his blog and website, and also in an alternative (dual-page) pdf format here – https://regardingdavidmyatt.files.wordpress.com/2015/08/dwm-sarigthersa.pdf
Being a slightly revised extract from a letter to friend,
with some footnotes added post scriptum
One of the multitude of things that I have, for years, failed to understand – sans any belief in an all-powerful supra-personal deity – is why I am still alive while people like Sue and Fran – and the millions of others like them – died or were killed, too early. For they neither caused any deaths nor inflicted any suffering on another living being, human and otherwise, while I – and the millions like me, worldwide – continued to live despite having so caused, directly and/or indirectly, deaths and suffering. And in my case, directly and indirectly as my documented so lamentable extremist amoral decades – of violence, hatred, incitement, of being a “theoretician of revolution/terror” – so clearly reveal.
Yet – over twenty years after the death of Sue, and almost ten years since the death of Fran – here I am, still breathing, still pontificating. And all I have – despite years of interior reflexion – is a feeling, an intuition: of the how and why our thousand of years old human culture of pathei-mathos is important because – or so it seems to me – it might bring (at least to some others) a wordless intimation of one possible answer to such a perplexing question.
For it is a culture that includes, for example, such diverse artisements as the Oresteia of Aeschylus, the Lamentations of Jeremiah by Thomas Tallis, and the life – and death – of people such as Jesse James, Mohandas K Gandhi, and Edith Cavell; and which culture, enshrined as it is in Studia Humanitatis, can perchance teach some of each new generation that valuable lesson about our human physis, jumelle as our physis is  and thus paradoxical as we honourable/dishonourable (often hubriatic) mortals are:
ἄνδρα μοι ἔννεπε, μοῦσα, πολύτροπον, ὃς μάλα πολλὰ
πλάγχθη, ἐπεὶ Τροίης ἱερὸν πτολίεθρον ἔπερσεν:
πολλῶν δ᾽ ἀνθρώπων ἴδεν ἄστεα καὶ νόον ἔγνω,
πολλὰ δ᾽ ὅ γ᾽ ἐν πόντῳ πάθεν ἄλγεα ὃν κατὰ θυμόν,
ἀρνύμενος ἥν τε ψυχὴν καὶ νόστον ἑταίρων.
ἀλλ᾽ οὐδ᾽ ὣς ἑτάρους ἐρρύσατο, ἱέμενός περ:
αὐτῶν γὰρ σφετέρῃσιν ἀτασθαλίῃσιν ὄλοντο,
νήπιοι, οἳ κατὰ βοῦς Ὑπερίονος Ἠελίοιο
ἤσθιον: αὐτὰρ ὁ τοῖσιν ἀφείλετο νόστιμον ἦμαρ
The Muse shall tell of the many adventures of that man of the many stratagems
Who, after the pillage of that hallowed citadel at Troy,
Saw the towns of many a people and experienced their ways:
He whose vigour, at sea, was weakened by many afflictions
As he strove to win life for himself and return his comrades to their homes.
But not even he, for all this yearning, could save those comrades
For they were destroyed by their own immature foolishness
Having devoured the cattle of Helios, that son of Hyperion,
Who plucked from them the day of their returning 
A lesson about ourselves which so many others have attempted to communicate to us, as recounted in a certain tragedy:
οὕτω δ᾽ Ἀτρέως παῖδας ὁ κρείσσων
ἐπ᾽ Ἀλεξάνδρῳ πέμπει ξένιος
Ζεὺς πολυάνορος ἀμφὶ γυναικὸς
πολλὰ παλαίσματα καὶ γυιοβαρῆ
γόνατος κονίαισιν ἐρειδομένου
διακναιομένης τ᾽ ἐν προτελείοις
κάμακος θήσων Δαναοῖσι
Τρωσί θ᾽ ὁμοίως. ἔστι δ᾽ ὅπη νῦν
ἔστι: τελεῖται δ᾽ ἐς τὸ πεπρωμένον
Thus were those sons of Atreus sent forth
By mighty Zeus, guardian of hospitality, against Alexander
On account of that woman who has had many men.
And many would be the limb-wearying combats
With knees pushed into the dirt
And spears worn-out in the initial sacrifice
Of Trojans and Danaans alike.
What is now, came to be
As it came to be. And its ending has been ordained 
and as described – millennia ago – by a certain poetess:
φαίνεταί μοι κῆνος ἴσος θέοισιν
ἔμμεν᾽ ὤνηρ, ὄττις ἐνάντιός τοι
ἰσδάνει καὶ πλάσιον ἆδυ φωνεί-
καὶ γελαίσας ἰμέροεν, τό μ᾽ ἦ μὰν
καρδίαν ἐν στήθεσιν ἐπτόαισεν
ὠς γὰρ ἔς σ᾽ ἴδω βρόχε᾽, ὤς με φώναι-
σ᾽ οὐδ᾽ ἒν ἔτ᾽ εἴκει,
ἀλλ᾽ ἄκαν μὲν γλῶσσα <ἔαγε>, λέπτον
δ᾽ αὔτικα χρῶι πῦρ ὐπαδεδρόμηκεν,
ὀππάτεσσι δ᾽ οὐδ᾽ ἒν ὄρημμ᾽, ἐπιρρόμ-
βεισι δ᾽ ἄκουαι,
<έκαδε μ᾽ ἴδρως ψῦχρος κακχέεται / κὰδ’ δέ ἴδρως κακχέεται> τρόμος δὲ
παῖσαν ἄγρει, χλωροτέρα δὲ ποίας
ἔμμι, τεθνάκην δ᾽ ὀλίγω ᾽πιδεύης
φαίνομ᾽ ἔμ᾽ αὔται
I see he who sits near you as an equal of the gods
For he can closely listen to your delightful voice
And that seductive laugh
That makes the heart behind my breasts to tremble.
Even when I glimpse you for a moment
My tongue is stilled as speech deserts me
While a delicate fire is beneath my skin –
My eyes cannot see, then,
When I hear only a whirling sound
As I shivering, sweat
Because all of me trembles;
I become paler than drought-grass
And nearer to death 
and as, for example, described by the scribe of an ancient Hermetic MS:
Solum enim animal homo duplex est; et eius una pars simplex, quae, ut Graeci aiunt οὐσιώδης, quam vocamus divinae similitudinis formam; est autem quadruplex quod ὑλικὸν Graeci, nos mundanum dicimus, e quo factum est corpus, quo circumtegitur illud quod in homine divinum esse iam diximus, in quo mentis divinitas tecta sola cum cognatis suis, id est mentis purae sensibus, secum ipsa conquiescat tamquam muro corporis saepta.
Humans are the only species that is jumelle, with one aspect that foundation which the Greeks termed οὐσιώδης and we describe as being akin in appearance to divinity, and yet also being quadruplex, termed by the Greeks ὑλικός and which we describe as worldly; whereby from such is the corporeal [body] that, as mentioned, is of – in humans – the divinity, and in which is that divine disposition, to which it is solely related, that is in character a singular perceiveration and untoiling since enclosed within the corporeal. 
But will we – can we – mortals, en masse, read, listen, reflect, experience, and so learn? Or will we, as our tragic history of the past three millennia so seems to indicate, continue to be divided – individually, and en masse – between the masculous and the muliebral; between honour and dishonour; between war and peace; between empathy and ipseity?
I do so wish I knew. But all I have to offer, now in the fading twilight of my own mortal life, is an appreciation (perhaps contrary, these days, to οἱ πλέονες) of what some schools, independent (‘private’) or otherwise, still fortunately do understand is the importance of a ‘classical education’, and what may possibly be apprehended by such poor words of mine as this:
Here, sea, Skylark and such a breeze as rushes reeds
Where sandy beach meets
To meld with sky
And a tumbling cumuli of cloud
Briefly cool our Sun.
I am no one, while ageing memory flows:
For was there ever such a bliss as this
While the short night lasted
And we touched kissed meshed ourselves together
To sweat, sweating, humid,
Fearing so many times to fully open our eyes
Lest it all really was
But Dawn arrived as it then arrived bringing with its light
Loose limbs and such a reminder
As would could should did
Make us late that day for work.
So, here: a tiredness of age
Brightened by such a June as this
When sandy beach meets
To meld with sky
And that tumbling cumuli of cloud
Briefly cools a Sun
For there are so many recollections of centuries of a so human love, so many memories of years – centuries – of hubris and dishonour, that I can now only live each slowly passing daylight hour modus vivendi:
In the lost lilac and the lost sea voices
And the weak spirit quickens to rebel 
 Pœmandres (Corpus Hermeticum), 15:
καὶ διὰ τοῦτο παρὰ πάντα τὰ ἐπὶ γῆς ζῷα διπλοῦς ἐστιν ὁ ἄνθρωπος, θνητὸς μὲν διὰ τὸ σῶμα, ἀθάνατος δὲ διὰ τὸν οὐσιώδη ἄνθρωπον. ἀθάνατος γὰρ ὢν καὶ πάντων τὴν ἐξουσίαν ἔχων τὰ θνητὰ πάσχει ὑποκείμενος τῇ εἱμαρμένῃ
Which is why, distinct among all other beings on Earth, mortals are jumelle; deathful of body yet deathless the inner mortal. Yet, although deathless and possessing full authority, the human is still subject to wyrd
See also Sophocles, Antigone, v. 334 & vv. 365-36:
πολλὰ τὰ δεινὰ κοὐδὲν ἀνθρώπου δεινότερον πέλει…
σοφόν τι τὸ μηχανόεν τέχνας ὑπὲρ ἐλπίδ᾽ ἔχων
τοτὲ μὲν κακόν, ἄλλοτ᾽ ἐπ᾽ ἐσθλὸν ἕρπει
There exists much that is strange, yet nothing
Has more strangeness than a human being…
Beyond his own hopes, his cunning
In inventive arts – he who arrives
Now with dishonour, then with chivalry
 Homer, Odyssey, Book 1, v. 1-9
 Aeschylus, Agamemnon, v. 60-68
 Sappho, Fragment 31
 Asclepius, VII, 13-20
 TS Eliot, Ash Wednesday
From the Introduction by JR Wright:
“Included in this volume are a selection of letters that David Myatt has written between the years 2002 and 2008, divided into two sections. These letters reveal a different side of his character – poet, Gnostic, Nature-loving mystic – to his more well known public personae, deriving as these public personae did from his political and religious peregrinations. It is in these letters that the “real” David Myatt speaks, shorn of his varied, and changing, public personae […]
It is my view that these letters are important for not only a correct understanding of Myatt himself, but also for understanding the development of his Numinous Way. Many of the later letters are intensely personal – and remarkably honest – and several deal with his feelings following the suicide, in May 2006, of his fiancée. It is also clear from many of these letters that, already by early 2002, he had begun to develop empathy and compassion as a basis for The Numinous Way and was quite aware of his own mistakes.”
The letters certainly, in my view, document some of the interior, spiritual, struggles that Myatt mentions in works such as his essay The Development of The Numinous Way and his autobiography Myngath
A new collection of some of the recent writings of David Myatt, with the title One Vagabond In Exile From The Gods – Some Personal and Metaphysical Musings, is now (September 24, 2014) available as both a printed book (ISBN 978-1502396105) and a free pdf download (see link below). As Myatt writes in the Preface:
The essays collected here – five of which were written this year and one of which is a revision of an older essay – compliment two similar compilations of mine published in 2013, The Numinous Way of Pathei Mathos (ISBN 9781484096642) and Religion, Empathy, and Pathei-Mathos: Essays and Letters Regarding Spirituality, Humility, and A Learning From Grief (ISBN 9781484097984).
° The Way Of Pathei-Mathos – A Précis
° Education And The Culture Of Pathei-Mathos
° A Vagabond In Exile From The Gods
° The Consolation Of A Viator
° Some Questions For DWM
° Toward Understanding The Acausal
Further Questions For David Myatt
1. What portion of your peregrinations have you learned the most from, via πάθει μάθος, and what did you learn? Having learned these things, is there a portion of your life you would change given the opportunity and if so what portion and how would you change it?
On reflexion, I feel I have learnt most from four things. First, and perhaps the most significant in terms of pathei-mathos, was the suicide of my fiancée in 2006. This revealed just how selfish and arrogant and harsh I was and had been; how disconnected I was from empathy, compassion, and humility; and just how illusive my understanding of myself was.
Second, I have learned the value, the importance, of personal love. Of how and why a loyal love between two human beings is the most beautiful, the most numinous, thing of all.
Third, I learnt much from my time as a Christian monk, for I always remember those occasions when I felt something quietly joyous and innocent. As when, for example, I recall singing Gregorian chant in choir and which singing often connected me to what JS Bach so often so well expressed by his music; that is, connected me to what – in essence – Christianity (the allegory of the life and crucifixion of Christ) and especially monasticism manifested: an intimation of some-thing sacred causing us to know beyond words what ‘the good’ really means, and which knowing touches us if only for an instant with a very personal humility and compassion.
Fourth, I learnt much from my first few years as a Muslim, before I adhered to a harsh interpretation of Islam. A learning from being invited into the homes of Muslim families; sharing meals with them; praying with them; learning Muslim Adab. Attending Namaz at my local Mosque, and feeling – understanding – what their faith meant to them and what Islam really meant, and manifested, as a practical way of living (it, in my view, manifests something good, numinous). A learning from travelling in Muslim lands as a Muslim, and the kindness and the generosity shown, the many invitations to homes (I was once, albeit briefly, engaged to a Muslim lady in Egypt). These experiences purged me of every last vestige of racial prejudice, of believing – as I had for decades as a National Socialist – that ‘Aryans’ were superior, and Western ‘civilization’ the most advanced. These experiences revealed to me the irrelevancy of ethnicity, the irrelevancy of nationalism and of many other things I had believed in or had taken for granted.
In truth, however, all this learning amounts to one simple thing: my peregrinations taught me what being human means and can mean, and thus perhaps (and I hope) have made me a better human being.
As for doing or not doing something in my past given what I have learned – and assuming it was possible to so go back and so change one’s life – there are so many things I would change that I would not be able to decide ‘when’ – on what date, what occasion – to begin. Back to my school-days in the Far East before I stupidly became a nazi? Back to the monastery, to stay there and so not cause the subsequent suffering I caused because of my selfishness and because of my return to political extremism (my NS writings; Combat 18; the NSM; Copeland) and because of my subsequent adherence to a harsh interpretation of some religion? Back to my first marriage to the time before my selfishness and betrayal caused such suffering to my wife? Back to when I first met Sue so that I might somehow try and prolong her life beyond the four short years we spent together and thus before she so tragically died of cancer? Back to that remorseful day in late May 2006 when I selfishly, so very selfishly, left Frances alone because I wanted to return to the peace of the farm because that farm had for many years nurtured my soul; and thus, instead of that leaving, stay with her there on that day and subsequent days so that she did not, could not, in her lonely despair take her own life?
So many mistakes, errors; so much selfishness, arrogance, harshness, and extremism, and for so many decades, that I cannot choose just one portion to change. But if I really had to choose – and could choose – one very specific moment, it would be to not leave Frances alone on that now so remorseful day.
As I wrote a few months ago in respect of my past:
“In a very personal sense, my philosophy of pathei-mathos is expiative, as are my writings concerning extremism, such as my Understanding and Rejecting Extremism: A Very Strange Peregrination published last year. Also expiative is my reclusiveness. But such things – as is only just and fitting – do little to offset the deep sadness felt, except in fleeting moments.”
2. In the matter of honour, it seems to me that “having honour” is the natural consequence of a certain type of Φύσις and that empathy and intuition are ready guides to honourable behaviour for a person of such Φύσις. What is the point of describing honour further in codes and rules and aren’t such codes simply abstractions? Can a person change their Φύσις with regard to honour (the dis-honourable becoming honourable) in your opinion, and if so how? If not, why not?
The concept, and the question, of honour is perhaps the most constant thing in my life, from teenage years in the Far East learning a Martial Art with its unwritten code of personal conduct, through my NS decades, to my Muslim years, to my ‘numinous way’ and thence to my philosophy of pathei-mathos. What has changed is my interpretation of honour. Until recently, it was always, for me, an idea and an ideal; that is, an abstraction. Furthermore, an ideal is often codified, or expressed, by means of the written word – I certainly tried to codify honour during my NS decades – and codifications are usually the view of one person, and thus fallible, and often open to interpretation.
A recent interpretation of mine in respect of honour was in my philosophy of pathei-mathos:
“The personal virtue of honour, and the cultivation of wu-wei, are – together – a practical, a living, manifestation of our understanding and appreciation of the numinous; of how to live, to behave, as empathy intimates we can or should in order to avoid committing the folly, the error, of ὕβρις, in order not to cause suffering, and in order to re-present, to acquire, ἁρμονίη.
For personal honour is essentially a presencing, a grounding, of ψυχή – of Life, of our φύσις – occurring when the insight (the knowing) of a developed empathy inclines us toward a compassion that is, of necessity, balanced by σωφρονεῖν and in accord with δίκη.”
That is, my understanding now is that, like empathy, honour can only be personal; an expression of our own φύσις; and a person either has this ‘faculty of honour’ or they do not. If they do not, can that faculty be developed, cultivated? Can honour be learnt? I admit I do not know, as I no longer presume to suggest any answers. I do know, however, that my current understanding is only my fallible understanding based on my limited knowledge.
3. What, would you say, differentiates the sort of ideation, the sort of “naming of things”, that conceals Φύσις from that which uncovers Φύσις and would you say that employing that form of ideation is useful to presencing ἀρετή and Δίκα, and if so in what way/how?
My fallible view now is that it is a question of personal empathy and personal humility. That it is those personal qualities, in the-immediacy-of-the-moment, that can and wordlessly, sans all ideations, reveal φύσις: that can reveal the nature of our being, the nature of other beings, and how all beings relate to Being.
By the nature of empathy and humility, this revealing cannot be abstracted out from that personal knowing nor from the-immediacy-of-the-moment of the revealing.
Furthermore, and according to my limited understanding and knowledge, I am not expressing anything new here. Indeed, I feel (and I use the word ‘feel’ intentionally) that I am only re-expressing what I intuitively (and possibly incorrectly) understood nearly half a century ago about Taoism when I lived in the Far East and was taught that ancient philosophy by someone who was also trying to instruct me in a particular Martial Art.
4. If you have the time for one more question then I would ask if you consider your Numinous Way a subversive philosophy (as some of your fans do) and if so if that was intentional and why?
What I previously called the ‘numinous way’ has, since 2011, been substantially revised by me with much excised, and was replaced by my philosophy of pathei-mathos (which I am even now in the process of revising). That ‘numinous way’ was slowly developed over a period of many years, beginning around 2002 while I was still a Muslim and during a period of questioning the Muslim Way of Life and all other Ways of Life and manifestations of spirituality. That ‘numinous way’ was basically just a collection of my personal answers – and my revisions of those answers – to certain philosophical questions I pondered on, with those answers based on, or derived from, my own experiences, my own intuitions and my own limited knowledge.
Thus, and for a while, it represented my weltanschauung, and therefore had no subversive intent whatsoever. Furthermore, it was asking certain philosophical questions, trying to answer them, and the trauma of, and the pathei-mathos resulting from, the suicide of my fiancée in 2006 that took me away from Islam and irretrievably changed not only my perception of myself but also my own way of life so that I now live reclusively and concern myself only with such unworldly philosophical speculations as interest me.
One of the many subjects that I have pondered upon in the last few years is the role of education and whether a learning of our thousands of years old human culture of pathei-mathos – understood and appreciated as a distinct culture , and thence as an academic subject – could possibly aid us, as a species, to change; aid us to become more honourable, more compassionate, less egoistical, less violent, as individuals, and thus aid us to possibly avoid in our own lives those hubriatic errors, and causing the suffering, that the culture of pathei-mathos reveals are not only unethical but also which we humans make and cause and have made and caused again and again and again. That is, can a knowledge and appreciation of this culture, perhaps learnt individually and/or in institutions such as schools and colleges, provide with us with that empathic, supra-personal, perspective which I personally – as a result of my own learning and experiences – am inclined to feel could change, evolve, us not only as individuals but as a species?
For thousands of years – from the classical world to the Renaissance to fairly recent times – Studia Humanitatis (an appreciation and understanding of our φύσις as human beings) was considered to be the basis of a good, a sound, education.
Thus, for Cicero, Studia Humanitatis implied forming and shaping the manners, the character, and the knowledge, of young people through them acquiring an understanding of subjects such as philosophy, geometry, rhetoric, music, and litterarum cognitio (literary culture). This was because the classical weltanschauung was a paganus one: an apprehension of the complete unity (a cosmic order, κόσμος, mundus) beyond the apparent parts of that unity, together with the perceiveration that we mortals – albeit a mere and fallible part of the unity – have been gifted with our existence so that we may perceive and understand this unity, and, having so perceived, may ourselves seek to be whole, and thus become as balanced (perfectus) , as harmonious, as the unity itself:
Neque enim est quicquam aliud praeter mundum quoi nihil absit quodque undique aptum atque perfectum expletumque sit omnibus suis numeris et partibus […] ipse autem homo ortus est ad mundum contemplandum et imitandum – nullo modo perfectus, sed est quaedam particula perfecti. 
Furthermore, this paganus natural balance implied an acceptance by the individual of certain communal responsibilities and duties; of such responsibilities and duties, and their cultivation, as a natural and necessary part of our existence as mortals.
In the Christian societies of Renaissance Europe, Studia Humanitatis became more limited, to subjects such as history, moral philosophy, poetry, certain classical authors, and Christian writes such as Augustine and Jerome, with the general intent being a self improvement with the important proviso that this concentration on the advancement of the individual to ‘noble living’ by means of ‘noble examples’ (classical and Christian) should not conflict with the Christian weltanschauung  and its perceiveration of obedience to whatever interpretation of Christian faith and eschatology the individual favoured or believed in. In more recent times, Studia Humanitatis has become the academic study of ‘the liberal arts’, the ‘humanities’, often as a means to equip an individual with certain personal skills – such as the ability to communicate effectively and to rationally analyse problems – which might be professionally useful in later life.
However, the culture of pathei-mathos provides an addition to the aforementioned Studia Humanitatis, and an addition where the focus is not on a particular weltanschauung (paganus, Christian, liberal, or humanist) but rather on our shared pathei-mathos: on what we and others have learnt, and can learn, about our human φύσις from experience of grief, suffering, trauma, injustice. For it is such personal learning from experience, or the records of or the influence of the experiences of others, which is not only the essence of much of what we, and others for thousands of years, have appreciated and learned from some of the individual subjects or fields of learning that formed the basis for the aforementioned Studia Humanitatis – history, litterarum cognitio, and music, for example – but also what, at least in my view, provides us with perhaps the deepest, but most certainly with the most poignant, insight into our φύσις as human beings.
Thus considered as an individual subject or field of learning, academic or otherwise, the culture of pathei-mathos would most certainly help to form and shape the manners, the character, the knowledge, of young people, for it has the potential to provide us with a perception and an understanding of the supra-personal unity – the mundus – of which we are a mortal part, and thus perhaps can aid us to become as inwardly balanced, as harmonious, as the unity beyond and encompassing us, bringing as such a perception, understanding, and balance, does that appreciation and empathic intuition of others which is compassion and aiding as such compassion does the cessation of the suffering that an unbalanced – a hubriatic, egoistical – human φύσις causes and has caused for so many millennia.
Can we therefore, as described in the Pœmandre tractate,
hasten through the harmonious structure, offering up, in the first realm, that vigour which grows and which fades, and – in the second one – those dishonourable machinations, no longer functioning. In the third, that eagerness which deceives, no longer functioning; in the fourth, the arrogance of command, no longer insatiable; in the fifth, profane insolence and reckless haste; in the sixth, the bad inclinations occasioned by riches, no longer functioning; and in the seventh realm, the lies that lie in wait. 
For is not to so journey toward the unity “the noble goal of those who seek to acquire knowledge?”
But if we cannot make that or a similar personal journey; if we do not or cannot learn from our human culture of pathei-mathos, from the many thousands of years of such suffering as that culture documents and presents and remembers; if we no longer concern ourselves with de studiis humanitatis ac litterarum, then do we as a sentient species deserve to survive? For if we cannot so learn, cannot so change, cannot so educate ourselves, or are not so educated in such subjects, then it seems to me we may never be able to escape to the freedom and the natural evolution, the diversity, that await among the star-systems of our Galaxy. For what awaits us if we, the unlearned, stay unchanged, are only repetitions of the periodicity of human-caused suffering until such time as we exhaust, lay waste, make extinct, our cultures, our planet, and finally ourselves. And no other sentient life, elsewhere in the Cosmos, would mourn our demise.
From a letter sent to a personal correspondent. Some footnotes have been added, post scriptum, in an effort to elucidate some parts of the text and provide appropriate references.
 I define the culture of pathei-mathos as the accumulated pathei-mathos of individuals, world-wide, over thousands of years, as (i) described in memoirs, aural stories, and historical accounts; as (ii) have inspired particular works of literature or poetry or drama; as (iii) expressed via non-verbal mediums such as music and Art, and as (iv) manifest in more recent times by ‘art-forms’ such as films and documentaries.
The culture of pathei-mathos thus includes not only traditional accounts of, or accounts inspired by, personal pathei-mathos, old and modern – such as the With The Old Breed: At Peleliu and Okinawa by Eugene Sledge, One Day in the Life of Ivan Denisovich by Aleksandr Solzhenitsyn, and the poetry of people as diverse as Sappho and Sylvia Plath – but also works or art-forms inspired by such pathei-mathos, whether personal or otherwise, and whether factually presented or fictionalized. Hence films such as Monsieur Lazhar and Etz Limon may poignantly express something about our φύσις as human beings and thus form part of the culture of pathei-mathos.
 A pedantic aside: it is my considered opinion that the English term ‘balanced’ (a natural completeness, a natural equilibrium) is often a better translation of the classical Latin perfectus than the commonly accepted translation of ‘perfect’, given what the English word ‘perfect’ now imputes (as in, for example, ‘cannot be improved upon’), and given the association of the word ‘perfect’ with Christian theology and exegesis (as, for example, in suggesting a moral perfection).
 M. Tullius Cicero, De Natura Deorum, Liber Secundus, xiii, xiv, 37
 q.v. Bruni d’Arezzo, De Studiis et Litteris. Leipzig, 1496.
 My translation of the Greek text. From Mercvrii Trismegisti Pymander de potestate et sapientia dei – A Translation and Commentary. 2013. A pdf version is available here – pymander-hermetica-part-one.pdf
Article source – http://davidmyatt.wordpress.com/education-and-pathei-mathos/
A pdf version of this text is available here – some-questions-for-dwmyatt-2014.pdf
Some Questions For DWM
Q. In the year 2000 you were accused by a reporter from the BBC Panorama television programme of being “the intellectual who shaped the ideas propelling Copeland on his road to terrorism” and of inspiring him to do what he did. When the reporter then asked whether you had any guilt regarding the loss of life and the horrific injuries caused by Copeland’s nail bombs you replied that you had no comment to make and that what you felt was a private matter. So my question is, would you now be prepared to make a public statement and is there, or was there ever, any guilt regarding that or other things from your past?
If by guilt you mean responsibility for some event or act, then yes I accept I was responsible – both directly and indirectly – for causing suffering, during my extremist decades, by what I said, by what I wrote, by what I did, and by what and whom I incited and inspired. There is also regret for having so caused such suffering.
As I wrote a few years ago in the essay Pathei-Mathos – Genesis of My Unknowing,
“There are no excuses for my extremist past, for the suffering I caused to loved ones, to family, to friends, to those many more, those far more, ‘unknown others’ who were or who became the ‘enemies’ posited by some extremist ideology. No excuses because the extremism, the intolerance, the hatred, the violence, the inhumanity, the prejudice were mine; my responsibility, born from and expressive of my character; and because the discovery of, the learning of, the need to live, to regain, my humanity arose because of and from others and not because of me.”
In a very personal sense, my philosophy of pathei-mathos is expiative, as are my writings concerning extremism, such as my Understanding and Rejecting Extremism: A Very Strange Peregrination published last year. Also expiative is my reclusiveness. But such things – as is only just and fitting – do little to offset the deep sadness felt, except in fleeting moments; fleeting moments such as the one so inadequately expressed in my poem Dark Clouds Of Thunder:
The moment of sublime knowing
As clouds part above the Bay
And the heat of Summer dries the spots of rain
I am, here, now, where dark clouds of thunder
Have given way to blue
Such that the tide, turning,
Begins to break my vow of distance
Down. A women, there, whose dog, disobeying,
Splashes sea with sand until new interest
Takes him where
This bearded man of greying hair
No longer reeks
The smile of joy when Sun of Summer
Presents again this Paradise of Earth
For I am only tears, falling
Q. Will your answers tomorrow be different from your answers today, given how – when you were a neo-nazi – your answers were those of a neo-nazi, and when you were a Muslim your answers were those of a radical Muslim? I’m thinking of some previous, old, Q&A sessions with you in past – like the ‘Cosmic Reich’ one with Renaissance Press in the mid-1990s, the Combat 18 one with Steve Sargent in his White Dragon magazine, and the ‘live dialog’ you did with Muslims from around the world on 13 Safar 1427 (13 March 2006) for the IslamOnline site run by radical Muslim cleric Yusuf al-Qaradawi.
An excellent question. Around two years ago I re-read, for the first time in many years, some of the answers I gave to questions asked of me during such ‘question and answer sessions’, and one thing in particular was apparent: just how tediously hubristical I was. Who was that arrant arrogant pontificating ideologue?
In many ways, my answers then chronicle the first parts of my peregrination, some three decades as a fanatical neo-nazi, followed by around a decade as a zelotical Muslim; while my answers now may well chronicle the latter and last part of my peregrination, as someone who, possibly learning from the diverse experiences of those decades and from recent pathei-mathos, may have at last realized his hubris and become aware of his multitudinous mistakes. Someone who finally seems to have chanced upon such a wordless deep-felt apprehension of the numinous that he has been fundamentally and interiorly changed.
As to whether I really have reached my final mortal destination, I do not know; but I hope I have. For there is now such a non-terran, non-causal, perspective, and such a melding of much sadness with occasional joy, such a desire for a numinous non-religious expiation, as have engendered a strange tranquillity within. No desire, thus, to interfere in the lives of others or with the ways of the world, and no desire to pontificate about anything other than personal and scholarly matters, such as – and for example – the errors of judgement, the mistakes, that mark my past; my own personal feelings and apprehensions of-the-moment; the results of my retrospection; ancient Greek literature; and my own, new-found, weltanschauung. For there is a certain vanity even now, albeit tempered by an appreciation of an ancient paganus wisdom:
οὐκ ἐκ θεῶν τὰ μῶρα καὶ γέλοια χρὴ
χανόντα κλαίειν ὕστερ᾽ 
Q. How would you summarize what you have learnt from your forty years as an activist?
One of the conclusions of such retrospection as I have undertaken in the past few years is of understanding the deeds and the intolerant striving of my extremist decades as reprehensible. Another conclusion concerns my own reprehensible character. Yet another concerns my hubris, or perhaps more correctly my stupidity born of arrogance and fanaticism resulting in a failure, a refusal, to learn from our thousands of years old human culture of pathei-mathos. For such a learning would have placed me and my extremism – me as a masculous talking-mammal – in a supra-personal context, providing a knowledge of those deeds and that striving as having the opposite effect of what I intended or arrogantly believed they would achieve, and of only inflicting, causing, more and more unnecessary suffering.
This supra-personal context is the Cosmic Perspective: of the reality of our individual selves as but one fragile mortal short-lived biological life-form on one planet orbiting one star in one galaxy in a Cosmos of billions of galaxies; of our nations, our national cultures – and everything we manufacture or bring-into-being or presence, from ideas to ideologies to religions to cities to industries to products to archetypes – being not only by their φύσις subject to change and transmutation but also having a certain limited life span, be such in terms of years, decades, centuries, or millennia; of how our pride in our achievements or in our presencings, individual or collective – and such achievements/presencings themselves – should be considered in the context of the possibility of sentient life, some probably more advanced than us, on other planets in our own galaxy and in the billions of galaxies in the Cosmos; of how all life on our own planet, just like ourselves, is fragile, changing, and subject to extinction; and of how what we, as individuals, do or do not do affects or can affect other living beings.
For the Cosmic Perspective is an empathic awareness of not only our place in the Cosmos but also of the affective and acausal connexions that bind all life, on this planet and elsewhere in the Cosmos, and be such life sentient or otherwise. And it is this empathic awareness which, according to my mutable understanding, can provide us with a personal appreciation of the numinous sans the abstractions, the theology, the cosmogony, the dogma, and sans the God/gods, of an organized religion.
My hubriatic error in those extremist decades was essentially two-fold: (i) to aspire to bring-into-being some-thing that would not and could not, in centennial terms (let alone in millennial or cosmic terms) endure; and (ii) to use violence and incite hatred, intolerance, and killing, in order to try and presence that causal some-thing. My perspective, for example, during my neo-nazi decades was very limited, sometimes egoistical. Egoistical in that I enjoyed the striving, the conflict, the incitement, the excitement, and even the violence. Limited, in that my foreseeing was of the next meeting, the next fight, the next demonstration, the next piece of propaganda to produce, my next speech, and of the victory I and others dreamed of or believed in; a victory that would be at most a decade or two ahead. Of course, I believed that what we or others after us might bring-into-being would endure, most probably at the cost of further conflict; and endure for decades, possibly a century or more. But the reality always was of me and my kind striving to stop or somehow try to control, to shape, the natural flux of change; to preserve, whatever the cost, what we or others after us might bring-into-being. For we believed we would or could do what no one in human history had been able to do: make our presencings immortal, or at least immune to the natural cycle of birth-life-decay-death. A natural cycle so evident in the rise, the flourishing, the decline, the decay, the death, of empire after empire; national culture after national culture; city after city; language after language; and of a people of a particular size and in a particular area naturally changing, moving, emigrating, immigrating, and thus naturally melding with others. In brief, we (with our simple causal-only perception) hubristically believed or felt that we could, and would, not only master and control Nature and the very forces of the Cosmos but also that our interventions would endure far beyond our own lives. In retrospection, this was fantasy, with the rise and fall and destruction of The Third Reich being just one of the many examples from reality that should have informed us about that fantasy.
In contrast, my understanding now is that the Cosmic Perspective reveals a particular truth not only about the Anthropocene (and thus about our φύσις as human beings) but also about how sustainable millennial change has occurred and can occur. Which change is via the progression, the evolution – the development of the faculties and the consciousness – of individuals individually. This is the interior, the a-causal, change of individuals wrought by a scholarly learning of and from our thousands of years old human culture of pathei-mathos, by our own pathei-mathos, and by that personal appreciation of the numinous that both the Cosmic Perspective and the muliebral virtues incline us toward. This aeonic change voids what we now describe by the terms politics and religion and direct social activism of the violent type. There is thus a shift from identifying with the communal, the collective – from identifying with a particular contemporary or a past society or some particular national culture or some particular causal form such as a State or nation or empire or some -ism or some -ology – toward that-which has endured over centuries and millennia: our human culture of pathei-mathos. For the human culture of pathei-mathos records and transmits, in various ways, the pathei-mathos of individuals over thousands of years, manifest as this sustainable millennial culture is in literature, poetry, memoirs, aural stories, in non-verbal mediums such as music and Art, and in the experiences – written, recorded, and aural – of those who over the centuries have appreciated the numinous, and those who endured suffering, conflict, disaster, tragedy, and war, and who were fundamentally, interiorly, changed by their experiences. And it is this shared human culture of pathei-mathos that extremists of what kind, and those who advocate -isms and -ologies, scorn and so often try to suppress when, for however short a time, they have political or social or religious power and control over the lives of others.
It is this human culture of pathei-mathos which – at least according to my experience, my musings, and my retrospection – reveals to us the genesis of wisdom: which is that it is the muliebral virtues which evolve us as conscious beings, which presence sustainable millennial change. Virtues such as empathy, compassion, humility, and that loyal shared personal love which humanizes those masculous talking-mammals of the Anthropocene, and which masculous talking-mammals have – thousand year following thousand year – caused so much suffering to, and killed, so many other living beings, human and otherwise.
Q. Someone last month republished a 2005 interview, allegedly with you, in which you apparently made the following statement – “In my own life, I have tried to create some things which can disrupt our societies and which can lead to the creation of strong, really dangerous, ruthless individuals – some things which are so subversive that no laws could ever outlaw them, and that attempts to restrain them, to outlaw them, would only make them more attractive to some individuals.” Did you say that, and if so, does it refer to the occult group or groups you admitted – in your 2012 article Ethos of Extremism, Some Reflexions on Politics and A Fanatical Life – to founding in the 1970s?
As I mentioned in an essay dated 20 Rajab 1427 and signed Abdul-Aziz ibn Myatt:
“I have written an enormous amount of articles, essays, dialogues and pamphlets. Even [in 1998], when I was arrested and questioned by Detectives from SO12 Scotland Yard, these writings were voluminous – for they showed me the thick lever-arch files containing some of my published writings which they had collected during the course of their investigation, wanting me to comment on some items which they had singled out, which I refused to do, politely pointing out that my articles were not copyright and that many of the items available, for instance, on the Internet might have been altered in some way, by a person or persons unknown, for a reason or reasons unknown. Since then, I have written an equal amount again, if not twice the amount available then […] Suffice it to say that I cannot remember everything I have ever written, or which has been printed or distributed via mediums such as the Internet.”
Thus, while I do not now – almost ten years later – remember doing the particular e-mail interview you refer to, I might have done, for some (although not all) of the comments therein do seem rather reminiscent of the pontifications of the arrant arrogant ideologue I was for so many decades. Certainly the passage you quote is so reminiscent, and it also rather well expresses the sentiments I remember from my subversive 1970’s Column 88 days; sentiments of a fanatic motivated enough, and of a convicted criminal with underworld contacts enough, to found an underground group as a neo-nazi honeytrap “to attract non-political people who might be or who had the potential to be useful to the cause even if, or especially if, they had to be ‘blackmailed’ or persuaded into doing so at some future time […] A secret Occult group with the ‘offer’, the temptation, of sexual favours from female members in a ritualized Occult setting, with some of these female members being ‘on the game’ and associated with someone who was associated with my small gang of thieves.”
Q. Given that you have as you wrote last year  disowned all your “pre-2011 writings and effusions, with the exception of my Greek translations, the poetry included in the published collection One Exquisite Silence, some private letters written between 2002 and 2011, and those few items about my since revised ‘numinous way’ which are included in post-2012 publications such as The Numinous Way of Pathei-Mathos,” does it annoy or bother you that some people keep republishing or referring to or quoting from some of those older writings, particularly your National Socialist ones? If you could, would you want to remove them from the internet?
No, such republishing and use does not annoy me. For such old writings are useful reminders – for me and for others – of my past stupidities, errors, and hubris. However, it would be good to expunge my extremist writings from that medium were it feasible to do so (which to my knowledge it is not) given their extremist nature and thus given what they incite, propagate, and encourage.
Q. Why should anyone take seriously what you now write when you have changed your views so often and so frequently in the past? Why then do you bother?
My writings, post-2011, were and are really dialogues: interiorly with myself and externally with a few friends or the occasional person who has contacted me and expressed an interest. They are just my attempts to answer particular philosophical and metaphysical questions which interest or perplex me; attempts to understand myself and my extremist past (and thus understand extremism itself), and attempts to express what I believe I have, via pathei-mathos, come to understand and appreciate. Thus, I make no claims regarding the worth or the importance of these personal and philosophical musings, with such dialogues, musings, and correspondence published mostly because expiatory but also because (being honest) of vanity in the hope that some of them may possibly, just possibly, be of some interest to a few individuals interested in such philosophical and metaphysical questions or interested in understanding extremism and its causes. But if no one takes them seriously, it does not matter, for they have assisted me in understanding myself, in recognizing and acknowledging my past mistakes and the suffering I have caused, and aided my move from extremism toward developing a mystical and personal weltanschauung imbued with a muliebral ethos.
Personally, I would not describe my peregrination as ‘changing my views often and frequently’, given only three permutations in forty years, two of which – being different varieties of extremism – could be considered, in some ways, as somewhat similar. For thirty of those years (1968-1998) I was a dedicated often fanatical National Socialist activist and ideologue, someone who placed ‘the cause’ before his own personal life and who was twice jailed for his political activism in the service of that cause, but who eventually – after those thirty years – became disillusioned (again) with the people involved; the first disillusionment having occurred in 1976 following my release from yet another prison sentence and which (temporary) disillusionment led to a few years as a Christian monk. In the Autumn of 1998 – as a result of travels and experiences in Egypt, the Middle East and elsewhere, undertaken between 1988 and 1998 – I became and remained for almost a decade a Muslim; someone who strove to honour his Shahadah even after a personal trauma but who finally – and only after some three years of interior conflict – placed the insights painfully wrought from that pathei-mathos before a stubborn adherence to something he no longer believed in because he had begun to develope his own weltanschauung.
Thus my own description of my peregrination would be something such as: ‘a strange journey leading to a rather humiliating personal learning after some forty years of diverse experiences and hubris’.
Q. In your book Understanding and Rejecting Extremism: A Very Strange Peregrination you wrote that extremists “have or they develope an inflexible masculous character, often excessively so; and a character which expresses the masculous nature, the masculous ethos, of extremism. A character, a nature, unbalanced by muliebral virtues. For it is in the nature of extremists that they disdain, and often despise, the muliebral virtues of empathy, sensitivity, humility, gentleness, forgiveness, compassion.” Since what you call the muliebral runs through your philosophy of pathei mathos, would it be correct to say that you support feminism and reject the patriarchal ethos that feminists assert dominates the world now as in the past?
Given the masculous nature and the masculous ethos of extremism, it is no surprise that the majority of extremists are men; and given that, in my own opinion, the predominant ethos of the last three millennia – especially within the societies of the West – has been a masculous, patriarchal, one it is no surprise that women were expected to be, and often had no option but to be, subservient, and no surprise therefore that a modern movement has arisen to try and correct the imbalance between the masculous and the muliebral.
The masculous, patriarchal, ethos is manifest – at least according to my limited knowledge and my mutable understanding – in the following.
In the monotheistic religions of Judaism, Christianity, and Islam, as well as in the mythoi of the classical Greek gods . In the institutions, the governance, and in the economic and business structures, of the modern State. In the propensity for leaders, potentates, and States, and men in general, to resort to the use of force and to often use words spoken and written in justification of such force. In the principle of ‘might is right’ which is the raison d’être of the bully and the rapist. In the use of words to persuade, to rouse, to enthuse, to deceive, others and as propaganda in the service of one’s egoism or in the service of some cause, ideology, or some political or religious -ism or dogma. In the acceptance of the necessity of competition in all or most spheres of life. In an arrogant personal pride and a certitude-of-knowing. In the favouring of abstractions and the notion of an idealized duty over empathy and compassion and the muliebral virtues in general. In the propensity that many men have, now as in the past, for manipulating, mistreating, and being violent toward, women; and in the tendency of so many men to instinctively place their own ambitions and physical desires – and/or the perceived obligations of some ideology or some faith or some cause – before the feelings, the needs, the happiness, of the woman they have declared that they loved.
Thus, given the dominance of this patriarchal ethos, our human history is replete with speeches, exhortations, manifestoes, deceptions, and with the rhetoric, the activity, the propaganda (truthful, informative, or otherwise), and the often well-intentioned idealism, that almost invariably accompanies the formation and the existence of some organization, group, faction, or movement whose raison d’être is either to implement some principle or principles or some abstraction or some ideation, or to violently reform or change what-is. Furthermore, there also has been and still is a tendency to ignore what our human culture of pathei-mathos teaches us about the impermanence of whatever reform or change or implementation (of the new) that occurs; for it is in the very nature of whatever form which embodies or which is manufactured to embody some abstraction or some ideation or some principle or principles, that that form – over decades, centuries, or millennia – declines, decays, ceases to exist, or is itself replaced or overthrown.
That is, there has been, as there still is, at least in my view, a failure to appreciate two things. Firstly, the causal (the mortal) nature of all forms: from institutions, governments, laws, States, nations, movements, societies, organizations, empires, to leaders and those embodying in some manner the authority, the volksgeist, the ideations, the principles, the aspirations, of their time. Secondly, and possibly most important of all, that what is muliebral cannot be embodied in some organization or movement, or in some -ism, or in any causal form – and certainly cannot be expressed via the medium of words, whether spoken or written – without changing it, distorting it, from what it is into some-thing else. For the muliebral by its very φύσις is personal, individual, in nature and only presenced in the immediacy-of-the-moment, and thus cannot be the object of a supra-personal aspiration and thus should not be ‘idealized’ or even be the subject of an endeavour to express it in some principles or principles (political or otherwise), or by some axiom or axioms, or by some dogma. For all such things – forms and words included – are manifestations, a presencing, of what is, in φύσις, masculous and temporal. Or, expressed more simply, the muliebral presences and manifests what is a-causal – what, in the past, has often inclined us to appreciate the numinous – while the masculous presences and manifests what is causal, temporal, and what in the past has often inclined us toward hubris and being egoistic.
Therefore, were I to ‘support’ some-thing – which, given my now reclusive nature and my awareness of my past mistakes, I am uninclined to do – it would be the personal, the individual, and the muliebral virtues in general. For my questional intuition inclines me to suggest that it is only by using and developing our faculty of empathy, on an individual basis, that we can apprehend and thence understand the muliebral; and that the muliebral can only be manifested, presenced, individually in our own lives according to that personal, individual, apprehension. Presenced, for example, in our compassion, in our honour, by a personal loyal love, and in that appreciation of innocence and of the numinous that inclines us, as individuals, to reject all prejudice and to distance ourselves from that pride, that certainty-of-knowing about ourselves and those presumptions we make about others, which are so redolent of, and which so presence and have so presenced, the patriarchal ethos.
Personally, I feel that while there is much beauty presenced here on Earth, nothing can equal the beauty a woman can and does presence when we through love share a life with her.
 Sophocles, Ichneutae, 369-370. “If what is of the gods amuses you, be assured that lamentation will follow your mirth.”
 Even the Homeric hymn to the goddess Demeter is no paean to the muliebral virtues, to the freedom, to the equality, and to the importance of women. Instead, a certain masculine view of women pervades; for the primary role of women is to marry and bear children –
ἀλλ᾽ ὑμῖν μὲν πάντες Ὀλύμπια δώματ᾽ ἔχοντες
δοῖεν κουριδίους ἄνδρας, καὶ τέκνα τεκέσθαι,
ὡς ἐθέλουσι τοκῆες: ἐμὲ δ᾽ αὖτ᾽ οἰκτείρατε, κοῦραι –
with Demeter herself – ∆ηµήτηρ’ ΰκοµον σεµν ν θεάν, as described in a fragment of another hymn – expected to be subservient to the male Zeus: ὣς ἔφατ᾽ οὐδ᾽ ἀπίθησε θεὰ Διὸς ἀγγελιάων.
Some Terms Explained
Extremism and Extremist
By extreme I mean to be harsh, so that my understanding of an extremist is a person who tends toward harshness, or who is harsh, or who supports/incites harshness, in pursuit of some objective, usually of a political or a religious nature. Here, harsh is: rough, severe, a tendency to be unfeeling, unempathic.
Hence extremism is considered to be: (a) the result of such harshness, and (b) the principles, the causes, the characteristics, that promote, incite, or describe the harsh action of extremists. In addition, a fanatic is considered to be someone with a surfeit of zeal or whose enthusiasm for some objective, or for some cause, is intemperate.
In the philosophical terms of the way of pathei-mathos, an extremist is someone who commits the error of hubris; and error which enantiodromia – following from πάθει μάθος – can sometimes correct or forestall.
Innocence is regarded as an attribute of those who, being personally unknown to us, are therefore unjudged us by and who thus are given the benefit of the doubt. For this presumption of innocence of others – until direct personal experience, and individual and empathic knowing of them, prove otherwise – is the fair, the reasoned, the numinous, the human, thing to do.
Empathy and πάθει μάθος incline us toward treating other human beings as we ourselves would wish to be treated; that is they incline us toward fairness, toward self-restraint, toward being well-mannered, and toward an appreciation and understanding of innocence.
Masculous and Muliebral
Masculous is from the Latin masculus and is a term used to refer to certain traits, abilities, and qualities that are conventionally and historically associated with men, such as competitiveness, aggression, a certain tendency toward harshness.
The term muliebral derives from the classical Latin word muliebris, and in the context my philosophy of Pathei-Mathos refers to those positive traits, abilities, and qualities – such as empathy, sensitivity, gentleness, compassion – that are conventionally and historically associated with women.
Physis is a revealing, a manifestation, of not only the true nature of beings but also of the relationship between beings, and between beings and Being. Physis is often apprehended (and thus understood) by we humans as the nature, the character, of some-thing; as, for example, in our apprehension of the character of a person.
cc David Myatt 2014
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