The Numinous, Ancestral Culture, And Myatt’s Philosophy

Richard Moult - Banais

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The Numinous, Ancestral Culture, And Myatt’s Philosophy

Two recent essays by David Myatt – titled Towards Understanding Ancestral Culture and From Mythoi To Empathy {1} – though short compliment his two recent books Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua since they deal with two of the topics that are central to both books. {2}

In the first essay Myatt explains what he means by the term ‘ancestral culture’ – δίκη understood as fairness, as the balance, the wisdom, that ancestral customs often represent – and in the process clarifies the somewhat obscure passages at the end of his Classical Paganism text, explicitly stating that the modern paganus weltanschauung he wrote about in that book is founded on καλὸς κἀγαθός and thus “on chivalry; on manners; on gentrice romance; and on the muliebral virtues [and] gender equality.”

In the second essay Myatt goes into some detail regarding what he means by the term ‘numinous’, details which are long-overdue and which explicitly distance him from the view of Rudolf Otto in respect of that term. For Myatt, the numinous is a perceiveration, an apprehension resulting from the human faculty of empathy, and therefore in his view goes beyond religion. Indeed, he writes that religions “have not presenced, and do not and cannot presence, the numinous as the numinous can be presenced.” Instead, what does presence the numinous is the knowing that empathy provides which is the move away from mythoi and anthropomorphic deities to “an appreciation of the numinous sans denotatum and sans religion.”

As with almost all of Myatt’s post-2011 philosophical writings the two essays – and indeed the two books – are not only derived from his own philosophical musings and his reflections on his own pathei-mathos, but also contain references to Greco-Roman culture. Which methodology is both a strength and a weakness.

A strength, in that he brings that ancient culture alive almost as if his writings are a bridge to that past and to a future where at least some of the ancient virtues he obviously so admires (such as chivalry) may live again and be melded with the virtues – the muliebral virtues – that he understands his own pathei-mathos and our ‘human culture of pathei-mathos’ have made him appreciate and consider are necessary if we human beings are to change and evolve.

A weakness, in that his writings contain no references to modern philosophies and philosophers and thus lack points of reference for those interested in philosophy as an academic subject. A lack which will undoubtedly deter many from studying Myatt’s somewhat complex – almost labyrinthine and undoubtedly unique – metaphysics. A metaphysics which – based as it is on concepts such as physis, πάθει μάθος, perceiveration, σωφρονεῖν, denotatum, and δίκη – will seem strange, indeed probably alien, to those nurtured on contemporary philosophy.

That said, those who make the effort to get to grips with Myatt’s terminology and who are undeterred that his philosophy of pathei-mathos is scattered in pieces among multiple books and scores of essays and appears still in the process of development, will be rewarded. They will find a most decidedly Western and a decidedly pagan philosophy, rooted in the culture of Ancient Greece and Rome, which manifests the ethos of the West in a manner it has never before been manifest. Not only that, it restores that Western ethos to us, and importantly evolves it, in a distinct philosophical and refreshingly unpolitical way.

That only a few today will appreciate any of this is a sign of our unchivalrous era and of just how few still appreciate the native, the fair, the reasoned, the scholarly, culture of the West subsumed as that culture has been and increasingly is being by the rise of the uncultured, the raucous, ones among us.

R.S & K.S
January 2018

Related:

A Review of Tu Es Diaboli Ianua

Review Of Myatt’s Classical Paganism And The Christian Ethos

The Mystic Philosophy of David Myatt
(pdf)

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{1} The two essays by Myatt are available on his weblog and also in the following pdf file: https://regardingdavidmyatt.files.wordpress.com/2018/01/two-essays-v1a.pdf

{2} Both books are available in printed format, and also as gratis open access documents from: https://davidmyatt.wordpress.com/2017/10/30/david-myatt-collected-works/


Image credit: Banais, a painting by Richard Moult


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A Note On The Muliebral Numinous

David Myatt

David Myatt

The following Note compliments a previous Note of ours – titled A Note Regarding The Term Numinous – in which previous Note we provided the necessary historical and metaphysical context for understanding that term, and which context reveals, contrary to a popular misunderstanding, that term ‘numinous’ – implying “of or relating to a god or a divinity, revealing or indicating the presence of a divinity; divine, spiritual” – was used in English centuries before Rudolf Otto appropriated it to describe mysterium tremendum et fascinans and thus restricted it to religions and to religions experience, which restrictive religious use is quite different from Myatt’s metaphysical usage:

“The numinous is what manifests or can manifest or remind us of (what can reveal) the natural balance of ψυχή; a balance which ὕβρις upsets. This natural balance – our being as human beings – is or can be manifest to us in or by what is harmonious, or what reminds us of what is harmonious and beautiful.”

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A Note On The Muliebral Numinous

In the Numinous Metaphysics chapter of his 2017 book Tu Es Diaboli Ianua, David Myatt iconoclastically wrote that in his view “the numinous is primarily a manifestation of the muliebral and can be apprehended through a personal, an interior, balance between masculous and muliebral.” {1}

He then asks the important and relevant question as how can the “numinous balance between masculous and muliebral be metaphysically expressed, given that the culture of pathei-mathos has moved us, or can move us, beyond anthropomorphic deities, whether male or female; beyond myths and legends; beyond reliance on texts regarded as sacred and/or as divinely inspired; and even beyond the need for denotatum and religion.”

If one accepts Myatt’s understanding of the numinous as “primarily a manifestation of the muliebral” then it follows that all extant representations of the numinous, from Christianity, to Islam, to Judaism, to Buddhism, to most contemporary pagan revivals, as well as ancient Greco-Roman paganism, do not or did not adequately presence the numinous.

For such a muliebral presencing would, according to Myatt, be manifest in “a predominance of female deities; or in a dominant female deity; in legends and myths which celebrate muliebral virtues, such as empathy, sensitivity, gentleness, compassion.”

Hence a modern and metaphysical presencing of numinous would be “beyond the need for denotatum,” {2} whether the denotatum be a named anthropomorphic divinity or named divinities, or whether such denotatum involves texts, since it is manifest “in a personal weltanschauung and not in a religion; has no hierarchy; no creed, no article or articles of faith; and no texts whether written or aural.”

Thus the numinous is not and cannot be – as Rudolf Otto argued in his Das Heilige – manifest in the Old and New Testaments of Christianity (chapters X, XI); nor is it manifest in the writings and sermons of preachers such as Martin Luther (chapters XII); nor in anything – ancient or modern – which involves ‘worship’ (chapter XIII ff). Nor even in some philosophical theory and thence described by a term such as a priori (chapter XVII).

Which would seem to lead us back to Myatt’s understanding of empathy as a human faculty which cannot exist beyond the personal horizon of the individual, with the knowing gleaned by such a faculty limited to the immediacy-of-the-moment {3}. As a human faculty, it does not involve denotatum, and is personal and individual {4}. For empathy “reveals or can reveal the nature (the physis) – sans abstractions/ideations/words – of Being, of beings, and of Time.” {5}

This empathic revealing – involving as it does a συμπάθεια (sympatheia) with ‘the living other’ – naturally inclines a person toward muliebral virtues such as compassion {6}. Thus,

“morality resides not in some abstract theory or some moralistic schemata presented in some written text which individuals have to accept and try and conform or aspire to, but rather in personal virtues that arise or which can arise naturally through empathy, πάθει μάθος, and thus from an awareness and appreciation of the numinous. Personal virtues such as compassion and fairness, and εὐταξία, that quality of self-restraint, of a balanced, well-mannered conduct.” {7}

In effect, empathy presences – provides an apprehension of – the numinous, revealing the natural balance of ψυχή, and what upsets or can upset that balance within us as individuals. This leads him to suggest that

“the basis for numinous social change and reform is aiding, helping, assisting individuals in a direct and personal manner, and in practical ways, with such help, assistance, and aid arising because we personally know or are personally concerned about or involved with those individuals or the situations those individuals find themselves in. In brief, being compassionate, empathic, understanding, sensitive, kind, and showing by personal example.” {7}

However, in his Tu Es Diaboli Ianua, he expands upon this by writing that the personal, the interior, balance between masculous and muliebral involves

“a new civitas, and one not based on some abstractive law but on a spiritual and interior (and thus not political) understanding and appreciation of our own Ancestral Culture and that of others; on our ‘civic’ duty to personally presence καλὸς κἀγαθός and thus to act and to live in a noble way. For the virtues of personal honour and manners, with their responsibilities, presence the fairness, the avoidance of hubris, the natural harmonious balance, the gender equality, the awareness and appreciation of the divine, that is the numinous.”

Conclusion

For many people, all this will seem hopelessly idealistic, or impractical. Others will dismiss it as irrelevant because of how they perceive our ‘human nature’, believing that “what a piece of work is Man,” no more, no less than a talking beast who happens to walk upright.

But a few might perceive it as the musings of a modern mystic, or as the musing of someone “Above Time”, for such musings are only, as Myatt himself admits, the fallible result of his own pathei-mathos (8}.

Three Wyrd Sisters
2018

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{1} Since Myatt goes to explain what he means by both masculous and muliebral it is worth quoting the passage from Tu Es Diaboli Ianua in context:

“If the numinous is a presencing, and an apprehension by us, of the divine, of the sacred, then is divinity, is the sacred, the sole domain of, a presencing of, the masculous – or such that the masculous dominates – or is it the domain of the muliebral; or the domain of such a balance between masculous and muliebral as the culture of pathei-mathos seems to indicate it is and should be. My own pathei-mathos certainly indicates that the numinous is primarily a manifestation of the muliebral and can be apprehended through a personal, an interior, balance between masculous and muliebral.

A masculous presencing is and has been manifest in a predominance of male deities; or in a dominant male deity; and/or in legends and myths which celebrate masculous values, such as competitiveness, a certain harshness, a desire to organize/control, a perceived conflict between some-thing, some abstraction, denoted ‘good’ and some-thing, some abstraction, denoted as ‘evil’, and a following of or an adherence to abstractions in general (such as a perceived divine law or some interpretation of religiosity) over and above personal love. Considered exoterically – not interiorly, not esoterically – a masculous presencing is manifest in a religion, with the attendant organized worship and devotion, with there existing a hierarchy, a creed or an article or articles of faith, and usually some texts, whether written or aural, regarded as sacred and/or as divinely inspired and which invariably require interpretation.

A muliebral presencing is or would be manifest in a predominance of female deities; or in a dominant female deity; in legends and myths which celebrate muliebral virtues, such as empathy, sensitivity, gentleness, compassion; and in the perception that personal love should triumph over and above adherence to abstractions. Considered exoterically – not interiorly, not esoterically – a muliebral presencing is manifest in a personal, varied, worship and devotion; in a personal weltanschauung and not in a religion; has no hierarchy; no creed, no article or articles of faith; and no texts whether written or aural.

Historically, it seems that revealed religions such as Christianity, Islam, and Judaism primarily manifest a presencing of the masculous […]

Historically, while the paganus apprehension of Greco-Roman culture was also primarily masculous it did presence aspects of the muliebral, manifest for example in female deities such as Athena, Artemis, and Gaia, and thus was somewhat more balanced, more harmonious in terms of re-presenting our human physis, than Christianity.”

{2} In a footnote in Tu Es Diaboli Ianua, Myatt explains that he uses “the term denotatum – from the Latin, denotare – in accord with its general meaning which is to denote or to describe by an expression or a word; to name some-thing; to refer that which is so named or so denoted. Thus understood, and used as an Anglicized term, denotatum is applicable to both singular and plural instances and thus obviates the need to employ the Latin plural denotata.”

{3} The Numinous Way of Pathei-Mathos. 2013. Part I. Wisdom, Pathei-Mathos, and Humility.

{4} Op.cit. Part III. Some Personal Musings On Empathy.

{5} Op.cit. Appendix II.

{6} Op.cit. Part I. An Appreciation of The Numinous.

{7} Op.cit. Part V. Modern Society and The Individual.

{8} Op. cit. Preface.


Myatt’s Tu Es Diaboli Ianua

Order of Nine Angles

O9A

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We have to admit that we were pleasantly surprised by David Myatt’s new book which has the Latin title Tu Es Diaboli Ianua, a title which he himself translates as You Are The Nexion Of The Deofel. Is the title a hint?

Perhaps so. But no matter. For his book contains some very illuminating statements relevant to our times. First, that his

       “own pathei-mathos certainly indicates that the numinous is primarily a manifestation of the muliebral and can be apprehended through a personal, an interior, balance between masculous and muliebral.”

Second, that

        “a muliebral presencing is or would be manifest in a predominance of female deities; or in a dominant female deity; in legends and myths which celebrate muliebral virtues, such as empathy, sensitivity, gentleness, compassion; and in the perception that personal love should triumph over and above adherence to abstractions. Considered exoterically – not interiorly, not esoterically – a muliebral presencing is manifest in a personal, varied, worship and devotion; in a personal weltanschauung and not in a religion; has no hierarchy; no creed, no article or articles of faith; and no texts whether written or aural.”

Third, that

        “the virtues of personal honour and manners, with their responsibilities, presence the fairness, the avoidance of hubris, the natural harmonious balance, the gender equality, the awareness and appreciation of the divine, that is the numinous.”

Fourth, that

        “In the case of Christianity, while some interpretations of it have in the past century slowly evolved to be somewhat more balanced in respect of the muliebral, it is still primarily a patriarchal presencing.”

Myatt therefore is once again publicly aligning himself with critics of the masculous, with critics of the patriarchal, with critics (both female and male) of the misogynist, status quo.

While this will not endear him to the Magian and their acolytes, nor to the so-called “alt-right” who exemplify misogyny and whose adherents often trumpet the still patriarchal religion of Christianity as “the ethos of the West”, Myatt scholarly cuts through their plebeian assumptions and Old World prejudices and Magian abstractions by providing an intellectual basis for a new, an enlightened, paganism firmly rooted in an understanding of our debt to Greco-Roman, pagan, culture.

A highly recommended book, and Kudos therefore to Myatt.

Three Wyrd Sisters
December 2017 ev.

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David Myatt. Tu Es Diaboli Ianua. 46 pages. 2017. ISBN-13: 978-1982010935


Article source: https://wyrdsister.wordpress.com/2017/12/24/myatts-tu-es-diaboli-ianua/


A Review of Tu Es Diaboli Ianua

De Vita Coelitus Comparanda

The 39 page essay which is spectacularly titled Tu Es Diaboli Ianua {1} is David Myatt’s latest philosophical offering. In his Exordium – a preface by any other name – he outlines the questions which he answers in the essay. The questions are

“is Christianity a suitable presencing of the numinous… If it is not, then could that religion be reformed, by developing a Johannine Weltanschauung…Would such a reformation be a suitable presencing of the numinous, and if not, then what non-Christian alternatives – such as a paganus metaphysics – exist, and what is the foundation of such an alternative.”

He writes that the essay compliments his book Classical Paganism And The Christian Ethos.

While his answers are somewhat convoluted and decidedly scholarly and thus other-worldly – given the copious quotations in ancient and Hellenic Greek and his own translations – he raises many interesting issues relevant to the “real world” which most of us inhabit. For he writes that

“the problem is – or so it seems to me – in impersonal written texts. Or, more precisely, in denotatum, and thus in assigning terms – in using words – to describe an apprehension of the numinous. Which leads us to the fundamental difference between a religious apprehension of the numinous – based on received and venerated texts, on exegesis – and the paganus apprehension of the numinous as manifest in Greco-Roman culture.”

And also that

[Greco-Roman] “paganism will be examined for two reasons. Firstly, because it is manifest in a multiplicity of primary sources – from Homer to Hesiod to Cicero and beyond – and secondly because Greco-Roman culture is inextricably bound to the culture of the West and formed the basis for the European Renaissance that emerged in the 14th century, one aspect of which was a widespread appreciation of classical Art, of classical literature, and of texts such as the Corpus Hermeticum.”

Having criticized Christianity, he also declaims that an important aspect of Greco-Roman paganism is a respect for ancestral custom, writing in the last section of the last chapter that the new ‘numinous metaphysics’ he proposes includes “a spiritual and interior (and thus not political) understanding and appreciation of our own Ancestral Culture.”

Which statement about Western ancestral culture is profoundly “politically incorrect” and will be music to the ears of those few intellectuals who still champion the culture of the West.

That said, the essay is not without its problems. One is that given the copious quotations in ancient and Hellenic Greek it is, as with his book Classical Paganism And The Christian Ethos, difficult to classify and difficult to discern who the intended audience is. As we wrote in our review of that book, “many of those interested in Western paganism as a new way of life or as a modern, non-Christian, spirituality may find [this essay] too academic or too boring; while those academically interested in such matters will doubtless turn to other authors given Myatt’s experiential Faustian quests, his iconoclasm, his often underserved reputation, and thus his exclusion from academia.”

Personally, we think Myatt is simply making publicly available the result of his metaphysical questioning while also, as with his Classical Paganism And The Christian Ethos, intending this new essay for those few Western individuals who, interested in re-discovering their Western pagan heritage, having been looking for the intellectual foundations of that pagan culture.

A second problem is that his conclusion – his description of his new pagan metaphysics – is brief to the point of almost being obscure, occupying as it does a short statement in the final paragraph, with no explanations provided.

But perhaps, given Myatt’s criticism of denotatum (words, and naming, by any other name) and his statement that “the culture of pathei-mathos has moved us, or can move us, beyond anthropomorphic deities, whether male or female; beyond myths and legends; beyond reliance on texts regarded as sacred and/or as divinely inspired; and even beyond the need for denotatum and religion” then this short statement that such “is the numinous” is all that is required.

R.S & K.S
December, 2017

{1} A copy of Myatt’s essay is available here: https://regardingdavidmyatt.files.wordpress.com/2017/12/tua-es-diaboli-ianua-v3c.pdf


Image credit: The beginning of the twenty-sixth chapter of the book De Vita Coelitus Comparanda by Marsilii Ficini published in 1489 CE


Nexion Of The Deofel

David Myatt

David Myatt

As a pre-publication draft, the following file is subject to revision and correction of typos.

Tu Es Diaboli Ianua
(pdf)

Contents

° Exordium
° Part I. The Johannine Weltanschauung And The Numinous
° Part II. A Paganus Apprehension
° Part III. Numinous Metaphysics
° Appendix I. Logos Δ. The Esoteric Song
° Appendix II. A Note On The Term Jews In The Gospel of John
° Appendix III. The Human Culture Of Pathei-Mathos

Exordium

Given that the religion termed Christianity has, for over six centuries, been influential in respect of the ethos and spirituality of the culture of the West – often to the extent of having been described as manifesting that ethos and that spirituality – one of the metaphysical questions I have saught to answer over the past forty years is whether that religion is, given our thousands of years old human culture of pathei-mathos, a suitable presencing of the numinous. If it is not, then could that religion be reformed, by developing a Johannine Weltanschauung given that the Gospel According to John – τὸ κατὰ Ἰωάννην εὐαγγέλιον – arguably presents a somewhat different perspective on the life and teachings of Jesus of Nazareth than the three other synoptic Gospels. Would such a reformation be a suitable presencing of the numinous, and if not, then what non-Christian alternatives – such as a paganus metaphysics – exist, and what are the ontology, epistemology, and ethics of such an alternative?

This essay thus compliments my book Classical Paganism And The Christian Ethos. As in that book, I have made extensive use of my translations of certain classical authors and of various hermetic texts as well as the Gospel of John, and given that those translations are currently quite accessible I have not except on a few occasions explained my interpretations of certain Greek or Latin terms since those interpretations are explained in the associated commentaries.

As noted elsewhere, I prefer the term paganus – a transliteration of the classical Latin, denoting as it does connection to Nature, to the natural, more rural, world – in preference to ‘pagan’ since paganus is, in my view and in respect of the Greco-Roman ethos, more accurate given what the term ‘pagan’ now often denotes.

The title of the essay, Tu Es Diaboli Ianua – “You Are The Nexion Of The Deofel”, literally, “You are nexion Diabolos ” – is taken from Tertullian’s De Monogamia, written at the beginning of the second century AD.

David Myatt
Winter Solstice 2017


Source: https://davidmyatt.wordpress.com/2017/12/23/tu-es-diaboli-ianua/


Interviews, Journalists, And The Police

David Myatt

David Myatt

From The Archives

Interviews, Journalists, The Police, and Pathei-Mathos
(pdf)

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Extract from the Editorial Preface:

The following autobiographical article by David Myatt was written in 2009 and revised in 2010. It was included as an Excursus in early (2009-2011) drafts of his autobiography Myngath, copies of which were circulated to a few friends, with the drafts briefly appearing on some internet blogs, to be replaced by the final and substantially revised version published in May 2013 which lacked this article.

The article provides Myatt’s side of the story in relation to the police, interviews, and journalists such as Nick Ryan who have written about Myatt in a propagandistic manner.

Four interesting things deserve mentioning in connection with the article. The first – and most curious – is that the journalist who, in 1974, “stitched Myatt up” by making allegations about animal sacrifice became ill shortly after his report was published in a local newspaper. He was diagnosed with a terminal disease, and died less than a year later, with the local rumour being that Anton Long’s then Leeds-based Temple of the Sun (an early O9A nexion) had undertaken The Death Ritual (qv. The ONA’s Black Book of Satan) and thus cursed that journalist […..]

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Related:

Myatt: A Matter Of Honour
(pdf)


Almost Mid-Summer

Editorial Note: This evocation of the numinous and of the English countryside is a letter written by David Myatt to a friend in 2008. It was included in Myatt’s 2013 book Understanding and Rejecting Extremism.

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Almost Mid-Summer

Another beautifully warm and Sunny day, bright with the light remembered from childhood years in Africa and the Far East: so different from the normally dullish light of temperate England.

Thus, here in the warm Sun and as so often, there is a time of reflexion; a stasis as life becomes reviewed through memories. And it is occurring to me more and more that this is all that there is, beyond the immediacy of the moment: only memories of moments past.

So many memories which slowly fade as bright colour exposed to Sun: as the bright checks of my Tweed cap have slowly faded over the years, unrenewed as the greens of the grass, the bush, the tree, become renewed each year, through Spring. Only memories, as of Fran; to be savoured but perhaps now not too much to be dwelt upon in almost unbearable sadness, for thus is – for thus has – a type of balance returned; that balance, that dwelling in immediacy, which I from learning feel and know is the essence of wu-wei.

This is a change within me, regarding the life and death of Fran, and the life and death of Sue; regarding my own diverse journeys and explorations. A change toward a being-settled that has partly arisen from at last forsaking abstractions and partly from accepting that it is immediacy and remembrance of memories which convey the only correct meaning we human beings have or can find and which is numinous. No projection, thus, of an abstractive life-beyond this mortal life; no need for a religious type of faith; no battle or desire to strive to be in accord with any abstraction; and even no need to believe in, or even un-numinously desire, some-thing. No depth of unfathomable wordless sadness to bring that ultimate life-ending despair such as I assume Fran felt in the last hours of her own mortal living.

For there is only the bright Sun; the slight breeze in bush and tree; the verdant, living, green of grass; the yellow Buttercups that are profusely sprinkled there in the old Orchard of old Apple trees whose lower branches have been windfallen, or become broken with age, or stripped of bark by the two Goats who roam there, where Chickens range, food-seeking. Only the passing billowing fair-weather white Cumulus clouds below the sky-blue of Earth’s earthly mortal life.

Across from where I sit – at the back of the Farmhouse – that Barn whose Summer Swallows swoop in and out to feed their still nesting young who gape and chatter as their food is brought. And I am only this moment, only this moment, as the young Farm dog who comes to lay down in the grass beside me is only the young Farm dog. He looks up at me once – three times – tail wagging, before settling down to sleep.

There is no world beyond, for us here; for the life here. Only the weather; only the changing weather; only some natural need to move us, slowly by our limbs. A need for shelter, water, food. Only the Seasons changing as they change. Only the gentle companionship of a gentle acceptance that lives, grows, changes, slowly, as all natural life lives, grows – changes – slowly, as Sun through cloudless Summer sky.

My decades long mistake of unbalanced stupidity has been to be un-rooted; to be of unnatural uneedful haste. To cease to dwell within each immediacy of each moment. To be swayed by, persuaded by, in thrall to – to even love – un-numinous and thus un-ethical abstractions. To be thus that which we human beings have become: a stage between animal – talking – and compassionate, empathic being aware of and treasuring each small pulse of life that lives near, within, us because there is no separation unless we in hubris and by abstraction create such separation.

Thus are we now struggling, halting, wasting ourselves and all of Life around us; infected now with the virus of abstractions so that, upon this living Earth, we – in our new de-evolution – despoil, disrupt, destroy the Life that is our Life and the genesis of The Numinous, often in the name of that un-ethical abstraction called “progress”. And yet we have a cure for our millennia-long debilitating sickness; have always had a cure, although so many for so long, as I, have failed in our blind stupidity to see it.

So, this is all that there is: only the bright Sun; the slight breeze in bush and tree; the verdant, living, green of grass; the yellow Buttercups that are profusely sprinkled here where, now, The Numinous lives, on another beautifully warm and Sunny day, bright with light remembered…

David Myatt
June 2008

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Article source: https://davidmyatt.wordpress.com/almost-mid-summer/
Image credit: The Day’s Consecration, a painting by Richard Moult