A Very Different Perspective

odal3

°°°°°°°°°

A Very Different Perspective
(pdf)

The compilation conveniently gathers together articles published in late 2017 and early 2018 all but one of which discuss or which review some of David Myatt’s recent books and essays. The articles draw attention to or explain various aspects of Mr Myatt’s philosophy and metaphysical writings such as his usage of terms such as “the numinous” and the “new pagan metaphysics” which he has proposed.

The one exception is the article titled Decoding The Life Of Myatt which provides an overview of Mr Myatt’s controversial life.

As the authoress of one of the articles included notes, “there is a cultural revolution in the truths embedded in the book Regarding Western Paganism And Hermeticism and in the [Myattian] texts referenced therein. But whether such truths can replace the prevalent and mistaken belief that Christianity is somehow the embodiment of Western culture remains to be seen.”

As noted in another article also included, recent works by Myatt provide “an intellectual basis for a new, an enlightened, paganism firmly rooted in an understanding of our debt to Greco-Roman, pagan, culture.”


Advertisements

Numinous Expiation

David Myatt

°°°

Editorial Note: We reproduce here an essay written by David Myatt in 2012 in which he asks an interesting metaphysical question relevant to those who perhaps from pathei mathos have regretted their past deeds but who are not conventionally religious. A question certainly relevant to Myatt’s own life following his apostasy from Islam, his rejection of his extremist past, and his subsequent development of his ‘numinous way’.

Myatt’s answer to the question reveals several things. First, his erudition. Second, how it refreshingly takes us far away from the personal and impersonal demands and intrusions of our temporal material and often egotistical modern world to the world of the mystic and the philosopher where questions about hubris and humility are more important than what this or that politician or government are saying or doing or planning to do. As such the essay echoes truths about our human nature which people such as Aeschylus, Sophocles, Christopher Marlow, and many others sought to convey millennia after millennia.

The essay was later included in Myatt’s book Religion, Empathy, and Pathei-Mathos: Essays and Letters Regarding Spirituality, Humility, and A Learning From Grief, available both as a printed book – ISBN 978-1484097984 – and as a gratis open access document here: https://regardingdavidmyatt.files.wordpress.com/2018/06/religion-and-empathy.pdf

It should be noted that Myatt uses some Greek terms such as σωφρονεῖν in an unusual and idiosyncratic way. As new Anglicized terms, which in respect of σωφρονεῖν he explained in his technical note at https://davidmyatt.wordpress.com/concerning-σωφρονεῖν.

°°°°°°°

Numinous Expiation

One of the many problems regarding both The Numinous Way and my own past which troubles me – and has troubled me for a while – is how can a person make reparation for suffering caused, inflicted, and/or dishonourable deeds done. For, in the person of empathy, of compassion, of honour, a knowledge and understanding of dishonour done, of the suffering one has caused – perhaps before one became such a person of compassion, honour, and empathy – is almost invariably the genesis of strong personal feelings such as remorse, grief, and sorrow. The type of strong feelings that Christopher Marlowe has Iarbus, King of Gaetulia, voice at the end of the play The Tragedie of Dido Queene of Carthage , written c.1587:

Cursed Iarbas, die to expiate
The grief that tires upon thine inward soul.

One of the many benefits of an organized theistic religion, such as Christianity or Islam or Judaism, is that mechanisms of personal expiation exist whereby such feelings can be placed in context and expiated by appeals to the supreme deity. In Judaism, there is Teshuvah culminating in Yom Kippur, the day of expiation/reconciliation. In Catholicism, there is the sacrament of confession and penance. In Islam, there is personal dua to, and reliance on, Allah Ar-Rahman, Ar-Raheem, As-Salaam.

Even pagan religions and ways had mechanisms of personal expiation for wrong deeds done, often in the form of propitiation; the offering of a sacrifice, perhaps, or compensation by the giving or the leaving of a valuable gift or votive offering at some numinous – some sacred and venerated – place or site.

One motivation, in the case of pagan religions and ways, for a person to seek expiation is fear of wrake; fear of the retribution or of the misfortune, that – from the gods – might befall them or their descendants in this life. Similarly, for those acceptive of an all-knowing, all-seeing supreme deity – or even of the Buddhist mechanism of karma – there is also fear of wrake; fear of the punishment, the retribution, the misfortune, that might await them in the next life; or, in the case of Buddhism, the type of life that might result when next they are reborn.

As the Owl explains in the mediæval English religious allegory The Owl and the Nightingale,

ich wat þar schal beo niþ & wrake

I can see when there shall be strife and retribution [1]

All such religious mechanisms of expiation, whatever the theology and regardless of the motivation of the individual in seeking such expiation, are or can be cathartic; restorative, healing. But if there is no personal belief in either a supreme deity or in deities, how then to numinously make reparation, propitiation, and thus to not only expiate such feelings as remorse, grief, and sorrow but also and importantly offset the damage one’s wrong actions have caused, since by their very nature such suffering-causing actions are ὕβρις and not only result in harm, in people suffering, but also upset the natural balance.

In truth, I do not know the answer to the question how to so numinously make reparation, propitiation. I can only conject, surmise. One of my conjectures is enantiodromia; of the process, mentioned by Diogenes Laërtius and attributed to Heraclitus, of a wholeness arising both before and after discord and division [2]. This wholeness is the healthy, the numinous, interior, inward, and personal balance beyond the separation of beings – beyond πόλεμος and ὕβρις and thus beyond ἔρις; beyond the separation and thence the strife, the discord, which abstractions, ideations, encourage and indeed which they manufacture, bring-into-being. As Heraclitus intimated, according to another quotation attributed to him –

εἰδέναι δὲ χρὴ τὸν πόλεμον ἐόντα ξυνόν, καὶ δίκην ἔριν, καὶ γινόμενα πάντα κατ΄ ἔριν καὶ χρεώμενα [χρεών]

One should be aware that Polemos pervades, with discord δίκη, and that beings are naturally born by discord. [3]

But what, then, in practical personal terms are this wholeness and this process termed enantiodromia? To me, this wholeness is a knowing and an acceptance of both the importance of the numinous principle of Δίκα [4] and the necessity of wu-wei [5] – and a knowing which empathy can provide – and thence a desire to live life in a non-interfering manner consistent with empathy, compassion, reason, honour, and humility. And it is this very knowing, this very desire to live in such a manner, which is enantiodromia; which is cathartic, restorative, healing; with a natural humility and the cultivation and practice of reason – σωφρονεῖν, a fair and balanced judgement – being the essence of this personal process, the essence of enantiodromia.

For the human virtue of humility is essential in us for us not to repeat our errors of ὕβρις, a humility which our πάθει μάθος makes us aware of, makes us feel, know, in a very personal sense. For we are aware of, we should remember, our fallibility, our mortality, our mistakes, our errors, our wrong deeds, the suffering we have caused, the harm we have done and inflicted; how much we personally have contributed to discord, strife, sorrow.

In addition,

” …by and through humility, we do what we do not because we expect some reward, or some forgiveness, given by some supra-personal supreme Being, or have some idealized duty to such a Being or to some abstraction (such as some nation, some State) but because it is in our very nature to do an act of compassion, a deed of honour: to do something which is noble and selfless.That is, we act, not out of duty, not out of a desire for Heaven or Jannah, or enlightenment or some other “thing” we have posited – not from any emotion, desire or motive, not because some scripture or some revelation or some Buddha says we should – but because we have lost the illusion of our self-contained, personal, identity, lost our Earth-centric, human-centric, perspective, lost even the causal desire to be strive to something different, and instead just are: that is, we are just one microcosmic living mortal connexion between all life, on Earth, and in the Cosmos. For our very nature, as human beings, is a Cosmic nature – a natural part of the unfolding, of the naturally and numinously changing, Cosmos.” [6]

Thus a personal humility is the natural balance living within us; that is, we being or becoming or returning to the balance that does not give rise to ἔρις. Or, expressed simply, humility disposes us toward gentleness, toward kindness, toward love, toward peace; toward the virtues that are balance, that express our humanity.

This personal humility inclines us toward σωφρονεῖν; toward being fair, toward rational deliberation, toward a lack of haste. Toward a balanced judgement and thence toward a balanced life of humility, wu-wei, and a knowing of the wisdom of Δίκα.

There is nothing especially religious here, nor any given or necessary praxis. No techniques; no supplication to some-thing or to some posited Being. No expectation of reward, in this life or some posited next life. Only an interior personal change, an attempt to live in a certain gentle, quiet, way so as not to intentionally cause suffering, so as not to upset the natural balance of Life.

David Myatt
February 2012 ce

Notes

[1] v.1194. The text is that of the Cotton Caligula MS in the British Library as transcribed by JWH Atkins in The Owl and the Nightingale , Cambridge University Press, 1922.

[2] The quotation from Diogenes Laërtius is: πάντα δὲ γίνεσθαι καθ᾽ εἱμαρμένην καὶ διὰ τῆς ἐναντιοδρομίας ἡρμόσθαι τὰ ὄντα (ix. 7)

My translation is: All by genesis is appropriately apportioned [separated into portions] with beings bound together again by enantiodromia.

As I mentioned in my essay The Abstraction of Change as Opposites and Dialectic,

I have used a transliteration of the compound Greek word – ἐναντιοδρομίας – rather than given a particular translation, since the term enantiodromia in my view suggests the uniqueness of expression of the original, and which original in my view is not adequately, and most certainly not accurately, described by a usual translation such as ‘conflict of opposites’. Rather, what is suggested is ‘confrontational contest’ – that is, by facing up to the expected/planned/inevitable contest.

Interestingly, Carl Jung – who was familiar with the sayings of Heraclitus – used the term enantiodromia to describe the emergence of a trait (of character) to offset another trait and so restore a certain psychological balance within the individual.

[3] Fragment 80 – qv. Some Notes on Πόλεμος and Δίκη in Heraclitus B80 and also The Balance of Physis – Notes on λόγος and ἀληθέα in Heraclitus.

As I noted in The Abstraction of Change as Opposites and Dialectic, it is interesting that:

“in the recounted tales of Greek mythology attributed to Aesop, and in circulation at the time of Heraclitus, a personified πόλεμος (as the δαίμων of kindred strife) married a personified ὕβρις (as the δαίμων of arrogant pride) [8] and that it was a common folk belief that πόλεμος accompanied ὕβρις – that is, that Polemos followed Hubris around rather than vice versa, causing or bringing ἔρις.”

[4] In respect of the numinous principle of Δίκα, refer to my short essay The Principle of Δίκα.

[5] As mentioned elsewhere, wu-wei is a Taoist term used in my philosophy of The Numinous Way “to refer to a personal ‘letting-be’ deriving from a feeling, a knowing, that an essential part of wisdom is cultivation of an interior personal balance and which cultivation requires acceptance that one must work with, or employ, things according to their nature, for to do otherwise is incorrect, and inclines us toward, or is, being excessive – that is, is ὕβρις. In practice, this is the cultivation of a certain (an acausal, numinous) perspective – that life, things/beings, change, flow, exist, in certain natural ways which we human beings cannot change however hard we might try; that such a hardness of human trying, a belief in such hardness, is unwise, un-natural, upsets the natural balance and can cause misfortune/suffering for us and/or for others, now or in the future. Thus success lies in discovering the inner nature of things/beings/ourselves and gently, naturally, slowly, working with this inner nature, not striving against it.”

I first became acquainted with the concept of wu-wei when, as a youth living in the Far East, I studied Taoism and a learnt a martial art based on Taoism. Thus it might be fair to assume that Taoism may well have influenced, to some degree, the development of my weltanschauung.

[6] The quote is from my essay Humility, Abstractions, and Belief.


A Contrast Of Lives

odal3

Editorial Note: The following extract is from the highly controversial Understanding Neo-völkisch Satanism, which article was first published on the TWS Nexion blog.

The extract provides succinct descriptions of the ‘modern satanism’ manufactured by Howard Stanton Levey (better known under his aliases of Anton LaVey and Anton Szandor LaVey) and the ‘traditional Satanism’ of the Order of Nine Angles, and – most interesting of all – also provides an account of the contrast between the life of Levey and the life of the person often alleged to be behind the pseudonym Anton Long, the founder of the O9A and author of most of its texts.

For those interested, the allegation regarding who is behind the pseudonym Anton Long is considered in detail in the 87 page book titled A Modern Mysterium, for which see the article at https://regardingdavidmyatt.wordpress.com/2018/04/21/a-modern-mysterium-2/

°°°°°°°°°

The Satanism Of Levey

The 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 {5}.

This type of Satanism promotes “the total satisfaction of the ego” {6} and obeying the law of the land {7}.

The Satanism Of Anton Long

The Satanism of Anton Long is based on the scholarly premise that – as described in the O9A text The Geryne of Satan – (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 – means to exeatic personal experiences which shape and evolve an individual’s character and understanding. {8}{9}.

A Contrast Of Lives

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, for one would expect their respective types of Satanism to be reflected in their own 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 with 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.

°°°°°

{5} 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.

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

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

{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, February 9, 2003.

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


A Time To Reflect

David Myatt

David Myatt

°°°°°°°°°

A time to reflect as I – tired from long days of manual work – sit in the garden watching the clouds clear to bring some warm Sun on this windy day of a coldish wind. On the horizon to the South: Cumulus clouds billowing up to herald more showers, and I, for a moment as a child again, watch a few cloud-faces change to disperse; as if the clouds are for that moment, just that one moment, a memory of a person who lived, once, on this Earth: reaching out to be remembered as they the cloud move as they are moved in their so-brief and new existence.

The hedgerows are greening; the branches of trees coming into leaf, and life is renewed while I wait for the Swallows to return, here, to this Farm. This is Life: in its purest truth devoid of the empathy-destroying, suffering-causing, abstractions that we humans have manufactured to blight this planet and so grievously injure our fecund still beautiful but now suffering Mother Earth who gives us, and who gave us, life.

The brief warm Sun renews as it almost always does for me, and so – for this moment, this one moment – I am happy, again; feeling the measure of Meaning, of happiness, of joy itself; which is in a simple just-being, sans abstractions, sans thought, and beyond the dependency of, the addiction to, anger…..

Here – the child, again; free to watch the bee bumble from flower to flower; free to feel a certain playful awe. Here, the concern with only what is seen, touched, known, smelt, in the immediacy of dwelling.

There should be nothing more; nothing to wreck such simple being; nothing to bring the-suffering. But I, we, are stupid, weak, vain, addicted – and so in our failing repeat and repeat and repeat the same mistakes, and so cause and maintain the pain of our, of their, of other, suffering. Mea Culpa; Mea Culpa; Mea Maxima Culpa…

David Myatt
April 2007

°°°°°

Source: https://davidmyatt.wordpress.com/2013/03/29/one-slow-and-painful-learning/


Society, Politics, Social Reform, and Pathei-Mathos

David Myatt

David Myatt

Editorial Note: We republish here an essay by David Myatt written in 2012 and included in his book The Numinous Way Of Pathei Mathos. {1} The essay provides an insight into how his ‘numinous way’ deals with important issues such as politics, society, and social change. Derived as these insights were from his own pathei mathos, from the personal learning acquired from some fifty years of practical political experience, the essay provides a remarkable contrast to the ‘revolutionary polemics’ of his extremist decades (1968-2009) and which decades led to him being described as “England’s principal proponent of contemporary neo-Nazi ideology and theoretician of revolution.” {2}

RDM Crew
April 2018

{1} The book, published in 2013, is available both as a gratis open access document – https://regardingdavidmyatt.files.wordpress.com/2018/04/numinous-way-v5c-print.pdf – and in printed format: Myatt, David, The Numinous Way Of Pathei Mathos, CreateSpace, 2013. 96 pages. ISBN 978-1484096642

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

°°°°°

Society, Politics, Social Reform, and Pathei-Mathos

Modern Society and The Individual

Society, in the context of this essay, refers to ‘modern societies’ (especially those of the modern ‘democratic’ West) and means a collection of individuals who dwell, who live, in a particular area and who are subject to the same laws and the same institutions of authority. Modern society is thus a manifestation of The State, and which State is predicated on individuals actively or passively accepting some supra-personal authority [1].

In modern societies, change and reform are often therefore introduced or attempted by The State most usually: (1) on the basis of the manufacture of some law or laws which the individuals, and the established institutions, of the area governed by The State are expected to obey on pain of some type of individual punishment, financial and/or physically punitive (as in prison); or (2) by means of State-sponsored or State-introduced schemes such as, for example, the British National Health Service and which schemes are invariably enshrined in law.

The essence of such change and reform of a society – large-scale, effective, rapid change and reform in society – is therefore, for the majority of people, external, and most often derives from some posited or assumed or promised agenda of the government of the day; that is, derived from some political or social or economic theory, axiom, idea, or principle, posited by others, be these others, for example, politicians, or social/political/economic theorists/reformers (and so on).

There is thus a hierarchy of judgement involved, whatever political ‘flavour’ the government is assigned to, is assumed to represent, or claims it represents; with this hierarchy of necessity requiring the individual in society to either (i) relinquish their own judgement, being accepting of or acquiescing in (from whatever reason or motive such as desire to avoid punishment) the judgement of these others, or (ii) to oppose this ‘judgement of others’ either actively through some group, association, or movement (political, social, religious) or individually, with there being the possibility that some so opposing this ‘judgement of others’ may resort to using violent means against the established order.

Objectively, this process of change and reform by means of a hierarchy of judgement manifest in laws, and of State authority and power sufficient to enforce such laws, has resulted in fairly stable societies which are, for perhaps the majority of people, relatively peaceful, not overtly repressive, and – judged by the criteria of past societies and many non-Western societies – relatively prosperous.

Thus, while many problems – social and economic – remain and exist in such societies, with some such problems getting worse, such societies work reasonably well, contain an abundance of well-intentioned, moral, individuals, and appear to be better than the alternatives both tried in the past and theorized about. Hence it is not surprising that perhaps the majority of people within such societies favour solving such problems as do exist by existing social, political, and economic means; that is, by internal social, political, and economic, reform rather than by violent means and the advocacy of extremist ideologies.

Furthermore, many or most of the flaws, and the problems, within society are recognized and openly discussed, with a multitude of people of good will, of humanity, of fairness, committed to or interested in helping those affected by such flaws and problems, and thus not only trying to improve society but also to finding and implementing solutions in tolerant ways which do not cause conflict or involve the harshness, the violence, the hatred, the intolerance, of extremism.

For, while most large-scale, effective, rapid change and reform in society tends to be by enforceable State laws and State-sponsored schemes, change and reform also and significantly occurs and has occurred within society, albeit often more slowly, through the efforts of individuals and groups and organizations devoted to charitable, religious, or social causes and which individuals and groups and organizations by their very nature are invariably non-violent and often non-political. Furthermore, such non-violent, non-political, individuals and groups and organizations often become the inspiration for reform and change introduced by The State.

Some Problems of Modern Society

Before outlining a possible numinous approach to reform and change, based on the philosophy of pathei-mathos, it would perhaps be useful to outline some of the social problems that still beset modern societies. What therefore constitutes a social problem within a society? How is such a problem defined?

In essence, it is an undesirable circumstance or way of living that affects a number of people and which undesirable circumstance or way of living others in society are or become aware of; with what is undesirable being – according to the ethics of the philosophy of pathei-mathos [2] – that which is, or those who are, unfair; that which deprives or those whom deprive a human being of dignity and honour; and that which is and those who are uncompassionate.

Thus, among the many problems of modern societies are misogyny; ethnic and religious discrimination, hatred, and prejudice; and social/economic inequality.

For example, misogyny – from the Greek μισογύνης – is unfairness toward, and/or prejudice and discrimination against, women. Often, as in the past, this is a consequence of an existing prejudice in a man: for example, that men are somehow better than women, or that women are ‘useful’ only for or suited to certain things; or that the subservience of women, and thus their domination/control by men, is ‘a natural and necessary’ state of human existence.

Misogyny in individual practice often results in men being violent/domineering toward, or selfishly manipulative and controlling of, women; and thus in them treating women in a dishonourable, undignified, unfair, and uncompassionate way.

Similarly, a hatred or dislike of or discrimination against an individual or a group of individuals on the basis of their perceived or assumed ethnicity is treating that individual or group in a dishonourable, undignified, unfair, and uncompassionate way.

Thus such social problems are often the result, the consequence of, a lack of empathy in a person, with this lack of συμπάθεια with other human beings having often in the past been evident in the treatment of people and individuals by governments, States, and institutions, and often revealed in and through discriminatory, unfair, uncompassionate laws.

A Numinous and Non-Political Approach

Given that the concern of the philosophy of pathei-mathos is the individual and their interior, their spiritual, life, and given that (due to the nature of empathy and pathei-mathos) there is respect for individual judgement, the philosophy of pathei-mathos is apolitical, and thus not concerned with such matters as the theory and practice of governance, nor with changing or reforming society by political means.

For, as mentioned in Some Personal Musings On Empathy,

“[the] acceptance of the empathic – of the human, the personal – scale of things and of our limitations as human beings is part of wu-wei. [3] Of not-striving, and of not-interfering, beyond the purveu of our empathy and our pathei-mathos. Of personally and for ourselves discovering the nature, the physis, of beings; of personally working with and not against that physis, and of personally accepting that certain matters or many matters, because of our lack of personal knowledge and lack of personal experience of them, are unknown to us and therefore it is unwise, unbalanced, for us to have and express views or opinions concerning them, and hubris for us to adhere to and strive to implement some ideology which harshly deals with and manifests harsh views and harsh opinions concerning such personally unknown matters.

Thus what and who are beyond the purveu of empathy and beyond pathei-mathos is or should be of no urgent concern, of no passionate relevance, to the individual seeking balance, harmony, and wisdom, and in truth can be detrimental to finding wisdom and living in accord with the knowledge and understanding so discovered.”

This means that there is no desire and no need to use any confrontational means to directly challenge and confront the authority of existing States since numinous reform and change is personal, individual, non-political, and not organized beyond a limited local level of people personally known. That is, it is of and involves individuals who are personally known to each other working together based on the understanding that it is inner, personal, change – in individuals, of their nature, their character – that is is the ethical, the numinous, way to solve such personal and social problems as exist and arise. That such inner change of necessity comes before any striving for outer change by whatever means, whether such means be termed or classified as political, social, economic, religious. That the only effective, long-lasting, change and reform is understood as the one that evolves human beings and thus changes what, in them, predisposes them, or inclines them toward, doing or what urges them to do, what is dishonourable, undignified, unfair, and uncompassionate.

In practice, this evolution means, in the individual, the cultivation and use of the faculty of empathy, and acquiring the personal virtues of compassion, honour, and love. Which means the inner reformation of individuals, as individuals.

Hence 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.

An Experience of The Numinous

The change that the philosophy – the way – of pathei-mathos seeks to foster, to encourage, is the natural, slow, interior and personal change within individuals; that is, the change of personal character by the individual developing and using their faculty of empathy and inclining toward being compassionate and honourable by nature. In essence, this is a numinous – a spiritual – change in people, a change of perspective, quite different from the supra-personal social change based on laws desired by modern States and by those who champion or who employ political, economic, and social theories regarding society, government, and the individual.

This interior personal change, by its numinous and ethical nature, is one that does not seek to reform society through politics or by any type of agitation, or through the use of force, or by means of any type of organization, social, political, economic, religious. Instead, such numinous change is the reform of individuals on a personal, individual, and cultural basis; by personal example and by individuals cultivating, in accordance with wu-wei, conditions and circumstances whereby they themselves and others can move toward συμπάθεια with other human beings through a personal knowing and experience of the numinous. Such a knowing and experience of the numinous can be cultivated by a variety of means, for example by harmonious surroundings; through an appreciation of, and a living in balance with, Nature; by love and respect and manners and a desire for peace; by periods of interior and exterior silence; through culture and thus through music, Art, literature, an understanding of history, and through respect for and tolerance of the many religions and spiritual Ways which have arisen over millennia and which may manifest the numinous or something of the numinous.

David Myatt
2012 ce

Notes

[1] The State is defined as:

The concept of both (1) organizing and controlling – over a particular and large geographical area – land (and resources); and (2) organizing and controlling individuals over that same geographical particular and large geographical area by: (a) the use of physical force or the threat of force and/or by influencing or persuading or manipulating a sufficient number of people to accept some leader/clique/minority/representatives as the legitimate authority; (b) by means of the central administration and centralization of resources (especially fiscal and military); and (c) by the mandatory taxation of personal income.

My personal (fallible) view is that by their nature States often tend to be masculous (hence the desire for wars, invasions, conquest, competition, and the posturing often associated with ‘patriotism’), although in my view they can become balanced, within, by acceptance of certain muliebral qualities, qualities most obviously manifest in certain aspects of culture, in caring professions, in pursuing personal love and the virtue of wu-wei, and in and by the empowerment and equality of, and respect for, women and those whose personal love is for someone of the same gender.

As mentioned elsewhere, I am somewhat idiosyncratic regarding capitalization (and spelling), and capitalize certain words, such as State, and often use terms such as The State to emphasize the philosophical truth of State as entity.

[2] The ethics of the way of pathei-mathos are the ethics of empathy – of συμπάθεια. In practical personal terms, this means dignity, fairness, balance (δίκη), reason, a lack of prejudgement, and the requirement of a personal knowing and of personal experience, of πάθει μάθος.

An ethical person thus reveals, possesses, εὐταξία – the quality, the personal virtue, of self-restraint; of personal orderly (balanced, honourable, well-mannered) conduct, a virtue especially evident under adversity or duress.

Thus, and as mentioned in Enantiodromia and The Reformation of The Individual, the good is considered to be what is fair; what alleviates or does not cause suffering; what is compassionate; what empathy by its revealing inclines us to do, what inclines us to appreciate the numinous and why ὕβρις is an error of unbalance.

Hence the bad – what is wrong, immoral – is what is unfair; what is harsh and unfeeling; what intentionally causes or contributes to suffering, with what is bad often considered to be due to a lack of empathy and of πάθει μάθος in a person, and a consequence of a bad φύσις, of a bad, a rotten, or an undeveloped, unformed, not-mature, individual character/nature. In effect, such a bad person lacks εὐταξία, has little or no appreciation of the numinous, and is often in thrall to their hubriatic and/or their masculous desires.

[3] Wu-wei – a Taoist term – is used here, and elsewhere in the philosophy of The Numinous Way, to refer to a personal ‘letting-be’ deriving from a feeling, a knowing, that an essential part of wisdom is cultivation of an interior personal balance and which cultivation requires acceptance that one must work with, or employ, things according to their nature, for to do otherwise is incorrect, and inclines us toward, or is, being excessive – that is, is ὕβρις. In practice, this is the cultivation of a certain (an acausal, numinous) perspective – that life, things/beings, change, flow, exist, in certain natural ways which we human beings cannot change however hard we might try; that such a hardness of human trying, a belief in such hardness, is unwise, un-natural, upsets the natural balance and can cause misfortune/suffering for us and/or for others, now or in the future. Thus success lies in discovering the inner nature of things/beings/ourselves and gently, naturally, slowly, working with this inner nature, not striving against it.


Myatt: A Non-Terrestrial View

David Myatt

David Myatt

°°°°°°°°°

Editorial Note: The following essay by David Myatt was written in 2015 and in our view well expresses a core part of his weltanschauung – the philosophy of pathei-mathos – regarding our human nature, the importance of empathy, and the potential he believes we humans possess to consciously change and thence evolve as a sentient species.

The essay in included in the work edited by Rachael Stirling titled Such Respectful Wordful Offerings As This: Selected Essays Of David Myatt. The book is available as a gratis open access pdf file {1} and as a printed book {2}.

RDM Crew
April 2018

{1} https://regardingdavidmyatt.files.wordpress.com/2018/04/wordful-offerings-dwm-print-v3a.pdf

{2} Such Respectful Wordful Offerings As This. 72 pages. CreateSpace. 2017. ISBN 978-1978374355

°°°°°°°°°

A Non-Terrestrial View

Several times, in the last decade or so, I have – when considering certain current events, and social change, and the activities, policies, and speeches, of certain politicians – often asked myself a particular question: What impression or what conclusions would a non-terran (a hypothetical visiting alien from another star-system) have of or draw from those events, such social change, and those politicians? And what, therefore, would be the conclusions that such a non-terran would make regarding our nature, our human character, as a species?

Which answers seemed to me to depend on what criteria – ethical, experiential, ontological, and otherwise – such a non-terran might employ. Would, for instance, the home-world of such a non-terran be a place of relative peace and prosperity which, having endured millennia of conflict and war, had evolved beyond conflict and war and had also ended poverty? Would, for instance, such a non-terran view matters dispassionately, having evolved such that they are always able to control – or have developed beyond – such strong personal emotions as now, as for all of our human history, so often still seem to overwhelm we humans leading us and having led us to be selfish, to lie, to cheat, to manipulate, to use violence – and sometimes kill – in order to fulfil a personal desire?

The criteria I now (post-2011) apply to this hypothetical scenario are those derived from my own experience, and from reflecting over several years upon that experience, which criteria are of course subjective, personal, and it is thus no coincidence that they now are reflected in my philosophy of pathei-mathos. Thus the ethics I assume such an interstellar space-faring sentient non-terran might adhere to are based on honour and the apprehension of suffering and hubris that empathy provides; just as the ontology derives from a numinous awareness of how causal and fallible and transient every sentient life is in respect of the vastness of the cosmos (spatially and in terms of aeons of causal time), with such ethics and ontology a natural consequence of such a culture whose genesis is that pathei-mathos – ancestral, individual, societal – that derives from millennia of suffering, conflict, war, poverty, and oppression.

Furthermore, my reflexion on the past fifty years of human space exploration leads me to further conclude that we as a species – and perhaps every sentient species – can only venture forth, en masse, to explore and colonize new worlds when certain social and political conditions exist: when we, when perhaps every sentient species, have matured sufficiently to be able to, as individuals, control ourselves (without any internal or external coercion deriving from laws or from some belief be such belief ideological, political, or religious) and thus when we use reason and empathy as our raison d’etre and not our emotions, our desires, our egoism or some -ism or some -ology or some faith that we accept or believe in or need. For despite the technology making such space exploration and colonization now feasible for us (if only currently within our solar system) we lack the political will, the social desire, the trans-national cooperation, the vision, to realize it even given that our own habitable planet is slowly undergoing a transformation for the worse wrought by ourselves. All we have – decades after the landings on the Moon – are a few individuals inhabiting and only for a while just one Earth-orbiting space station and a few small-scale, theorized, human landings on Mars a decade or more in the future. For instead of such a vision of a new frontier which frontier a multitude of families can settle and which can be the genesis of new cultures and new human societies, all we have had in the past fifty years is more of the same: regional wars and armed conflicts; invasions, violent coups and revolutions; violent protests, the killing and imprisonment and torture of protestors and dissenters; political propaganda for this political cause or that; exploitation of resources and of other humans; terrorism, murder, rape, theft, and greed.

              How then would my hypothetical space-faring alien judge us as a species, and how would such a non-terran view such squabbles – political, social, ideological, religious, and be they violent or non-violent – and such poverty, inequality, corruption, and oppression, as still seem to so bedevil almost all societies currently existing on planet Earth?

In addition, how would we as individuals – and how would our governments – interact with, and treat, such an alien were such an alien, visiting Earth incognito, to be discovered? Would we treat such an alien with respect, with honour: as a non-threatening ambassador from another world? Would any current government on Earth willingly and openly and world-wide acknowledge the existence of such extra-terrestrial life and allow Earth ambassadors from any country, and scientists, and the media, full and open access to such an alien sentient being? I have my own personal intuition regarding answers to such questions.

But, remaining undiscovered, what would our visiting alien observer report regarding Earth and ourselves on their return to their own planet? Again, I have my own personal intuition regarding answers to such questions. Which answers could well be that we are an aggressive, still rather primitive and very violent, species best avoided until such time as we might outwardly demonstrate – through perhaps having numerous peaceful, cooperating, colonies on other worlds – that we have culturally and personally, in moral terms, advanced.

Which rather – to me at least – places certain current events, social change by -isms, by -ologies through disruption and violence and via revolution, and the activities, policies, and speeches, of certain politicians, and armed conflicts, into what I intuit is a necessary cosmic, non-terran, perspective. Which perspective is of us as a species still evolving; as having the potential and now the means to further and to consciously, and as individuals, to so evolve.

Will we do this? And how? Again, my answer – fallible as it is, repeated by me as it hereby is, and born as it is from my own pathei-mathos – is that it could well begin with us as individuals consciously deciding to change through cultivating empathy and viewing ourselves and our world in the perspective of the cosmos. Which perspective is of our smallness, our fallibility, our mortality, and of our appreciation of the numinous and thus of the need to avoid the error of hubris; an error which we mortals, millennia following millennia, have always made and which even now – even with our ancestral world-wide culture of pathei-mathos – we still commit day after day, year after year, and century after century, enshrined as such hubris seems to be in so many politicians; in -isms and -ologies; in disruptive and violent social change and revolutions; in armed conflicts, and in our very physis as human individuals: an apparently unchanged physis which so motivates so many of us to still be egoistic, to lie, to cheat, to steal, to murder, to manipulate, to be violent, and to often be motived by avarice, pride, jealousy, and a selfish sexual desire.

As someone, over one and half-thousand years ago, wrote regarding human beings:

τοῖς δὲ ἀνοήτοις καὶ κακοῖς καὶ πονηροῖς καὶ φθονεροῖς καὶ πλεονέκταις καὶ φονεῦσι καὶ ἀσεβέσι πόρρωθέν εἰμι͵ τῷ τιμωρῷ ἐκχωρήσας δαίμονι͵ ὅστις τὴν ὀξύτητα τοῦ πυρὸς προσβάλλων θρώσκει αὐτὸν αἰσθητικῶς καὶ μᾶλλον ἐπὶ τὰς ἀνομίας αὐτὸν ὁπλίζει͵ ἵνα τύχῃ πλείονος τιμωρίας͵ καὶ οὐ παύεται ἐπ΄ ὀρέξεις ἀπλέ τους τὴν ἐπιθυμίαν ἔχων͵ ἀκορέστως σκοτομαχῶν͵ καὶ τοῦ τον βασανίζει͵ καὶ ἐπ΄ αὐτὸν πῦρ ἐπὶ τὸ πλεῖον αὐξάνει

“I keep myself distant from the unreasonable, the rotten, the malicious, the jealous, the greedy, the bloodthirsty, the hubriatic, instead, giving them up to the avenging daemon, who assigns to them the sharpness of fire, who visibly assails them, and who equips them for more lawlessness so that they happen upon even more vengeance. For they cannot control their excessive yearnings, are always in the darkness – which tests them – and thus increase that fire even more.” [1]

Which is basically the same understanding that Aeschylus revealed in his Oresteia trilogy many centuries before: the wisdom of pathei-mathos and the numinous pagan allegory of Μοῖραι τρίμορφοι μνήμονές τ᾽ Ἐρινύες [2], and which wisdom was also described by Milton over a millennia later by means of another allegory:

The infernal Serpent; he it was, whose guile,
Stirred up with envy and revenge, deceived
The mother of mankind.

David Myatt
2015

[1] Poemandres, 23. Corpus Hermeticum. Translated by David Myatt in Poemandres, A Translation and Commentary. 2014.

Editorial Note: Myatt’s translation and commentary of the Pymander part of the Corpus Hermeticum is, as of 2018, included in his book Corpus Hermeticum: Eight Tractates. 190 pages. CreateSpace. 2017. ISBN 978-1976452369

[2] Aeschylus (attributed), Prometheus Bound, 515-6

τίς οὖν ἀνάγκης ἐστὶν οἰακοστρόφος.
Μοῖραι τρίμορφοι μνήμονές τ᾽ Ἐρινύες

Who then compels to steer us?
Trimorphed Moirai with their ever-heedful Furies


Book Review: Western Paganism And Hermeticism

odal3

°°°°°°°

Western Paganism And Hermeticism:
Myatt And The Renaissance of Western Culture

Rachael Stirling (Editor)
44 pages. CreateSpace, 2017. ISBN 978-1986027809
BISAC: Philosophy / Metaphysics

The book is comprised of nine essays by various authors which deal with or which review David Myatt’s translations of Hermetic texts and his two recent books Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua; plus – as an appendix – a reprint of Myatt’s relevant article Concerning ἀγαθός and νοῦς in the Corpus Hermeticum.

In her Preface, the editor – authoress of one of the essays in the book – succinctly expresses the raison d’etre of those Myatt books and translations of Hermetic texts, and also of the included essays, writing that

“Myatt’s thesis […] is that Western paganism is essentially the classical paganism of Ancient Greece and Rome and represents the ethos of the culture of the West, which ethos the Hebraic religion of Christianity supplanted. It is our view that those translations, the associated commentaries, and such books enable an insight into, and thus the evolution of, Western culture.”

She also quotes from one of those essays – Re-discovering Western Paganism – whose authors wrote that Myatt’s translations of classical and hermetic texts “when studied together enable us to appreciate and understand the classical, pagan, ethos and thence the ethos of the West itself.”

Collectively the essays present a decidedly new view of Western paganism which is contrary to that of Western neopagan revivals (sometimes described as contemporary Western paganism) and which neopagan revivals mostly devolve around ancient named gods and goddesses, such as those of Viking or Germanic mythology or those associated with Celtic legends of ancient Britain and Ireland. In addition, such modern revivals often involve romanticized rituals and ceremonies such as those now associated with the self-described Druids at Stonehenge during Summer Solstice sunrise at Stonehenge.

As the authoress of the eighth essay – A New Pagan Metaphysics – explains, referencing Myatt’s books Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua as well as his essay From Mythoi To Empathy, this new view of Western paganism is an evolution, a move away from perceiving paganism in terms of mythology and legends to a modern philosophical, ethical, and rational understanding of it. This understanding is of καλὸς κἀγαθός – of nobility of personal character – and which Ancient Greek expression, according to Myatt, represents the ethos of not only Greco-Roman culture but also the non-Christian West. As Myatt notes in his Tu Es Diaboli Ianua, it involves

“an awareness and acceptance of one’s civic duties and responsibilities undertaken not because of any personal benefit (omni utilitate) that may result or be expected, and not because an omnipotent deity has, via some written texts, commanded it and will punish a refusal, but because it is the noble, the honourable – the gentlemanly, the lady-like, the human – thing to do.”

The book therefore takes us on a journey to a different – and for many of us to a new – world, far away from the religious attitudes of the old world as evoked, not only by Christianity, but also by neopaganism with its rituals, mythologies, polytheism and – in some manifestations – ‘magical’ spells, charms, and beliefs.

This new world is, as the authoress of the seventh essay – Suffering, Honour, And The Culture Of The West – makes clear, one where personal honour reigns manifesting as it does what is ethical and noble and ineluctably Western.

The book is highly recommended, despite its mere 44 pages, although given its large size of 8.5″ x 11″ (21.59 x 27.94 cm) – perhaps in homage to Myatt whose printed books are all a similar size – the page count in terms of a regular paperback is around 65 pages.

Kerri Scott
March 2018