David Myatt

°°°°°

Selected Essays Of David Myatt

Edited by Rachael Stirling

Such Respectful Wordful Offerings As This
(Second Edition, pdf)

Contents

° Editorial Preface
° Bright Berries, One Winter
° The Leaves Are Showering Down
° Perhaps Words Are The Problem
° A Non-Terrestrial View
° Musings On Suffering, Human Nature, And The Culture of Pathei-Mathos
° Blue Reflected Starlight
° A Slowful Learning, Perhaps
° Toward Humility – A Brief Personal View
° A Catholic Still, In Spirit?
° Some Personal Perceiverations
° Twenty Years Ago, Today
° Some Questions For DWM, 2017
° Cantio Arcana
Appendix I – A Note On Greek Terms In The Philosophy Of Pathei-Mathos
Appendix II – On Translating Ancient Greek
Appendix III – Concerning ἀγαθός and νοῦς in the Corpus Hermeticum
Appendix IV – Cicero On Summum Bonum
Appendix V – Swan Song Of A Mystic
Appendix VI – Self-Dramatization, Sentimentalist, Or Chronicler Of Pathei Mathos?

From the Editorial Preface

This compilation of essays arose out of some enquiries sent or forwarded to us following our re-publication of Some Questions For DWM, 2017 and of Ms Stirling’s article – titled Swan Song Of A Mystic – commenting on those questions and answers. Included here are all of the Myatt texts enquired about, plus a few others for context including those 2017 questions and answers and Swan Song Of A Mystic. This second edition includes an essay – Self Dramatization, Sentimentalist, Or Chronicler Of Pathei Mathos? – which takes a critical look at Myatt’s post-2010 writings.

The title of the compilation is taken from Myatt’s translation of the Cantio Arcana of tractate XIII of the Corpus Hermeticum and which ‘Esoteric Song’ we include here.

Three Wyrd Sisters
2017 ev


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David Myatt

°°°°°

Swan Song Of A Mystic?

The latest effusion from Mr David Myatt, titled Some Questions For DWM 2017, is interesting for a variety of reasons not least of which is that it is permeated – as is his philosophy of pathei-mathos – with references to the classical culture of ancient Greece and Rome. It is also – perhaps unintentionally – revealing about Myatt’s character providing as it does facts about his life and how he now views his philosophy of pathei-mathos, which philosophy he has previously described as his weltanschauung, his own outlook on life.

The overall impression is of a man steeped in Western culture who is still ineluctably part of that culture but who – even though already withdrawn from the world – desires as a mystic might to cut what few ties still bind him to the world of vanity and materialism.

The Philosophy of Pathei Mathos

One of these ties appears to be his philosophy of pathei-mathos. This is a philosophy which is not only clearly pagan and part of the Western philosophical tradition {1} but also one which provides we Westerners with a cultured – a philosophical – paganism relevant to the modern world which is completely different from and even at odds with what has been termed both “contemporary paganism” and “neopaganism” with its invented rituals and ceremonies, its belief in and revival of ancient deities, and its lack of philosophical rigour. In effect, Myatt has continued, refined, and evolved the Western paganism – the ancient, the classical, paganism – evident in the works Homer, Hesiod, Aeschylus, Cicero, the Corpus Hermeticum, and Marcus Aurelius, stripping away the old idea of gods and goddesses and replacing them with a modern mysticism centred around philosophical concepts such as Being and physis {2}, and virtues such as personal honour, pathei mathos, and empathy. Such a philosophical approach also conveniently does away – sans polemics – with conventional religions such as Christianity. {3}

Why then – given this gift to those seeking a Western alternative to the likes of Christianity who are unable to take “contemporary paganism” and “neopaganism” seriously – does Myatt in his latest effusion seem, as some have commented, to reject his own pagan philosophy? For among other things he writes,

“All that ‘philosophy’ seems to be to me now is a rather wordy and a rather egoistic, vainful, attempt to present what I (rightly or wrongly) believed I had learned about myself and the world as a result of various experiences.”

My own view is that he is not rejecting that philosophy, only moving on, as a composer of musical works – finding themselves unsatisfied with their creations – moves on to other things, to new compositions. In other words, Myatt is only re-expressing what he said some years ago, which was that the philosophy of pathei-mathos was

“simply my own weltanschauung, a weltanschauung developed over some years as a result of my own pathei-mathos. Thus, and despite whatever veracity it may or may not possess, it is only the personal insight of one very fallible individual.” {4}

In Myatt’s case he is simply moving on to concentrate on translations, and to live as his conscience dictates, or rather as his own pathei mathos informs him he should, which is life as a modern recluse and a learned mystic.

That he is not rejecting his own philosophy but instead is just not going to write anymore about it – or as he says, is not going to “pontificate” about it anymore – is evident in two of his replies. For in one reply he writes “I would suggest the tentative answers expressed by my weltanschauung,” while in another that such philosophical essays “can be, and in my case seem to have been, manifestations of vanity.”

But whether he will really write no more philosophical essays remains to be seen for there have been many writers, artists and musicians who, having forsworn their craft, nevertheless return to it at some stage.

A Western Heritage

In his latest effusion Myatt acknowledges his Western heritage, writing that as a schoolboy he read in Greek the likes of Thucydides, Homer, Plato, Aristotle, and Herodotus, and in a rather remarkable admission that what he

“imbibed in those early years from such books of Ancient Hellas was nothing particularly philosophical but instead martial, and I could not but help admire those ‘thinking warriors’, those ‘perspicacious inventive gentlemen’ (περιφραδὴς ἀνήρ as Sophocles described them, cunning in inventive arts who arrive now with dishonour and then with honour, τι τὸ μηχανόεν τέχνας ὑπὲρ ἐλπίδ ̓ἔχων τοτὲ μὲν κακόν, ἄλλοτ ̓ ἐπ ̓ ἐσθλὸν ἕρπει) nurtured as I was then and had been for years by and in various colonies and outposts of what was still the British Empire. Thus it was natural that when, a short time later, I first learned about the Third Reich and about the loyalty of a soldier such as Otto Ernst Remer and the heroic actions of warriors such as Leon Degrelle I admired such men and intuited that something of the warrior ethos of ancient Hellas and Sparta may have manifested itself in our modern world.”

He also admits that

“some aspects of some of the tractates of the Corpus Hermeticum have influenced my thinking, just as Aristotle, Aeschylus, Sophocles, Marcus Aurelius, and other classical and Hellenistic Greek and Latin writers have.”

That he does not mention any non-Western literature I find indicative.

Thus it is my view that Myatt – despite some of his past peregrinations or perhaps because of some of those peregrinations – is still rooted in and still contributing to the ethos of the West, a fact evident in his philosophy of pathei-mathos and also in his on-going translations of texts from the Corpus Hermeticum and his on-going translation of the Gospel of John, both of which are important for understanding the past and the current ethos of the West itself particularly as Myatt notes, in one of his replies, that his presumption is “of early Christianity probably being influenced by the diverse hermetic traditions which existed and flourished during the Hellenistic period.”

This rootedness in the culture of the West is also evident in another of his replies, with Myatt lamenting that

“for so many in the modern West there is no longer an ancestral culture of which one is a living, dwelling, part – a connexion between the past and the future and a connexion with a rural place of dwelling – and which culture preserves the slowly learned wisdom of the past.”

Like a few others, my view is that his philosophy of pathei-mathos as well as his translations provide some of the links we need to reconnect ourselves with our Western ancestral culture.

Rachael Stirling
August 2017

{1} See https://regardingdavidmyatt.wordpress.com/2016/01/14/a-modern-pagan-philosophy/
{2} In one of his replies Myatt writes that in his philosophy “the apparent parts of the unity are expressed by descriptors such as masculous and muliebral, with that unity – The One, μονάς – not designated by terms such as theos (God, god) or theoi (gods) but rather metaphysically, as Being and the emanations/effluvia of Being such as ourselves, Nature, and the Cosmos itself.”
{3} A detailed analysis of Myatt’s philosophy is given in the 2016 book The Mystic Philosophy Of David Myatt, which is available as a free download – https://regardingdavidmyatt.wordpress.com/a-modern-mystic – and as a printed book, ISBN 978-1523930135
{4} The Way Of Pathei-Mathos – A Précis. The essay is in the 2014 compilation titled One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings.


David Myatt

°°°°°
Questions For David Myatt (2017)
(pdf)

 


Source: https://davidmyatt.wordpress.com/questions-for-dwm-2017/
°°°°°
Related:
Swan Song Of A Mystic?

David Myatt
Editorial Note, by RS: The following excerpt from David Myatt’s Religion, Empathy, and Pathei-Mathos: Essays and Letters Regarding Spirituality, Humility, and A Learning From Grief (ISBN 978-1484097984) not only, in my view, expresses the character of Myatt himself – what he has via pathei mathos now become – but also contradicts the multitudinous assumptions made about him, both in the past and in the present, by journalists and so many others who had and who have the temerity to (unlike myself) express their opinion about a person they have never either bothered to personally get to know or whose post-2011 writings they have never bothered to study in detail sans whatever prejudice they have or had about the man himself.

°°°

Twenty years ago, someone whom I loved who loved me died, too young and having harmed no one. Died, leaving me bereft, if only for a while. For too soon my return to those hubriatic, selfish, suffering-causing, and extremist, ways of my pasts. As if, despite the grief, the pain of loss, I personally had learned nothing, except in such moments of such remembering that did not, unfortunately, impact too much upon my practicalities of life; at least until another bereavement, thirteen years later, came to shock, shake, betake me far from my arrogant presumptions about myself, about life, to thus lead, to so slowly lead, to me on a clear cold day yet again interiorly dwelling on what, if anything, is our human purpose of being here and why such bereavements, such early deaths, just seem so unjust, unfair.

For they – as so many – having harmed no one, died, while I – as so many – lived on to continue causing mayhem, chaos, suffering, and grief, no God it seemed to stay us or to slay us for our miscreant mischief. That, to me, seems to be no deity of empathy and compassion; only one explanation to maybe betake our grief, our tears, our fears, away.

I admit I could be wrong, but – having perhaps at least in some ways, and partially, understood the errors of both my selfish and my extremist suffering-causing pasts – I still cannot accept that such a compassionate, empathic, deity would, could, sanction such a taking of such innocence and allow such infliction of suffering to continue. For that makes no sense to me, given how I now do not believe there is another life awaiting us where we, judicium divinum, are rewarded or condemned. I find no comfort there; no satisfying explanation for the suffering that afflicts so many now as in the past: as if that, such suffering, as was written once, many times, is some sort of casus belli for our life, to be endured until such time as such a deity deems fit to end it.

Man, that is born of a woman, hath but a short time to live, and is full of misery. He cometh up, and is cut down, like a flower; he fleeth as it were a shadow, and never continueth in one stay. In the midst of life we are in death. Of whom may we seek for succour, but of thee, O Lord…

Must we therefore be resigned to suffering, to misery, to injustices, to the iniquity, to the continuing iniquity, of selfish, hubriatic, individuals who bully, rape, scheme, subjugate, manipulate, injure, maim, and kill? Reassured by judicium divinum or – perhaps – hoping, trusting, in the pending justice of some judge, some government, or some State?

Is it wrong for me to still feel the need for someone, some many, somewhere, to somehow in some way forestall, prevent, such deeds by such persons as may unjustly harm some others so that there is no waiting for the divine justice of a deity; no waiting for some Court somewhere to – possibly, and sometimes – requite a grievous wrong. No waiting for that promised idealistic idyllic future society when we humans – having somehow (perhaps miraculously) been changed in nature en masse – have ceased to so grievously, harmfully, selfishly, inflict ourselves on others.

My own and only fallible answer to the question of how to deal with the suffering that blights this world therefore seems to be the answer of a personal honour. That is, for each of us to gently try to carry that necessary harmony, that balance, of δίκη, wordlessly within; to thus restrain ourselves from causing harm while being able, prepared, in the immediacy of the moment, to personally, physically, restrain – prevent – others when we chance upon such harm being done. This, to me, is Life in its wholesome natural fullness – as lived, presenced, by the brief, mortal, consciously aware, emanations we are; mortal emanations capable of restraint, reason, culture, and reforming change; of learning from our pathei-mathos and that of others. My personal answer to personal questions, perplexion, and to grief and doubt. The answer which is to live in hope – even need – of a personal loyal love; to live with empathy, gentleness, humility, compassion, and yet with strength enough to do what should be done when, within the purvue of our personal space, we meet with one or many causing suffering and harm, no thought then for the fragility of our own mortal life or even for personal consequences beyond the ἁρμονίη we, in such honourable moments, are.

David Myatt
2013

In Loving Remembrance of Sue, died 4th April 1993


David Myatt

We present here (in pdf format) two interesting essays by David Myatt, one of which – One Aspect Of A Certain Wisdom? – was written in 2015, and the other – Some Musings Concerning Scholarship – in 2011. Both deal with Myatt’s take on what others have written both about him and about (although he does not refer to it by name) the Order of Nine Angles. A quote from Myatt’s Some Musings Concerning Scholarship was given in a footnote to the article Antinomianism and the Order of Nine Angles by R. Parker published in 2013, and which article formed the first part of Mr Parker’s  two-part essay The Curious Case of Mr. David Myatt.

Concerning Scholarship
(pdf)

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.

Contents:

° Preface
° 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


David Myatt

David Myatt

DW Myatt: Some Rejected Poems
(pdf)

From the intro by JRW:

{quote} In [his] Introduction to his published slim volume of poetry – One Exquisite Silence (ISBN 978-1484179932), later republished under the title Relict (ISBN 978-1495448386) – David Myatt wrote that:

“My poetry was composed between the years 1971-2012, and is of varying quality. Having undertaken the onerous task of re-reading those poems that I still have copies of, there are in my fallible view only around a dozen that I consider may possibly be good enough to be read by others. This collection contains these few poems, and most are autobiographical in nature.”

I include here those of his rejected poems which in my view are indeed “good enough to be read by others”. {/quote}


Sue, On Wenlock Edge

Sue, On Wenlock Edge

 

 A Perplexing Failure To Understand
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 [1] 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
[2]

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 [3]

and as described – millennia ago – by a certain poetess:

φαίνεταί μοι κῆνος ἴσος θέοισιν
ἔμμεν᾽ ὤνηρ, ὄττις ἐνάντιός τοι
ἰσδάνει καὶ πλάσιον ἆδυ φωνεί-
σας ὐπακούει
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
[4]

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. [5]

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
A dream

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:

And the lost heart stiffens and rejoices
In the lost lilac and the lost sea voices
And the weak spirit quickens to rebel [6]


David Myatt
January 2015

[1] 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

[2] Homer, Odyssey, Book 1, v. 1-9

[3] Aeschylus, Agamemnon, v. 60-68

[4] Sappho, Fragment 31

[5] Asclepius, VII, 13-20

[6] TS Eliot, Ash Wednesday


Source: https://davidmyatt.wordpress.com/failure-to-understand/

800px-Cumulus_clouds_panorama

 

Clouds in the Sky

 
The one of understanding, feeling the timeless nature of Existence,
Does not exhort, nor preach, nor hold fast to any dogma:
They are Silent,
Pointing to the clouds in the sky.

For each must find their own goal, in their own time:
They who understand only guide those who earnestly seek,
Those whose time for understanding has come.

The tranquillity of life is in understanding of self,
For thereby comes acceptance of the illusion of Existence:
And they who are tranquillity become thus all life,
Realizing the folly of action breeding violence.
Yet they who are all life are Being, become –
Waiting with tranquillity for the coming of death.

With discarding of self comes the realization of eternity bringing sadness
And with the realization of eternity comes the tranquillity of compassion.
For they who are compassion merge with all existence
And live thus in the wisdom of sorrow bringing tears.


Yet they who cry know also the laughter of the moment:
Blown away by the wind like the clouds in the sky.
Thus does the seeker of the goal that is no goal
Realize the unwisdom of words:
Understanding wind in clouds in the sky.

Those who transcend self by their many errors of experience –
Understanding thus the serenity of silence –
Need no outward chattel
For they are richer than all the riches of Earth.
Thus do they who quest after transcendence become still,
A falling leaf turned Autumn brown
Following the wind of the moment:
Neither clinging to, nor striving against,
The force of existence ever a dream in the end.

They who are still
Seek not the folly of the wisdom of worship,
Nor the secrecy of shrines:
For their temple is a swaying branch in a glade of trees
Resting on a high hill beneath the wind-blown clouds in the sky;
And their prayer is Silence.

DW Myatt
(Written 1975 CE)


Richard Moult - Banais

 

Mysticism In The 21st Century – Second Edition

Due to the generosity of the author, the link below is to a pre-publication draft copy (as a pdf file) of chapter three (The Order of Nine Angles) of the second edition of the university textbook by Professor Connell Monette, of Al Akhawayn University, entitled Mysticism In The 21st Century. The first edition of the book is currently being used as a set text in a graduate class at Al Akhawayn University. The second revised edition is due for publication in early 2015.

o9a-monette-second-edition.pdf

The first edition (ISBN 9781940964003) is still available in printed paperback format from Amazon dot com and also from most major retail booksellers, including Blackwell’s of Oxford, England.

Interestingly, the second edition references David Myatt’s translation of and commentary on the ancient hermetic text Mercvrii Trismegisti Pymander, and further emphasizes the hermetic nature of the Order of Nine Angles:

“While the Order’s members do continue to employ the term ‘satanic’ as a self-reference, it is an image that the ONA appears to have outgrown during the early 21st century. A renewed focus on hermeticism and the hermetic corpus is articulated in the recent 2014 essays of the Order, and it is likely that this particular aspect of the ONA’s heritage will be the dominant feature for which it is known in the coming decade. Thus while the ONA is likely continue to grow and diversify, it will do so with a serious sense of its traditions rooted in blood and soil.”