Myatt And The Zeitgeist Of The Modern West

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David Myatt

Myatt And The Zeitgeist Of The Modern West

A recent (January 2019) mention of David Myatt in an academic journal in connection with terrorism {1} is another reminder of not only how the life of Myatt is compartmentalized by others but also how denotata is used and sometimes invented and leads to a simplistic portrayal of a person and thus to a lack of understanding of their physis, their character, and – sometimes – to the dehumanization of the person because what is described by the denotatum or denotata is considered to be “bad” or “evil” or morally reprehensible as in the case of what modern Western governments and the mainstream Media describe by the denotatum “nazi”.

In terms of compartmentalizing the life of Myatt, some people as in the aforementioned article consider him an example of political and/or of religious “extremism”. Others – based on the assumption he is a certain “Anton Long” of Order of Nine Angles fame – consider him an example of a modern ‘satanist’ with some going so far as to express the view that Myatt’s decades of extremism is an example of what the satanism of the Order of Nine Angles means and implies.

In terms of how denotata is used and sometimes invented, the aforementioned article provides a relevant example, for the authors have invented a new category, “fringe fluidity”, which they describe as “a distinct radicalization pathway” and which they give Myatt as an example of. In addition, they claim that such “fringe fluidity” explains the beliefs and actions of such extremists and terrorists.

Those familiar with Myatt’s philosophy of pathei-mathos {2} will appreciate why applying denotata – abstractions – to describe and “explain” a person or persons or an entity is a fundamental philosophical error. For according to Myatt such denotata always relate to a dialectic of opposites and obscure the physis of beings. In his 2015 essay Personal Reflexions On Some Metaphysical Questions he writes that formulating a question

“in such terms – [as] causal/acausal; whole/parts; eternal/temporal; ipseity/unity; emergent from/genesis of – is a mis-apprehension of what-is because such denoting is ‘us as observer’ (i) positing, as Plato did, such things as a theory regarding ‘the ideal’, and/or (ii) constructing a form or abstraction (ἰδέᾳ) which we then presume to project onto what is assumed to be ‘external’ to us, both of which present us with only an illusion of understanding and meaning because implicit in such theories and in all such constructed forms are (i) an opposite (an ‘other’) and (ii) the potentiality for discord (dialectical or otherwise) between such opposites and/or because of a pursuit of what is regarded as ‘the ideal’ of some-thing.”

In the case of Myatt, the prevalent denotata used to describe him, by academics and others, is based on (i) ignoring or on ignorance of important aspects of his life such as his time as a Catholic monk, his time as a vagabond, his work as a farm labourer and as a gardener, his now reclusive life-style; (ii) ignoring or an ignorance of his post-2012 writings about his philosophy of pathei-mathos; (iii) ignoring or an ignorance of his poetry; and (iv) ignoring or an ignorance of his translations of and commentaries on tracts from the Corpus Hermeticum as well his translations of the likes of Aeschylus, Sappho, Sophocles, and his iconoclastic translation of chapters from the Gospel of John.

That his Greek translations, and his writings about his philosophy of pathei-mathos – rooted as his philosophy is in the Western philosophical tradition – are in quantity far greater than his political or “Jihadi” polemics seems to have escaped the notice of academics and others.

This neglect of Myatt’s philosophical writings and translations and poetry, and neglect of his reclusive mystical life since 2010, results in and has resulted in bias, in a prejudice toward him; and a bias and a prejudice that is perhaps natural given the zeitgeist of the modern West, born as that zeitgeist was in the Allied victory in the Second World War with the subsequent demonization of German National Socialism and the acceptance of the dogma of “racial equality” and of the myth of the Shoah.

That not one academic, and not one critic of Myatt – be such a critic an “anti-fascist” or some self-described ‘satanist’ or Occultist – has penned a scholarly analysis of Myatt’s philosophical writings, of his Greek translations, or of his poetry, is indicative, and seems to suggest how such academics, such Myattian critics, are not only in thrall to the zeitgeist of the modern West, but are unable or unwilling to free themselves from the tyranny of denotata with the dehumanization that inevitably results when such denotata are applied to individuals.

A thralldom perhaps placed into perspective by two lone academic voices who described Myatt as an “extremely violent, intelligent, dark, and complex individual,” {3} and as having “fluency in the classical languages (Greek and Latin), as well as Arabic and possibly Persian, [and] possessed of a gifted intellect and apparently a polymath.” {4}

That Myatt’s complexity – his physis – remains undiscovered, undocumented, is perhaps also indicative of the zeitgeist of the modern West.

Hence why there are two very different tales of two reformed racists. {5} For Myatt

“seems to have become, to some individuals involved with some sub-cultures (occult and otherwise) not only some sort of iconoclastic anti-Establishment figure but also disliked and reviled by many more individuals around the world who have apparently developed a prejudice against him.” {5}

Haereticus The Younger
Oxonia
2019
v. 1.03

{1} Daveed Gartenstein-Ross & Madeleine Blackman (2019). Fluidity of the Fringes: Prior Extremist Involvement as a Radicalization Pathway. Studies in Conflict & Terrorism. Taylor & Francis.

{2} See The Mystic Philosophy Of David Myatt (pdf) which provides an overview of Myatt’s philosophy and in which book the terms denotatum and abstraction feature prominently.

{3} Susan Raine. The Devil’s Party (Book review). Religion, Volume 44, Issue 3, July 2014.

{4} Connell Monette. Mysticism in the 21st Century, Sirius Academic Press, 2013.

{5} https://regardingdavidmyatt.wordpress.com/two-reformed-racists/

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The Two Types Of Satanism

Order of Nine Angles

O9A

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The Two Types Of Satanism

There are basically two types of Satanism: (i) the ‘modern American’ type manufactured and propagated by Howard Stanton Levey – better known under his aliases of Anton LaVey and Anton Szandor LaVey – and (ii) the ‘traditional Satanism’ as manifest in the Occult philosophy and the praxis of the Order of Nine Angles (O9A, ONA) as developed and expounded by the pseudonymous “Anton Long” which is widely believed to be a pseudonym used by the neo-nazi extremist, and “theoretician of terror” {1}, David Myatt. {2}{3}

The Satanism Of Levey

The modern Satanism of Levey is based on the premise that Satan is a symbol of the carnal, the selfish, the egoistic, nature of human beings, with satanism understood as manifesting the raison d’êtres of ‘might is right’, of ‘lex talionis’, and of the individualistic ideas expressed in Ayn Rand’s Objectivism {4}.

This type of Satanism promotes “the total satisfaction of the ego” {5} and obeying the law of the land {6}.

The Satanism Of Anton Long

The traditional Satanism of Anton Long is based on the scholarly premise that – as described in the O9A text The Geryne of Satan {7} – (i) hasatan – the satan – refers (in the Septuagint) to the chief adversary (of the so-called ‘chosen ones’) and to the chief schemer against those who regard themselves as the chosen people of God/Jehovah, and (ii) “a satan” historically (in the Septuagint) refers to someone who is an adversary of and who thus is pejoratively regarded (by those so opposed) as scheming, as plotting against those who regard themselves as the chosen people of God/Jehovah.

Thus, for the O9A, a satanist is someone who is heretically opposed to those who believe they are the chosen people of God/Jehovah, with O9A satanism understood as an antinomian – amoral, heretical – means to such exeatic personal experiences as shape and evolve an individual’s character and understanding. {8}{9}.

The contrast between the Satanism manufactured and propagated by Howard Stanton Levey and the Satanism developed and expounded by Anton Long is perhaps best illustrated by comparing their respective lives and their respective writings, for one would expect their respective types of Satanism to be reflected in their own lives and in their writings.

A Contrast Of Lives

The life of Howard Stanton Levey consisted of conducting carnivalesque – and sometimes fetishistic – ‘satanic’ rituals while dressed like Mephistopheles in some amateur production of Marlowe’s Faust; selling membership in his showmanry Church of Satan while telling members to “obey the law”; pontificating – and giving lectures – about his type of satanism; giving interviews to journalists; hosting parties for hedonists and Hollywood-types, and boasting about his past.

Levey, for instance, boasted that as a seventeen year old he worked in the Beatty circus and handled lions and tigers, although circus records from that time showed that no one named Levey or LaVey worked for them. He boasted that he had worked as a photographer for the San Francisco police department although they had no record of anyone called Levey or LaVey working for them.

Levey boasted that he had an affair with Marilyn Monroe, and yet again there is no documentary evidence to substantiate his claim. He boasted that he worked in a burlesque theatre called Mayan and met Marilyn Monroe there whom he claimed worked as a striptease artiste although the owner of the theatre at the time – Paul Valentine – denied it was a burlesque theatre, stated Levey never worked there, with there also being no documentary evidence that Monroe worked there as a striptease artiste.

Levey boasted that he enrolled on a criminology course at the City College in San Francisco although the college had no record of his enrolment under his real name, Levey, or under the La Vey alias he often used.

Thus the life of Howard Stanton Levey does indeed exemplify his type of Satanism: hedonistic, egoistic, boastful, materialistic, and showmanry. In common parlance: all mouth and trousers.

            In contrast to Levey, “Anton Long” – aka David Myatt – is a “principal proponent of contemporary neo-Nazi ideology and theoretician of revolution” {10}, was “the mentor” who drove someone to kill three people {11}, who before and after 9/11 publicly praised bin Laden and al Qaeda, called the 9/11 attacks ‘acts of heroism’ and urged the killing of Jews {12}, who preached “race war and terrorism” {13}, who wrote “a detailed step-by-step guide for terrorist insurrection with advice on assassination targets, rationale for bombing and sabotage campaigns, and rules of engagement” {14}, who travelled and spoke in several Arab countries about Jihad {15}, who was a bodyguard of England’s principle neo-nazi activist, Colin Jordan {16}, who took over the leadership of the violent neo-nazi group Combat 18 when its previous leader was jailed for murder {17}, who is an “example of the axis between right-wing extremists and Islamists” {17}, who is a Martial Arts expert {18}, who was imprisoned twice for violent offences in connection with his neo-nazi activism {17}, and who in 1998 was arrested for conspiracy to murder and for other offences {14}{19}.

The life of Myatt does indeed exemplify O9A Satanism: actually or potentially harmful, destructive, pernicious, baleful, misleading, deadly; bad in moral character; malevolent, offensive, sly; and hard and difficult. In common parlance: extremist, violent, and terrorist.

A Contrast Of Writings

The sources used by Howard Levey – evident in his much-vaunted ‘satanic bible’ and in his letters – are populist interpretations of the likes of Nietzsche and Ayn Rand, populist books about psychology, with the anonymous polemic titled Might Is Right much plagiarized. Since Levey could not read Ancient Greek, Latin, and Arabic, when writing about Satan, Iblis (Shaitan) and the medieval “grimoire” tradition of magic(k) that derived from such earlier Arabic works as Ghayat al-Ḥakim and also from some medieval Latin esoteric texts – such as those of Marsilio Ficino – Levey had no knowledge of such primary sources and had to rely on populist books and the interpretations and interpolations of others. Thus in his understanding of the Biblical Satan he had to rely on translations, unable as he was to read the κοινή Greek of the Septuagint.

Such sources and populist interpretations are also much in evidence in texts written by Aquino, who according to his own account {20} aided and contributed to the production of Levey’s ‘satanic bible’ and his ‘satanic rituals’ books. Like Levey, Aquino could not read Ancient Greek, Latin, and Arabic, and also used populist summaries of philosophies and weltanschauungen, ancient and modern. Thus, in his The Crystal Tablet of Set, populist summaries of philosophies and weltanschauungen, ancient and modern, precede a quite minimalist and vague presentation of ‘satanist’ and/or of Temple of Set ideas. Thus, a chapter on ‘ethics’ consists of 12 pages of populist summaries of the likes of Plato, Hegel, Marx, et al, followed by a meagre few paragraphs concerning good and evil in an occult context, and which paragraphs merely present rather cliched personal opinions, such as that “there is thus no easy answer to the question of whether a given magical act is good or evil” and that “it is up to the magician to determine what judgments – by which judges – will be important”. As befits such pseudo-intellectualism, the references in such texts are often to populist works (such as The Social Contract by Robert Ardrey) just as quotations from such people as Plato are invariably in translations, not by Aquino, but by someone else.

Thus the writings of Howard Stanton Levey – and those of Aquino, his helper – do indeed exemplify the type of Satanism found in The Church Of Satan: populist, plagiaristic, reliant on the interpretations and interpolations of others, and unoriginal. In common parlance: plebeian, mundane.

            In complete contrast, Myatt has “fluency in the classical languages (Greek and Latin), as well as Arabic and possibly Persian, [and is] possessed of a gifted intellect and apparently a polymath,” {21} and thus can read primary esoteric, classical, and alchemical sources, and the Greek texts of the Septuagint (the Old Testament) and the New Testament, in their original language. Thus when “Anton Long” writes in the O9A text The Geryne of Satan about Satan he does so based on a scholarly knowledge of the Greek text of the Old Testament.

In addition, when Myatt – in contrast to both Levey and Aquino – writes of ethics and about ‘good and evil’ in, for example, chapter IV – Questions of Good, Evil, Honour, and God – of his 2013 book Religion, Empathy, and Pathei-Mathos, he provides passages in Hebrew, Greek, and Arabic, along with his own translations. Similarly, when discussing ethics in his recent book Classical Paganism And The Christian Ethos, Myatt provides the relevant Greek texts (such as from the Gospel of John) and his own translations.

Thus the O9A writings of Anton Long do indeed exemplify O9A Satanism: intellectually and historically based {22}, scholarly, original. In common parlance: a cut above the rest.

Conclusion

The contrast between the life and writings of Howard Levey and Anton Long could not be more stark.

Levey was a showman, a dilettante, a plagiarist, a charlatan, and a mundane.

Anton Long, however, was a practical – a hands-on – extremist and Faustian man as well as an intellectual, a scholar, a martial arts expert {18}, “emblematic of the modern syncretism of radical ideologies” {23}, and well-described as an “extremely violent, intelligent, dark, and complex individual” {24} who undertook “a global odyssey which took him on extended stays in the Middle East and East Asia, accompanied by studies of religions ranging from Christianity to Islam in the Western tradition and Taoism and Buddhism in the Eastern path. In the course of this Siddhartha-like search for truth, Myatt sampled the life of the monastery in both its Christian and Buddhist forms.” {25}.

Which global odyssey formed only part of his fifty year quest – his personal hermetic anados (ἄνοδος) {26} – along the Seven Fold (Sinisterly-Numinous) Way of the O9A culminating in his discovery of Lapis Philosophicus {27} and thence the living of the life of a reclusive Mage, and thus who is a modern example of the ancient Rounwytha tradition, whose

            “perceiveration is of the nameless, wordless, unity beyond our mortal, abstract, ideations of ‘sinister’ and ‘numinous’, of Left Hand Path and Right Hand Path, and also – and importantly – of ‘time’. For it is our ideation of ‘time’ – with its assumption of a possible temporal progression, via various temporary causal forms, toward something ‘better’ or more ‘advanced’ or more ‘perfect’ (in personal or supra-personal terms) – that underlies the magian/patriarchal/masculous approach that has dominated, and still dominates, Western occultism and esotericism in general, fundamental to which is a hubriatic egoism: the illusion that is the individual will.” {28}

Such is the modern heresy of the O9A which esoterically and exoterically contradicts the modern Satanism of Levey based as the Satanism of Levey is on the premise that Satan is a symbol for plebeians, and thus of the carnal, the selfish, the egoistic, the mundane, nature of human beings.

In stark contrast, the Satanism of the O9A is of a Faustian, a Promethean, and life-long endeavour to defy all ideations, all causal forms, and reach out to personally and in practical ways experience and learn from both the ‘sinister’ and the ‘numinous’ and to thus discover Lapis Philosophicus.

T.W.S. Nexion
July 2018 ev

This is a revised and enlarged extract from an article first published in May 2018 ev.

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{1} “Theoretician of Terror”, Searchlight, July 2000.

{2} Goodrick-Clarke, Nicholas (2003). Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity. New York University Press.

Editorial Note: Myatt himself has always denied being “Anton Long”. For an overview of the controversy see the book A Modern Mysterium, available at https://regardingdavidmyatt.files.wordpress.com/2018/07/myattian-mysterium-v7.pdf

{3} Senholt, Jacob C. (2013). Secret Identities in the Sinister Tradition: Political Esotericism and the Convergence of Radical Islam, Satanism, and National Socialism in the Order of Nine Angles. The Devil’s Party: Satanism in Modernity. Per Faxneld and Jesper Aagaard Petersen (editors). Oxford University Press. pp. 250–274.

{4} According to Levey, his satanism is “Ayn Rand with trappings,” qv. K. Klein, The Washington Post, May 10, 1970: The Witches Are Back and So Are Satanists.

{5} Categorizing Modern Satanism, in The Devil’s Party: Satanism in Modernity, Oxford University Press, 2012, p.92.

{6} The Black Pope and the Church of Satan, in The Devil’s Party: Satanism in Modernity, Oxford University Press, 2012, p.80.

{7} The text The Geryne of Satan is available from https://omega9alpha.wordpress.com/geryne-of-satan/

{8} The Place Of Satanism in the Order of Nine Angles, in The Joy Of The Sinister: The Traditional Satanism Of The Order Of Nine Angles. e-text, 2015. Available at https://regardingdavidmyatt.files.wordpress.com/2018/05/joy-of-the-sinister.pdf

{9} Pathei-Mathos and The Initiatory Occult Quest, in The Esoteric Hermeticism Of The Order Of Nine Angles. e-text, 2016. Available at https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-of-the-order-of-nine-angles/

{10} Michael, George. The New Media and the Rise of Exhortatory Terrorism. Strategic Studies Quarterly (United States Air Force), Volume 7 Issue 1, Spring 2013.

{11} Sunday Mercury, July 9, 2000.

{12} Simon Wiesenthal Center: Response, Summer 2003, Vol 24, #2.

{13} Searchlight, July 2000.

{14} Whine, Michael. Cyberspace: A New Medium for Communication, Command and Control by Extremists, Studies in Conflict & Terrorism, Volume 22, Issue 3. Taylor & Francis. 1999.

{15} Mark Weitzmann, Anti-Semitism and Terrorism, in Dienel, Hans-Liudger (editor), Terrorism and the Internet: Threats, Target Groups, Deradicalisation Strategies. NATO Science for Peace and Security Series, vol. 67. IOS Press, 2010. pp.16-17.

{16} Goodrick-Clarke, Nicholas. Hitler’s Priestess: Savitri Devi, the Hindu-Aryan Myth and Neo-Nazism, NYU Press, 2000, p.215

{17} Michael, George. (2006) The Enemy of My Enemy: The Alarming Convergence of Militant Islam and the Extreme Right. University Press of Kansas, p. 142ff.

{18} “Right here, right now”, The Observer newspaper, February 9, 2003.

{19} Vacca, John R. Computer Forensics: Computer Crime Scene Investigation, Charles River Media, 2005, p.420.

{20} See, for example, his two volume book The Church Of Satan, published in 2013, which documents the history of Levey’s Church of Satan.

{21} Monette, Connell. Mysticism in the 21st Century, Sirius Academic Press, 2013. pp. 85-122.

{22} qv. (i) The Esoteric Hermeticism Of The Order Of Nine Angles. e-text, 2016. Available at https://omega9alpha.wordpress.com/2016/03/30/the-esoteric-hermeticism-of-the-order-of-nine-angles/ and (ii) https://regardingdavidmyatt.files.wordpress.com/2018/02/myatt-and-paganism-v3b.pdf

{23} Perdue, Jon B. The War of All the People: The Nexus of Latin American Radicalism and Middle Eastern Terrorism. Potomac Books, 2012. p.70-71.

{24} Raine, Susan. The Devil’s Party (Book review). Religion, Volume 44, Issue 3, July 2014, pp. 529-533.

{25} Kaplan, Jeffrey. Encyclopedia of white power: a sourcebook on the radical racist right. Rowman & Littlefield, 2000. p. 216ff; p.512f

{26} In regard to the hermetic anados, qv. Myatt’s translation of and commentary on the Poemandres tractate of the ancient Corpus Hermeticum, included in Myatt, David, Corpus Hermeticum: Eight Tractates, 2017, ISBN 978-1976452369.

{27} qv. https://omega9alpha.wordpress.com/the-enigmatic-truth/

{28} https://omega9alpha.wordpress.com/the-rounwytha-way/

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Source:
The essay is included in A Modern Mysterium (pdf)


Myatt: A Failure To Understand

David Myatt

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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 of what may possibly be apprehended by such poor words of mine as these:

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 πέλε…
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

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cc David Wulstan Myatt 2015
This work is licensed under the Creative Commons
(Attribution-NonCommercial-NoDerivs 4.0) License
and can be copied and distributed according to the terms of that license.
All translations by DW Myatt

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Myatt: A Letter By Pope Francis

David Myatt

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Two Metaphysical Contradictions Of The Modern West

The letter written by Pope Francis, dated 1° de enero de 2019 and sent to the United States Conference of Catholic Bishops, seems to me to encapsulate two of the metaphysical contradictions of the modern Western world in regard to the numinous and the profane.

For in the letter Pope Francis, commenting on what the Media has described as “the scandal of clerical abuse” within the Roman Catholic Church, wrote that

La credibilidad de la Iglesia se ha visto fuertemente cuestionada y debilitada por estos pecados y crímenes, pero especialmente por la voluntad de querer disimularlos y esconderlos. [1]

and also used Biblical quotations in support of his arguments.

The use of the phrase pecados y crímenes – sins and crimes – seems to indicate an acceptance of the metaphysical equality of Church and State: of a sin, as defined by the teachings of the Church, and of a crime as defined in laws made by some State [2].

Sins And Crimes: Sacred And Secular

Pope Francis provides the context for one metaphysical contradiction, for in respect of the response he believes is required regarding such “sins and crimes” he writes

Hoy se nos pide una nueva presencia en el mundo conforme a la Cruz de Cristo, que se cristalice en servicio a los hombres y mujeres de nuestro tiempo [3]

That is, there should be a change, a new presencing, and one that serves the people now; the people of our epoch, of our age, of the ‘times’ in which we now live.

This is the epoch in which the Media, using such expressions as a “culture of abuse” – cultura del abuso – can question the credibility of the Roman Catholic Church, and by repetition of particular instances of abuse and the reporting of other ones, demand not only a response from the hierarchy of the Church but a response that conforms to the popular, or to the Media created, expectations of the epoch. Which expectations are that secular justice – as understood and as implemented by the State – has a higher priority than judicium divinum, the divine justice of God or of the gods.

Which divine justice was, at least according to my fallible understanding and as I noted in part two of my In Defence Of The Roman Catholic Church, “often considered more important than secular recompense and secular punishment” especially as personal confession to a Priest, personal penitence, and undertaking the penance prescribed were, in the Roman Catholic Church, a connexion to the Divine. Hence why many of those who, via the Sacrament of Penance and Reconciliation, confessed to abuse were not “publicly named and shamed” by the Catholic hierarchy, were not brought to the attention of State authorities, but instead given penance and, in some instances, quietly moved and expected to begin a new penitential life in the service of God.

That Pope Francis uses the expression cultura del abuso and writes that la credibilidad de la Iglesia se ha visto fuertemente cuestionada y debilitada por estos pecados y crímenes suggests to me at least two things. First, that the move toward the change he suggests is in part at least placatory, in conformity with our epoch with its powerful secular Media and its powerful modern secular States; and second that the religious, the numinous, the spiritual, balance presenced for millennia by aspects of the Roman Catholic Church [4] – the devotion to the sacred over and above the secular – is continuing to be lost within the Roman Catholic Church, with judicium divinum and the secular justice of some State now apparently considered by the Pope as metaphysically equal. Hence why in a speech to the Roman Curio in December 2018 he said that those who abused children should “hand themselves over to human justice.” [5]

A Revealed Religion

The second metaphysical contradiction, between the sacred and the profane in the modern world, which the Papal letter reveals is the unsurprising and traditional use of Biblical quotations in support of, and to frame, the presented suggestions and argument.

This reliance on written texts and reliance on their exegesis and thus on the varied interpretations that result [6] is an implicit part of all revealed religions from Judaism, to Christianity, to Islam. Since these interpretations can vary and have varied over the centuries the result is schism, reformation and counter-reformation, leading as these did in the past to such things as the suppression of the monasteries, the theft of monastic lands and wealth, and the persecution and martyrdom of Catholics, by a tyrannos named Henry; and leading as they have in more modern times, to the reforms of the Second Vatican Council, and to the proliferation of Christian sects and denominations who have diverse views about such matters as same-gender love and abortion.

Such reliance on such texts, such varying interpretations, are as I have noted elsewhere the fundamental weakness of revealed religions [7] with, in my fallible view, the sacred – the numinous – unable to fully be presenced by such religions.

Thus it does not surprise me that the Roman Catholic Church apparently now considers judicium divinum and the secular justice of some State as metaphysically equal since the conflict between varying interpretations, the apparent desire for placatory reforms – of being “a new presence in the world” – as a consequence of Media attention, and the increasing move away “in this epoch” from a belief in the superiority of judicium divinum (the primacy of the sacred) are necessary consequences of the dialectic of exegesis.

Which is one reason why my personal spiritual belief is now not that of Catholicism even though I sense that Catholicism does still presence some aspects of the numinous.

Instead, I incline toward an apprehension of the divine, the sacred, which is paganus and thus individual, undogmatic, and empathic, since my paganus metaphysics is that of

(i) an (often wordless) awareness of ourselves as a fallible mortal, as a microcosmic connexion to other mortals, to other life, to Nature, and to the Cosmos beyond our world, and (ii) 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. [8]

David Myatt
7.i.19

Extract from a reply to someone
who enquired about a Papal Letter in relation to my text
In Defence Of The Roman Catholic Church

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[1] “The credibility of the Church has been seriously questioned and undermined by these sins and crimes but especially by a desire to hide or to disguise them.”

The official Vatican translation is “The Church’s credibility has been seriously undercut and diminished by these sins and crimes, but even more by the efforts made to deny or conceal them.”

[2] By the term State is meant the concept of both (i) organizing and controlling – over a particular and large geographical area – land (and resources); and (ii) organizing and controlling individuals over that same geographical particular and large geographical area.

[3] “Today, what is asked of us is to be a new presence in the world that, in conformity with the Cross of Christ, is made clear in service to the men and women of our epoch.”

The official Vatican translation is “What is being asked of us today is a new presence in the world, conformed to the cross of Christ, one that takes concrete shape in service to the men and women of our time.”

[4] As I noted in part one of my In Defence Of The Roman Catholic Church,

“Listening to Messe De La Nativité: Gaudeamus Hodie; Puer Natus Est Nobis performed by Ensemble Gilles Binchois – I am so reminded how the Roman Catholic Church inspired such numinosity, such beauty, century following century. For it is as if such music presenced the Divine to thus remind us, we fallible error-prone mortals, of another realm beyond the material and beyond our own mortal desires.”

[5] Catholic News Agency, December 21, 2018.

[6] Qv. my Tu Es Diaboli Ianua, and Classical Paganism And The Christian Ethos.

[7] Qv. (i) Questions of Good, Evil, Honour, and God; (ii) Tu Es Diaboli Ianua; (iii) Classical Paganism And The Christian Ethos.

[8] Tu Es Diaboli Ianua.

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Article Source:
https://davidmyatt.wordpress.com/2019/01/07/two-metaphysical-contradictions-of-the-modern-west/

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Myatt: Three Numinous Emanations

David Myatt

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David Myatt: Three Emanations
(pdf)

 
I. From Mythoi To Empathy: A New Appreciation Of The Numinous (2018)

II. Towards Understanding Ancestral Culture (2018)

III. Perhaps Words Are The Problem (2016)

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Article source:
https://davidmyatt.wordpress.com/2018/12/29/three-emanations/


Reichsfolk National Socialism

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odal3

Reichsfolk:
A New Interpretation Of National Socialism

What is not widely known in the modern Western world is that there are two very different interpretations of National Socialism. “Ours” – that of groups such as Reichsfolk and of those who know and who appreciate the writings and deeds of people such as Waffen-SS General Leon Degrelle {1} – and that of the majority of latter-day self-described “neo-nazis”.

Latter-Day Neo-Nazism And The National-Socialism Of Reichsfolk

The first and most well-known latter-day interpretation of National Socialism is that of the majority of self-described “neo-nazis”, and which interpretation is accepted by most anti-fascists who actively oppose such modern “neo-nazis”.

This is the National Socialism with a belief in a strong, powerful, nation-State, and with an overt racist ideology. A National Socialism with a dislike – often hatred – of non-White immigrants and non-White neighbours; with a belief in the instinct of “might is right” and the necessity of kampf; with a dislike – even a hatred – of those whose love is for someone of the same gender; a National Socialism with a misogyny based on the masculous instinct that it is the natural duty of most women to be wives and home-makers; and a National Socialism with a dislike – even a hatred – of Islam and Muslims.

The second, and not very well-known, interpretation of National Socialism is that of the “revisionist”, non-racist, National-Socialism developed by David Myatt in the 1990s and manifest in the Reichsfolk group {2} inspired as this version was by Myatt’s meetings with Waffen-SS General Leon Degrelle and by his correspondence with Jost Turner whose vision was of a new Aryan folk-community in America and of other “NS kindred” communities around the world.

In this Myattian interpretation of National-Socialism {3} it is regarded as both (i) “an ethnic philosophy which affirms that the different races, the different peoples, which exist are expressions of our human condition, and that these differences, this human diversity, should be treasured in the same way we treasure the diversity of Nature. National-Socialists believe our world would be poorer were these human differences to be destroyed through abstract ideas,” and as (ii) “a pure expression of our own unique Aryan ethics, based as these ethics are upon the idealism of duty to the folk, duty to Nature, and upon the nobility of personal honour.” {4}

It is also the National-Socialism which rejects the notion of a strong, powerful, modern nation-State in favour of new ethnic folk-communities and which National-Socialism is not politically active “on the streets” but instead is “a social, educational, cultural, and spiritual, movement based upon and dedicated to disseminating the noble principles of ethical, non-racist, National-Socialism which are honour, reason, fairness, loyalty, duty to one’s own folk and to Nature, and respect for and understanding of other cultures and other ways of life.” {2}

              In simple terms, the Myattian interpretation of National-Socialism is based on both honour and race, whereas the neo-nazism of most modern nazis and of modern neo-nazi political groups is based on the glorification of race and the glorification of “racial struggle” at the expense of personal honour; a difference Myatt emphasised is his essay A Brief Criticism of William Pierce, written in 114yf,

“The main weakness of the theorizing of Pierce is that he has failed to see that it is a combination of race and honour which defines National-Socialism, and which should define the racialist movement in general. Without the evolutionary, moral, concept of honour, there is only the inhuman ethics of the past, and in practice this leads to the creation of people who are ignoble and societies which are anti-evolutionary. Thus, Pierce is firmly stuck in the past: an ignoble past of unreason and dishonour.

This lack of an ethical dimension to his thinking leads to him supporting the old concept of racial struggle and the inhuman consequence of considering that some races are superior to others.” {5}

Myatt expanded upon this in his seminal text Esoteric Hitlerism: Idealism, the Third Reich and the Essence of National-Socialism,

“An affirmation of race without an affirmation honour is not National-Socialism, just as an affirmation of honour without an affirmation of race is not National-Socialism.

It is this living, organic, dialectic of honour and race which defines National-Socialism itself, and a National-Socialist is an individual who strives to do their honourable duty to both their own race and Nature herself, of which other human races are a part.

That is, a National-Socialist must always be honourable, whatever the consequences, or the perceived consequences. Quite often, this means a National-Socialist is faced with what seems to be difficult choices and difficult decisions, although in reality if National-Socialism itself is properly understood, there is no conflict, no moral dilemma and no difficulty in doing the right, the honourable, thing.

Thus if something, some act or deed, seems to affirm race – or be beneficial to one’s race – but is dishonourable, then that something is not something a National-Socialist should do. What honour does is define our duty to our race and other races – it prevents us from committing hubris.” {5}

In addition, in Myatt’s revisionist version of National-Socialism there is no misogyny, for the NS Code of Honour applies equally to both men and women,

“A man or woman of honour treats others courteously, regardless of their culture, religion, status, and race, and is only disdainful and contemptuous of those who, by their attitude, actions and behaviour, treat they themselves with disrespect or try to personally harm them, or who treat with disrespect or try to harm those whom the individual man or woman of honour have personally sworn loyalty to or whom they champion.” {6}

Our National-Socialism

The National-Socialism of Reichsfolk is Myatt’s revisionist, non-racist, ethical, version of National-Socialism.

This is the National-Socialism where

“a true National-Socialist knows or feels that some things are honourable, and other things are dishonourable. It is dishonourable, for instance – cowardly and unfair and uncivilized – for several people to attack and try to injure or kill a single individual.

Thus, if several Caucasians attack one Negro, they are acting dishonourably – they are being uncivilized and cowardly. A true National-Socialist would never do such a thing. They would always want to see, or take part in, a “fair fight”.

Furthermore, I myself – a life-long National-Socialist – would go to the aid of a Negro if I saw him being attacked by several Caucasians, for that would be the just, the fair, the honourable, the civilized and the National-Socialist thing to do. That so many people today who adhere to ‘political National Socialist’ organizations do not agree with this just shows how far these so-called ‘National Socialists’ are from genuine National-Socialism. Which, incidently, is why I always write ‘National-Socialism’ rather than National Socialism.”

This is also the National-Socialism where there is respect for the Muslim way of life and Muslim culture, with honourable co-operation between National-Socialists and Muslims regarded as desirable {8}.

That this revisionist, non-racist, ethical, version of National-Socialism is not appreciated – and certainly not understood – in the societies of the modern West is regarded by our kind as just one more indication of just how successful the Magian, the hubriati, and the neo-nazi hordes of Homo Hubris, have been in propagating the Magian latter-day (mis)interpretation of National Socialism as something “racist”, homophobic, misogynist, anti-Muslim, and uncivilized.

R.S.
Reichsfolk
December 129yf
v.1.07

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{1} Waffen SS General Leon Degrelle was awarded numerous medals for war-time bravery including the Knight’s Cross of the Iron Cross with Oak Leaves, a German military award similar to the British Military Cross. His writings include:
° The Eastern Front: Memoirs of a Waffen SS volunteer, 1941-1945. Institute for Historical Review. 2014. ISBN 9780939484768.
° Hitler, né à Versailles. 1–3. Paris: Art et histoire d’Europe. 1986. ISBN 2906026085.
° Ich war Gefangener. Nürnberg: Hesperos Verlag. 1944.
° Hitler pour 1000 ans. Paris: La Table Ronde. 1969.
{2} qv. https://regardingdavidmyatt.files.wordpress.com/2016/05/intro-reichsfolk.pdf
{3} qv. Myatt: Selected National-Socialist Writings (pdf).
{4} Myatt, Why National-Socialism is Not Racist, 111yf. The essay is included in Myatt: Selected National-Socialist Writings.
{5} The essay is included in Myatt: Selected National-Socialist Writings.
{6} The Code is given in the third edition of Myatt’s The Meaning Of National-Socialism, included in Myatt: Selected National-Socialist Writings.
{7} Myatt, The Spirituality of National-Socialism: A Reply to Criticism, included in Myatt: Selected National-Socialist Writings.
{8} See, for instance, the essay Islam and National-Socialism in https://regardingdavidmyatt.files.wordpress.com/2018/12/ns-islam.pdf

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Related:

David Myatt And Reichsfolk

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Article source:
https://reichsfolktimes.wordpress.com/2018/12/26/a-new-interpretation-of-national-socialism/


David Myatt: Forty Years Of Learning

David Myatt

David Myatt

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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[ever] 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.

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Source:
Some Questions For DWM, 2014 (pdf)