This Is All Grimly Soviet

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England, April 2020. The other day, I was in a long queue at my local ‘supermarket’ store waiting to be allowed in. The footway where we queued was helpfully marked every 2 metres (around six feet, six inches) reminding us to obey the government diktat of “social distancing”. Once inside, after a long wait, the same markings, the same reminders, with staff observing whether or not we meekly obeyed the rules. Some old gentleman – who looked like an archetypal English eccentric – did not and was immediately told by a security guard to observe the rules and “be patient”. So the slow moving people in the queue – fenced in by barriers which dictated how we moved around the store – make their steady way to gather the necessary essentials. Essentials selected, they had to queue again, six feet six inches apart, before being directed by staff to a particular checkout.

Such docility; such people to watch over us and ensure we complied to various government diktats. It was as if we were part of some nation-wide experiment.

Once back home and indulging in a welcome alcoholic beverage, the television presented another half-hour of government propaganda disguised as “news” with government politicians, and “experts”, reminding us about “staying safe” and about “social distancing” and about the gravity of the situation, and with members of the public – from their homes of course and as “talking heads” – spouting about how they were following government demands to “stay safe”, remain at home, and observe the diktat about “social distancing”. Several of these “talking heads” offered advice about how we and our family could cheerfully endure “staying at home” amid the government-imposed lockdown.

There followed a normal television programme, but interspersed (this was a commercial television channel, with ads) with government “shorts” (propaganda) containing the new mantras of government: about staying safe and “protect the NHS”. One commercial television channel even had, in the top left corner of the screen, the government message to “stay at home”.

Outside, on the streets, normal social life has been suspended, with no date set for when the normal life of Western society will be resumed. There are regular police patrols to ensure that there are no public gatherings of three or more people and that the diktat about “social distancing” is being obeyed.

This is all very dystopian. All very Nineteen Eighty-Four. All grimly Soviet. With docile citizens obeying government dicktats because they have, apparently, been brainwashed into believing it is for their own good and for the good and the safety of their society.

Now it has emerged that the social media platform Facebook has – following government pressure – banned posts and messages from people and groups who were organizing or trying to organize or who were promoting protests against government diktats such as “social distancing”, lockdown, and the ban regarding public gatherings. This is censorship by any other name.

Meanwhile, in Britain, it seems the government driven social experiment to make its citizens docile, compliant, and test its power and the effectiveness of its propaganda, has succeeded. No politicians, of whatever flavour – Liberal or Labour or Tory – have spoken out about the tyrannical government dicktats and about its pervasive propaganda. No mainstream newspaper, no television news channel, no independent journalist, has questioned or dissented from those dicktats and the now all-pervasive government propaganda.

No one – no politician, no newspaper, no television news channel, no independent journalist – has pointed out the utter hypocrisy of those who lead the government and who now regale us with propaganda. Those politicians, being wealthy and privileged, do not have to queue outside shops. They and their families do not have to choose between paying rent and eating sufficient to sustain them. They have not had their livelihood – their income from work – taken away. They do not have to live in some small inner-city flat with young, bored, restless children.

On the aforementioned “news” programme I watched and heard some politician tell us what we should be doing and why. Yet the politician had never done a day of real work in his life. He was never a First Responder; never a manual labourer; never an artist or artisan struggling to make ends meet; never in the armed forces; never in a war zone.

He was never, as an adult, short of money, because he was a journalist and then a professional politician spouting rhetoric and is now a wealthy man, and of course like his leader Boris Johnson (the mischling) declares that he is a “proud Zionist” and a friend of media tycoon, and Zionist, Rupert Murdoch.

It seems only a few of us – a few of we, the people – comprehend the situation and are spreading our dissent – of rebellion, of revolution, now or in the future, and our message of a different government-free way of life – person to person, in real time, in real life; or via messages such as this.

What does all this mean for our future, for the civilization of the West, and for we as a folk?

Haereticus
April 21, 2020

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Editorial Note: This article was first published in the latest edition of Das Reich, the internal bulletin of Reichsfolk.

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The Harsh Reality

odal3

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In regard to the Covid-19 pandemic, I have six concerns about current government policy in the UK, in the US, and elsewhere in the lands of the West.

The first is that the UK government, like many States in the US, have issued decrees which almost overnight have taken away our basic freedoms, our right to make our own decisions and act on those decisions.

The second concern is that other decrees have, again almost overnight, forced businesses to close and taken away the livelihood of many people. The result has been the unprecedented loss of our social lives and thus of the type of society we in the West have known for centuries, such as going to the Pub, going to and taking part in sporting and other outdoor events, going on holiday in our land, playing games – such as football – on a beach. Not even during two world wars was our social life curtailed in such a way, with those wars resulting in millions more deaths than are predicted from the current pandemic.

My third concern is that we as a species have survived worse pandemics in the past, like The Black Death and the 1918 pandemic, with The Black death – which was 90% fatal, unlike the relatively low 5% mortality rate of Covid-19 – being one of the causes that led to the European Renaissance and positive changes in Western society. We survived such pandemics because of three things: what is known as “community immunity”, genetics, and because such adversity aids our evolution: Was mich nicht umbringt, macht mich stärker.

In terms of genetics and community immunity, some people – only a few in the case of The Black Death for example – are naturally immune, with many who are infected surviving and becoming immune and passing on their immunity to others through social contact.

My fourth concern is that the tyrannical-like decrees by Western governments and the meek compliance to such decrees by most of our folk shows how passive we as folk seem to have become, and how powerful and tyrannical our so-called “democratic” governments can be, which perhaps does not bode well for our future.

My fifth concern is that current data shows a relatively low mortality rate from Covid-19 with most who die being elderly or having underlying health problems. This data does not – at least to me – justify the panic, the constant propaganda, the FUD (fear, uncertainty, doubt) by the government and the media, and the tyrannical “lock down” imposed on us.

My sixth concern is that most of our folk – and even some National Socialists – seem to have forgotten or neglect the fact we have created the most civilized society ever known not by “staying safe”, not by “staying home”, but by accepting and overcoming challenges and disasters, by being defiant, and by accepting that death is a fact of life and even in some cases is or may be necessary. Every year in the UK, for example, there are around 600,000 deaths from various causes. Will there be an additional 600,000 deaths from Covid-19 in the UK? Not even the worse case scenario suggests such high mortality.

Which brings me to my final point, which is that in respect of Covid-19 governments rely on scenarios which are the result of computer models and inputted data. The accuracy of the models is unproven, and the data which is fed into the models has been selected based on certain criteria and may be inaccurate or selected on the basis of fallible assumptions. In other words, the predicted mortality rate for Covid-19 is only a current “best guess”.

Thus my answer to what might be done instead of panic, lock down, and “best guesses” is to help the sick and the dying, but allow Nature to take its course and develop community immunity, accept there will be deaths, continue with our Western, social, way of life, and move on, learning from the tragedy, and thus change, adapt, evolve. To me, this would be the National Socialist thing to do.

The harsh, the stark, reality of our human history, a reality we as a folk once accepted and was part of our ancestral tradition, is – as I noted in a previous article – “that many of us die or will die from disease, viral or otherwise; that elderly people are more prone to die from infections – viral or otherwise; that epidemics and pandemics and disease – from the Black Death to the Spanish 1918 pandemic to malaria – are a fact of Nature and a means whereby we have changed, evolved; that we can either accept the power of Nature, and who and what we are, or we can try to struggle against Nature and try to conquer Nature and believe we are fighting a war against epidemics and pandemics and disease.” {1}

It is sheer arrogance – hubris – for us to believe we can fight Nature and win. Our ancestral wisdom informs us that we should work in balance with Nature, not against it.

This working in balance with Nature is, I believe, enshrined in National Socialism and implies an acceptance of the stark, the harsh, reality of civilizations and especially the stark reality of the birth, growth, evolution of our Western civilization. If we do not accept this stark reality how can we hope to even maintain, to defend, our civilization?

The current crises has revealed how tyrannical our governments can be and now are, and how many of our folk do not know or cannot accept the harsh reality behind our Western civilization and the harsh reality needed for us to defend it, and develop it, and ourselves, further.

For my view is that it is tyranny for the government – any government – to confine most people to what is in all but name “house arrest” and to take away our centuries old liberty to, for example, go to the Pub or watch or take part in outdoor sports or other events, or travel somewhere in our land for a holiday, or play a game of football on a beach.

Our governments have now shown that they have total power – they command what we do and where we go, ultimately on pain of imprisonment if we don’t pay the fines imposed by the police for breaking what the government has commanded. Their commands have totally disrupted our Western societies in an unprecedented way.

It has also shown just how meek and tame we as a folk seem to have become. That there is a meek compliance to such government decrees by most of our folk shows how passive we as folk have become. Would Vikings, would the Anglo-Saxons, would the Kelts, would Germanic tribes, have embraced such a message as “stay safe at home” and obeyed their tyrannical overlords? Would they have been bothered by deaths from disease, viral or otherwise, to the extent of staying meekly in their dwellings? Or would they have accepted that death – from disease or from war or from other causes – is a natural and necessary fact of human life and thus continue to live, and to fight, according to ancestral custom?

Thus, the question really is: what have we, as a folk, now become or are becoming?

D.L.
April 2020 ev

{1} https://regardingdavidmyatt.wordpress.com/2020/03/24/covid-19-update/

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Covid-19: The Propaganda Continues

odal3

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Covid-19:
Government Tyranny And Propaganda Continue

The Covid-19 pandemic has exposed three things. First, the sweeping powers that all Western so-called democratic governments have to introduce draconian restrictions on the lives of ordinary people. Second, how those governments can launch and continue with massive propaganda campaigns to persuade the majority of citizens that the draconian restrictions are necessary; and third, how the majority of citizens not only believe the government propaganda but meekly accept the restrictions.

In effect, Western governments have created tyrannical societies where there is constant unopposed government propaganda and where the draconian restrictions on the lives of ordinary people are enforced by the police, with no end-date set for the lifting of such restrictions.

All of which do not bode well for the future of Western societies and the future of the peoples of Western lands. In just over a month Western societies have gone from vibrant, outgoing, bustling places to grim, almost Soviet-like, drab places where the people are told to “stay at home” and bombarded with slogans such as that those who break the government imposed “lockdown” are irresponsible and will be responsible for killing people. In its latest propaganda initiative, the British government – via politicone Matt Hancock, Secretary of State for Health and Social Care – announced that it will introduce “immunity certificates” which allow selected, government approved, citizens to resume life beyond the confines of their homes.

There is little public dissent to all this. No organized resistance. Few dissidents who dare to publicly contradict government propaganda and government generated hysteria.

For instance, and to place government propaganda into perspective, the British government and its propagandists talk and write about “saving lives” when so far (2 April, 2020) the Covid-19 pandemic has caused only around 3,000 deaths in Britain, most of whom were elderly or had underlying health problems. Yet in the past, before this pandemic, around 600,000 people in Britain died every year, many of them elderly, with over 90% of people who contract the Covid-19 virus surviving and suffering only mild symptoms with the mortality rate from Covid-19 thus being only a few percent greater than that of yearly influenza epidemics.

In regard to those yearly 600,000 deaths did a British government panic and introduce tyrannical measures which severely disrupted normal life and our society? No. Because of those 600,000 yearly deaths did the government and the media try to brainwash we the people with messages about “staying safe” and about staying at home? No.

Even if, as the government and its well-paid advisers and its well-paid sycophantic “experts” claim – in contradiction to the actual survival rate – there might be around 250,000 deaths from Covid-19, then do such extra deaths justify an unprecedented tyrannical regime, an unprecedented disruption of our societies, of our ordinary lives? No.

For death – from natural, from unnatural, causes, from disease, and from epidemics and pandemics – is a fact of human life, of human history. As is the fact that Western governments and their policies and through war have, in the past, killed far far more people than could ever be killed by the recent pandemic: at least 50 million people killed, for example, in the two world wars between 1914-1918 and 1939-1945.

During those wars, when people were dying at a far greater rate than are being killed by Covid-19, did the Western governments of the time disrupt our societies in the way they have now disrupted our societies? No. For they did not close pubs, bars, cafes, restaurants, cinemas; they did not forbid outdoor sporting events; they did not ban public concerts and events. They did not tell people to “stay at home”.

The fact of the matter is that the Covid-19 pandemic is not a new Black Death, not a plague in which the morality rate is over 90%. It is – with its survival rate of over 90% – just one more pandemic which as our history reveals we human beings are occasionally subject to and suffer from. In other words, it is a fact of Nature; a reality of our biological nature.

For millennia, we have survived such occurrences without nationwide propaganda campaigns and without the government or the potentates of the time severely disrupting our societies, our ordinary lives. As Nietzsche wrote: Was mich nicht umbringt, macht mich stärker.

That the majority of our peoples seem to not know, or ignore, this natural and necessary truth – such wisdom as created and maintained our current Western societies – I find astonishing.

D.L.
Reichsfolk
2 April, 2020

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Police State?

odal3

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As a supporter of the anarchist Occult movement – the sub-culture – known as the Order of Nine Angles (O9A, ONA) {1} and skeptical as I am about the draconian government measures in the UK that have led to an unprecedented disruption of society, {2} I was pleased to learn that the former Supreme Court judge Lord Sumption had criticized the enforcement of these measures by the police. {3}

Among other things, the police have been setting up roadblocks to check on what people traveling by road are doing and turning people back if they deemed their journey was “not essential”; they dyed the usually turquoise water of a lagoon black in a beauty spot to deter tourists from visiting {3} and they stopped and questioned people who were outdoors telling them that they could only exercise outdoors once a day for one hour only. The police even told a shop to stop selling Easter eggs as they were not “essential” supplies, and used a drone to spy on a couple walking with their dog in the countryside and then posted images of the couple on Twitter to warn people against undertaking “non-essential” travel.

Lord Sumption said that “this is what a police state is like, it is a state in which a government can issue orders or express preferences with no legal authority and the police will enforce ministers’ wishes,” that the measures taken by the government were based on hysteria; that “anyone who has studied history will recognise here the classic symptoms of collective hysteria,” and asked if the viral pandemic was serious enough to warrant putting most of our population into house imprisonment.

I and the minority like me who have studied both the data and human history have concluded it is not serious enough because most people who contract the virus will have mild symptoms and recover. Currently, the data shows that over 90% of people have recovered.

The criticism of Lord Sumption focused on the fact that the emergency laws introduced by the government do not give police the legal power to do what they have been doing.

Having studied history, I expect that the UK government will now give the police the legal power to tyrannically restrict the rights and freedoms of individuals and to enforce the policies which have created a society “in lockdown” based on the tyrannical Big Brother slogan that we the people should “stay at home”. Such legal power will deepen the rift between ordinary people, and the wealthy and the privileged political oligarchy. For instance, the wealthy and the politicos do not have to join long queues to buy “essential supplies” – they have assistants and flunkies to do that for them or they have the wealth and the privilege, the contacts, to make a deal with suppliers to supply them direct. They also have access to private medical care and assistance so that they, unlike ordinary folk, can always speedily contact a doctor and, if they become ill, they can go to a private clinic or have a private room in the private wing of a hospital.

           Maybe I’m wrong about the government now giving the police the legal power to enforce the restrictions that have created our current “lockdown” society. But history backs my judgment, especially as there is no sign by the people of active dissent, for, according to a spokesperson for the National Police Chiefs Council, the “vast majority of people are fully complying with the guidance and advice” and that “we will use enforcement” by issuing fines to those who do not obey and that those fines are “legally enforceable and non-payment will result in prosecution.” In other words, the police already have the power to arrest dissenters, prosecute them, and have them imprisoned for “non-payment of fines”.

D.L.
March 2020 ev

{1} For the anarchic nature of the O9A, see The Physis Of The O9A section of Insight Rôles, The Seven Fold Way, And The O9A, included in https://omega9alpha.files.wordpress.com/2019/10/o9a-trilogy-print.pdf
{2} https://regardingdavidmyatt.wordpress.com/2020/03/24/covid-19-update/
See also https://regardingdavidmyatt.wordpress.com/2020/03/19/covid-19-a-dissenting-and-pagan-view
{3} https://www.theguardian.com/world/2020/mar/30/covid-19-ex-supreme-court-judge-lambasts-disgraceful-policing

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Editorial Note: As reported in our declaration titled About This Blog – https://regardingdavidmyatt.wordpress.com/about/ – “given the rumors and allegations about Myatt and the occult group the order of nine angles we also publish some articles about the ONA/O9A, from a variety of sources.” The above, written by a self-declared supporter of the anarchist O9A movement, is one such article.

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Myatt: Selected Essays And Effusions

David Myatt

David Myatt

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Selected Essays And Effusions
(pdf)

Contents:

° From Mythoi To Empathy
° On Minutiae And The Art Of Revision
° An Indebtedness To Ancient Greek And Greco-Roman Culture
° The Way Of Jesus of Nazareth
° Physis And Being: Introduction To The Philosophy Of Pathei-Mathos
° A Note Concerning θειότης
° Time And The Separation Of Otherness
° That Heavy Dust
° Telesmata In The Picatrix
° Towards Understanding Ancestral Culture
° A Pre-Socratic Fragment: Empedocles
° The Beatitudes: A Translation
° A Note On The Term Jews In The Gospel of John
° The Joy Of Words
° Two Metaphysical Contradictions Of The Modern West
° In Defence Of The Roman Catholic Church: Part One
° In Defence Of The Roman Catholic Church: Part Two

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A collection of some of David Myatt’s recent essays together with those which were not included in printed compilations such as Sarigthersa (2015), One Vagabond (2014) and Such Respectful Wordful Offerings As This {2017)

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Update, 12 August 2019: Myatt’s Selected Essays And Effusions is now available in print, ISBN-13: 978-1089622468, priced US$ 7.00, UK 5.00


The Poetry Of David Myatt

David Myatt

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The Poetry Of David Myatt
(pdf)

Extract:

“Of the many neglected aspects of the life of David Myatt perhaps the most neglected is his poetry. Hitherto, academics and especially the many critics of Myatt – from journalists to anti-fascists – have concentrated on his former “extremist” years and thus on his extremist writings and activities as a neo-nazi and as a radical Muslim […]

In order to understand Myatt, beyond anti-fascist propaganda and beyond the populist and often biased interpretations of journalists, a review of and appreciation of his autobiographical poetry is necessary.”

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Related:

Myatt: One Exquisite Silence
(pdf)

Myatt: Four Forgotten Poems

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Appreciating The Philosophy Of Pathei-Mathos

David Myatt

David Myatt

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Appreciating The Philosophy Of Pathei-Mathos

Abstract

We ask why David Myatt’s mystical philosophy of pathei-mathos is unappreciated and why are old allegations and rumours about him still made and still propagated today.

We suggest it may in part be because in Myatt’s philosophy empathy and personal honour lead us away from the Judeo-Christian illusion of causal abstractions (a naming) and a dialectic of opposites based on such naming with the inevitable apocalyptic eschatology; and partly because his philosophy presents a modern and rational paganism based on Greco-Roman values and is therefore seen as belonging to a new and emerging “right-wing” milieu in which ancestral (native and pagan) European culture and a tradition of personal honour are central.

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That David Myatt’s mystical philosophy of pathei-mathos {1} is unappreciated today except by a few sagacious individuals is understandable given two things. First, Myatt’s extremist past – three decades (1968-1998) as a neo-nazi activist and ideologue, and almost a decade (1998-2008) as a supporter and ideologue of Muslim Jihad – and, second, given the unproven allegations, and the rumours spread, about him over the decades by politically motivated individuals and organizations with an agenda who profess to be “fighting extremism”.

Allegations and rumours that are still made and still propagated today despite Myatt’s voluminous post-2011 writings about his rejection of extremism. Writings such as his 2013 book Understanding and Rejecting Extremism: A Very Strange Peregrination {2} and collections of essays such as his Religion, Empathy, and Pathei-Mathos: Essays and Letters Regarding Spirituality, Humility, and A Learning From Grief {3}.

Why therefore are such allegations and rumours still made and still propagated today?

All his vociferous politically orientated critics say and write are either prejudiced statements such as “it’s hard to take anything Myatt says at face value, so successfully has he enshrouded himself in self-contradictory disinformation”, or make propagandistic claims such as that he has a “history of deception”, none of which statements or claims his critics support with probative evidence based on primary sources.

That is, such critics are merely presenting their personal opinions as well as revealing either their lack of knowledge of Myatt’s voluminous post-2011 writings about extremism and about his philosophy of pathei-mathos, or their prejudiced dismissal of those writings as “disinformation and deceptive”, and writings which they obviously have never read or have not bothered to study in detail.

Good, Evil, Honour, and God

Where, for example, are their reasoned, or their scholarly, critiques of Myatt’s Questions of Good, Evil, Honour, and God, his 29 page monograph included in his book Religion, Empathy, and Pathei-Mathos.

Which monograph is a relevant example of his writings about his philosophy of pathei-mathos, and in which he compares the ontologies of Christianity, Islam, and the modern nation-state with the ontology he proposes for his own philosophy.

For example, after discussing the ontologies of Christianity, Islam, and the modern nation-state, he presents in Parts Four and Five his argument in favour of a personal ontology deriving from pathei mathos, as well as presenting his conclusions regarding the need to lead a tolerant, compassionate, honourable, way of life.

Thus in Part Four he writes:

“To be in balance, in harmony, with Life; the balance that is love, compassion, humility, empathy, honour, tolerance, kindness, and wu-wei.

This, by its nature, is a personal answer and a personal choice; an alternative way that compliments and is respectful of other answers, other choices, and of other ways of dealing with issues such as the suffering that afflicts others, the harm that humans do so often inflict and have for so long inflicted upon others […]

No need for dogma or too many words; no need for comparisons; no ‘just cause’ to excuse our behaviour. No mechanisms and no techniques to enable us to progress toward some-thing because there is no need or requirement to progress toward what is not there to be attained. There is only a personal living in such a way that we try to be compassionate, empathic, loving, honourable, kind, tolerant, gentle, and humble. And this is essentially the wisdom, the insight, the way of living – sans denotatum – that thousands upon thousands of people over millennia have contributed to the culture of pathei-mathos, as well as the essence of the message which many if not all spiritual ways and religions, in their genesis, perhaps saught to reveal: the message of the health of love and of our need, as fallible beings often inclined toward the unbalance of hubris, for humility.”

In Part Five he explains the origins of his philosophy:

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

Another relevant example is his In Reply To Some Questions (2012) in which he explains in greater detail the intent of his writings about extremism and about his philosophy of πάθει μάθος – the ‘numinous way’ – and that those writings

“have been written as expressions of my own feelings, experiences, and philosophical reflexions, with no particular audience in mind, save in many instance for a few personal friends. In effect, they document my interior struggles, my attempts to find solutions to certain philosophical problems, and my desire to understand the how and the why of my hubris, of my extremist decades, and thus to understand and acknowledge the mistakes of my past – to understand and acknowledge the suffering I caused – and understand the error of extremism itself […]

What I hope to achieve by such writings is to communicate – or to attempt to communicate – some of my insights, some of my experiences, some of my solutions, and some of my conclusions, such as they are, and as personal and as fallible as they are, and dealing as they do with extremism, with an extremist life, and with the personal life of the hubriatic man I was […]

My concern – and therefore that of the philosophy of πάθει μάθος – is with spiritual (numinous) and personal matters. With our own individual interior change and reformation; with the perspective and insight that empathy and pathei-mathos provide: which is of personal virtues such as compassion, love, humility, empathy, πάθει μάθος, honour, and wu-wei, and thus with treating human beings as individuals […]

My writings over the past few years have been personal, ‘mystical’, and philosophical, with the latter documenting the development and refinement of my ‘numinous way’ culminating in my moral philosophy of pathei-mathos which is concerned with individuals and how individuals might discover and learn to appreciate ἁρμονίη and δίκη and so move toward wisdom. So, what I wanted – rather, what I felt compelled to do following a personal tragedy – was to try and understand myself, my suffering-causing past; to try and discover what undermined ἁρμονίη and δίκη, and what ὕβρις was and what it caused and why.”

Is this as his politically orientated critics claim “disinformation and deceptive”, or is it – like his Understanding and Rejecting Extremism, his Questions of Good, Evil, Honour, and God, and other such writings including his autobiography Myngath – a genuine expression of Enantiodromia, of the reformation of an individual? {4}

That Myatt’s politically orientated critics have not penned reasoned, or scholarly, critiques of such Myattian works should be sufficient to answer that question.

A Modern Pagan Philosophy

One other reason why Myatt’s mystical philosophy of pathei-mathos may be unappreciated today, and another possible reason why his politically motivated critics have not penned reasoned, or scholarly, critiques of that philosophy, is that his philosophy is, for many of those who have studied it, a modern pagan philosophy in the tradition of Greco-Roman philosophy.

In his recent (2019) autobiographical essay An Indebtedness To Ancient Greek And Greco-Roman Culture he explained that he uses some non-English terms mostly from Ancient Greek but occasionally from Latin,

“in the hope that such terms would not only be able to convey my meaning better than some easily mis-understood English term but also might be assimilated into the English language as philosophical terms either in their transliterated English form or in their Greek and Latin form.

Such terms might also reveal my indebtedness to Ancient Greek and Greco-Roman culture and how and why the philosophy of pathei-mathos is both a “transition from mythoi and anthropomorphic deities (theos and theoi) to an appreciation of the numinous sans denotatum and sans religion” and thus a return to individual insight and understanding over impersonal abstractions/ideations, over denotatum, and over religious and political dogma, with the Latin denotatum – used as an Anglicized term and which thus can be used to describe both singular and plural instances of denoting and naming – a useful example of my somewhat idiosyncratic methodology.

Thus and for example I used and use σοφόν instead of σοφός when the sense implied is not the usual “skilled”, or “learned” or “wise” but rather what lies beyond and what was/is the genesis of what is presenced in a person as skill, or learning, or wisdom. I used and use σωφρονεῖν in preference to σωφροσύνη (sophrosyne) to suggest a fair and balanced personal judgement rather than the fairly modern English interpretation of sophrosyne as soundness of mind, moderation.” {5}

In that essay he asks then answers a rhetorical question about using such Greek and Anglicized terms:

“Does my idiosyncratic use of Ancient Greek and Latin terms make this philosophy confusing, difficult to understand and difficult to appreciate? Perhaps. But since philosophia – ϕιλοσοϕία – is, at least according to my fallible understanding, becoming a friend of σοφόν, and since such a personal friendship involves seeking to understand Being, beings, and Time, and since part of the ethos of the culture of the West – heir to Ancient Greek and Greco-Roman culture – is or at least was a personal and rational quest for understanding and knowledge, then perhaps some effort, as befits those of noble physis who appreciate and who may seek to presence καλὸς κἀγαθός, is only to be expected.”

In his recent monograph Classical Paganism And The Christian Ethos he explains the context and meaning of the term καλὸς κἀγαθός, writing that

“we are, ontologically, emanations of and presence Being, and are a connexion to the cosmos – to other presencings of Being – through, in terms of epistemology, not only reason (λόγος), perceiverance (νοῦς) and wordless-awareness (συμπάθεια, empathy) but also through τὸ ἀγαθὸν, τὸ καλὸν, and ἀρετὴ, through the beautiful and the well-balanced, the valourous and honourable, and those who possess arête, all of which are combined in one Greek phrase: καλὸς κἀγαθός, which means those who conduct themselves in a gentlemanly or lady-like manner and who thus manifest – because of their innate physis or through pathei-mathos or through a certain type of education or learning – nobility of character. Which Greek phrase expresses the ethics, the high personal standards, of the ancient paganus weltanschauung we have been discussing.”

In his monographs Classical Paganism And The Christian Ethos and Tu Es Diaboli Ianua – both published in 2017 {6} – he writes of the difference between classical paganism and revealed religions such as Christianity. That there is, in his view, a

“fundamental difference between a religious apprehension of the numinous – based on received and venerated texts, on exegesis – and the paganus apprehension of the numinous as manifest in Greco-Roman culture, based as it is on an individual, and an intuitive, empathic and thus wordless, apprehension of the numinous.” {7}

This “empathic apprehension of the numinous” is at the core of Myatt’s philosophy of pathei-mathos. In his Numinous Way of Pathei-Mathos he writes that empathy is a means by which we can

“understand both φύσις and Πόλεμος, and thus apprehend Being as Being, and the nature of beings – and in particular the nature of our being, as mortals. For empathy reveals to us the acausality of Being and thus how the process of abstraction, involving as it does an imposition of causality and separation upon beings (and the ideation) implicit on opposites and dialectic), is a covering-up of Being.”

In Tu Es Diaboli Ianua, he writes that

“Greco-Roman culture is inextricably bound to the culture of the West and formed the basis for the European Renaissance that emerged in the 14th century, one aspect of which was a widespread appreciation of classical Art, of classical literature, and of texts such as the Corpus Hermeticum.”

Which why his translations of eight tractates of the Corpus Hermeticum, and of other Greek texts,

“when studied together enable us to appreciate and understand the classical, pagan, ethos and thence the ethos of the West itself […]

What Myatt does in his translations [of the Corpus Hermeticum] is paint a picture of classical – and of Hellenic – culture and especially of Hellenic mysticism; a culture and a mysticism which is pagan and based on individuals, on tangible things such as honesty, and not on moralistic and religious and impersonal abstractions. That is, he reveals the Greco-Roman ethos – the pagan ethos – underlying the hermetic texts and which is in contrast to that of Christianity with its later, medieval and Puritanical, impersonal moralizing.” {8}

Which understanding of the ethos of the West, sans Christianity, the politically orientated individuals and organizations who are vociferous critics of Myatt most probably view as heresy, as evidence that Myatt’s philosophy of pathei-mathos undermines the Judeo-Christian culture and tradition that still forms the basis of many Western nation-states, and evidence also of how Myatt’s philosophy may aid those who champion a particular and pagan interpretation of Western culture.

As one commentator noted, Western culture is

“exemplified according to Myatt by καλὸς κἀγαθός. That is, by those who “conduct themselves in a gentlemanly or lady-like manner and who thus manifest – because of their innate physis or through pathei-mathos or through a certain type of education or learning – nobility of character,” and which nobility of character is manifest in “the virtues of personal honour and manners” and which Western culture was also – according to Myatt and contra modern ‘political correctness’ – manifest in a natural and necessary aristocracy composed of those who possess nobility of character and who thus exemplify καλὸς κἀγαθός.” {8}

This interpretation of Western culture, as Myatt expresses it in his Tu Es Diaboli Ianua, is also

(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.

Which “new civitas” – new communities, a new understanding of what being part of (a citizen of) such communities means; a new definition of freedom based on honour – strikes at the very foundations of the modern nation-state with its impersonal laws and in which modern nation-states where the ‘law of personal honour’ – one of the foundations of Myatt’s philosophy {9} – if not outlawed is subject to often severe state-sanctioned restrictions.

As Myatt noted in his Questions of Good, Evil, Honour, and God,

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

In an essay written in September 2014 he explained that

“personal honour – which presences the virtues of fairness, tolerance, compassion, humility, and εὐταξία – [is] (i) a natural intuitive (wordless) expression of the numinous (‘the good’, δίκη, συμπάθεια) and (ii) of both what the culture of pathei-mathos and the acausal-knowing of empathy reveal we should do (or incline us toward doing) in the immediacy of the personal moment when personally confronted by what is unfair, unjust, and extreme.

Of how such honour – by its and our φύσις – is and can only ever be personal, and thus cannot be extracted out from the ‘living moment’ and our participation in the moment.” {10}

By expressing a new civitas based on the concept of personal honour and on the noble virtues of καλὸς κἀγαθός, Myatt’s rather unique philosophy, evolved as it has been by his Classical Paganism And The Christian Ethos and his Tu Es Diaboli Ianua monographs – might well be seen to be, according to the standards of the political status quo, as somewhat radical.

It might also become seen to be, or may already be seen to be, by some politically orientated individuals and organizations who profess to be “fighting extremism” – and who are still swayed by the Judeo-Christian illusion of causal abstractions and the dialectic of opposites – part of a new and emerging “right-wing” milieu in which ancestral (native and pagan) European culture and a tradition of personal honour are central. {11}

According to Myatt’s philosophy, empathy and personal honour lead us away from the Judeo-Christian illusion of causal abstractions (a naming) and a dialectic of opposites based on such naming with the inevitable apocalyptic eschatology which engenders a real-world struggle or a war between a posited and a supra-personal, abstract, ‘good’ and ‘evil’. An eschatology – struggle between a posited ‘good’ (us) and a posited ‘evil’ (our enemies) – which the modern nation-state has appropriated, as witness the propaganda against National Socialist Germany with its portrayal of The Third Reich as the ‘evil’ enemy who must be fought and defeated.

Myatt’s philosophy leads us away from such abstractions, back toward the pagan insight of Greeks such as Heraclitus:

“Although this naming and expression [which I explain] exists, human beings tend to ignore it, both before and after they have become aware of it. Yet even though, regarding such naming and expression, I have revealed details of how Physis has been cleaved asunder, some human beings are inexperienced concerning it, fumbling about with words and deeds, just as other human beings, be they interested or just forgetful, are unaware of what they have done.” {12}

In chapter three of his The Numinous Way of Pathei-Mathos Myatt provides not only the Greek text of two other fragments by or attributed to Heraclitus but also his own translations:

“Polemos our genesis, governing us all to bring forth some gods, some mortal beings with some unfettered yet others kept bound.” Fragment 53

“All by genesis is appropriately apportioned [separated into portions] with beings bound together again by enantiodromia.” Diogenes Laërtius, ix. 7.

In that chapter he writes that

“Empathy also reveals why the assumption that abstracted, ideated, opposites apply to or should apply to living beings – and that they thus can supply us with knowledge and understanding of living being – disrupts the natural balance, resulting in a loss of ἁρμονίη [harmony] and συμπάθεια and is therefore a manifestation of the error of ὕβρις.”

In place of such abstracted, ideated, Judeo-Christian conflicting opposites there is in both Greco-Roman paganism, and in Myatt’s philosophy, Summum Bonum. As Myatt notes in his <i Tu Es Diaboli Ianua, quoting the Roman philosopher Seneca,

“What is injurious to such a [pagan] harmonious balance is what is dishonourable, with τὸ ἀγαθὸν – Summum Bonum – thus understood as honestum, as what is honourable, noble:

summum bonum est quod honestum est; et quod magis admireris: unum bonum est, quod honestum est, cetera falsa et adulterina bona sunt. Seneca, Ad Lucilium Epistulae Morales, LXXI, 4.

“the greatest good is that which is honourable. Also – and you may wonder at this – only that which is honourable is good, with all other ‘goods’ simply false and deceitful.”

For honestum is how hubris can be avoided and balance maintained, and is the essence of καλὸς κἀγαθός which presences the numinous, the divine, in and among mortals.”

This rational pagan understanding is worlds away from the abstractions of the modern nation-state and makes the unproven allegations, and the rumours spread, about Myatt now and over the decades by politically orientated individuals and organizations with an agenda who profess to be “fighting extremism” seem to belong to a medieval world of heretics, hateful preachers, and zealous fanatics inspired by the prevalent Judeo-Christian culture and who seek to track down, to publicly shame, and to accuse their enemies – “witches” and “wizards” – of heresy.

Three Wyrd Sisters
Oxonia
June 2019
v.1.05

{1} For an overview of Myatt’s philosophy refer to The Mystic Philosophy Of David Myatt. The second edition is available from https://regardingdavidmyatt.wordpress.com/a-modern-mystic/

{2} ISBN 978-1484854266. A gratis open access pdf version is available at https://davidmyatt.files.wordpress.com/2013/05/dwm-rejecting-extremism-v3.pdf

{3} ISBN 978-1484097984. A gratis open access pdf version is available at https://davidmyatt.files.wordpress.com/2018/03/religion-and-empathy.pdf

{4} Myatt explains what he means by Enantiodromia in the Enantiodromia and The Reformation of The Individual and The Change of Enantiodromia chapters of his book The Numinous Way of Pathei-Mathos (ISBN 978-1484096642) which is also available in a gratis open access pdf version at https://davidmyatt.files.wordpress.com/2018/03/numinous-way-v5c-print.pdf

His autobiography Myngath is also available both as a printed book, ISBN 978-1484110744, and in a gratis open access pdf version at https://davidmyatt.files.wordpress.com/2013/04/david-myatt-myngath.pdf{5}

{5} https://davidmyatt.wordpress.com/2019/04/23/an-indebtedness-to-ancient-greek-and-greco-roman-culture/

{6} (i) Classical Paganism And The Christian Ethos, ISBN 978-1979599023. A gratis open access pdf version is available at https://davidmyatt.files.wordpress.com/2018/03/classical-paganism-v2-print.pdf and (ii) Tu Es Diaboli Ianua, ISBN 978-1982010935. A gratis open access pdf version is available at https://davidmyatt.files.wordpress.com/2018/03/tua-es-diaboli-ianua.pdf

{7} Tu Es Diaboli Ianua.

{8} Western Paganism And Hermeticism: Myatt And The Renaissance of Western Culture. Available from https://regardingdavidmyatt.wordpress.com/2019/06/03/western-paganism-and-hermeticism/

{9} See, for example the chapter Honour In The Philosophy Of Pathei-Mathos in The Mystic Philosophy Of David Myatt.

{10} The Way Of Pathei-Mathos – A Précis. The essay is included in One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings.

{11} In regard to the European – the Western – tradition of personal honour see, for example, William Segar, Booke of Honor & Armes, published in 1590. The book is currently – June 2019 – available at https://books.google.com/books?id=LlI_AQAAMAAJ

{12} The translation of fragment 1 is by Myatt who in his Questions of Good, Evil, Honour, and God provides the Greek text.

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A pdf version of this article is available here:
https://regardingdavidmyatt.files.wordpress.com/2019/07/appreciating-myatt-philosophy-v3.pdf

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Zionism: An Influential Myth

odal3

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Editorial Note: We reproduce the following article since it appears to be relevant to the current (June 2019) war-mongering by the American government against Iran – a country which the Zionist entity that currently occupies Palestine regards as its number one enemy – with the President of America declaring that Iran would face “obliteration” if it did not do as the American government wanted. A war-mongering and provocations such as flying surveillance drones inside Iranian air-space and then claiming, after one was shot down, that it was in international air-space and that there should be a measured military response. A war-mongering that includes an attack on an oil tanker in the Gulf of Oman and which attack some consider was a “Black Op” by the American military {1}

RDM Crew
June 2019

{1} Preparing For Another War.

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Zionism: A Powerful And Influential Myth

The United States ambassador to the Zionist entity that currently occupies Palestine – who was appointed by the pro-Zionist administration of the current President, The Vulgarian – declared in May 2019 that the Zionist entity was “on the side of God.” {1}

He also declared that in relation to moving the US embassy to Jerusalem in compliance to Zionist demands,

“the move of the embassy was a validation by the strongest nation in the world, not just strong militarily, strong economically, but strong morally, strong ethically, with a bedrock of Judeo-Christian values.”

Such declarations, and the fact that the ambassador – David M. Friedman – is Jewish and that his remarks were made at a meeting of an American Christian evangelical group provides the necessary context.

A context also provided by comments such as that “God gave the Land of Israel to the Jewish people thousands of years ago” {2}, and as does the plan by the current US national security adviser John Bolton to either get the US to invade Iran {3} – the arch enemy of the Zionist entity – or to support a proxy war against Iran undertaken by Middle East states such as Iraq and Saudi Arabia. A proxy war similar to the current conflict in Yemen where the US provides military hardware, military intelligence, and incentives to a Saudi-led coalition in their war with Shia rebels and which Shia rebels look to Iran as their spiritual home.

That the wealthy John Bolton, a staunch Christian, was instrumental in getting the US to invade Iraq in 2003 by using the lie of “weapons of mass destruction” and instrumental in supporting armed “regime change” – and conflict – in Libya and Syria, and yet like the Vulgarian {4}{5} cowardly managed to avoid military service in Vietnam {6} says all that needs to be said about his posturing war-mongering.

        The necessary context is how so many influential individuals in the pro-Zionist administration of the current President of the United States promote “Judeo-Christian values”, and believe in the myth that the Zionist entity is “on the side of God” and accept the myth that “God gave the Land of Israel to the Jewish people thousands of years ago.”

In other words, the most powerful nation on Earth is – in the 21st century – not only promoting a particular ancient religious myth but is using that myth to support policies of foreign aggression and unconditional support for Zionists and the Zionist entity that currently occupies Palestine.

In practical terms this amounts to Zionist control and manipulation of the most powerful nation on Earth, just as the Zionist myth of the so-called holocaust – the foundation myth of the Zionist entity that currently occupies Palestine – keeps all other Western governments in thrall and obedient. A thralldom evident, for example, in the acceptance of holocaustianity by the current British Prime Minister who in May 2019 stated that belief in holocaustianity was “a sacred, national mission.” {7}

Is there an alternative to belief in such an ancient religious myth and in the acceptance of the belief that the Zionists and the Zionist entity are on the side of God?

Yes: it is the alternative of National Socialism. But not the Hollywood type of Nazism and White racialism {8} in which the modern myth of the holocaust and hate and misogyny play a central role. But the authentic National Socialism manifest in the deeds and writings of the likes of Waffen-SS General Leon Degrelle {9}.

The Hollywood type of Nazism and of White racialism – the Zionist myth about National Socialism and racialism – has conjured up people like Jack Renshaw and Thomas Mair who in their cowardice and weakness both fantasized about killing women, with Mair succeeding in his Hollywood-inspired plan to kill a defenceless woman.

Would the likes of Waffen-SS General Leon Degrelle, of SS-Obersturmfuhrer Per Sorensen, or SS-Obersturmbannführer Otto Skorzeny, or Major-General Otto Ernst Remer, have murdered defenceless women? Of course not.

That the Hollywood propaganda version of Nazism and of White racialism – with its hatred, its misogyny, and its often reliance on Judeo-Christian myths and values – still dominates the lands of the West is indicative of just how powerful and influential modern Zionists have been and still are.

As does the fact that the genuine National Socialism – of the likes of Waffen-SS General Leon Degrelle, SS-Obersturmfuhrer Per Sorensen, SS-Obersturmbannführer Otto Skorzeny, and Major-General Otto Ernst Remer {9} – is apparently unknown among the majority who in the 21st century profess to be either National Socialists or White nationalists.

Reichsfolk
May 2019

{1} https://www.nytimes.com/2019/05/14/world/middleeast/us-ambassador-israel-god.html
{2} https://israelunwired.com/bolton-said-palestine-grabbed-attention/
{3} https://www.theguardian.com/commentisfree/2019/may/16/john-bolton-trump-iran-nuclear-deal-danger
{4} https://reichsfolktimes.wordpress.com/2018/07/20/the-vulgarian/
{5} https://www.nytimes.com/2016/08/02/us/politics/donald-trump-draft-record.html
{6} https://yaledailynews.com/blog/2005/04/28/boltons-conservative-ideology-has-roots-in-yale-experience/
{7} https://reichsfolktimes.wordpress.com/2019/05/07/accepting-holocaustianity/
{8} “Hollywood was founded by a band of buccaneering Jewish immigrants.” Times Literary Supplement, April 29, 1983.
{9} https://reichsfolktimes.wordpress.com/2018/12/26/a-new-interpretation-of-national-socialism/

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Related:
Zionism And The Zeitgeist Of The West

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Western Paganism And Hermeticism

David Myatt

David Myatt

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

Contents
° Preface
° Re-discovering Western Paganism
° An Insight Into Pagan Mysticism
° Regarding Myatt’s Hermetica
° The Divine Pymander
° Myatt’s Monas – A New Translation of Corpus Hermeticum IV
° On Native Egyptian Influence In The Corpus Hermeticum
° Suffering, Honour, And The Culture Of The West
° A New Pagan Metaphysics
° A Review Of Myatt’s ‘Classical Paganism And The Christian Ethos’
° A Review Of Myatt’s Tu Es Diaboli Ianua
° Appendix I – From Mythoi To Empathy
° Appendix II – Towards Understanding Ancestral Culture
° Appendix III – An Indebtedness To Ancient Greek And Greco-Roman Culture
° Appendix IV – Concerning ἀγαθός and νοῦς in the Corpus Hermeticum

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David Myatt And The Renaissance of Western Culture
(pdf)

This is the fourth edition of the book titled Western Paganism And Hermeticism and which edition includes the article, A Review Of Myatt’s Tu Es Diaboli Ianu, and as appendixes three relatively recent (2018-2019) articles by Myatt: From Mythoi To Empathy, in which he describes his use of the term ‘numinous’, Towards Understanding Ancestral Culture, and his autobiographical An Indebtedness To Ancient Greek And Greco-Roman Culture in which he describes his idiosyncratic use of Greek terms such as σωφρονεῖν.

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The following extract from the Preface describes the purpose of the book:

{quote}

We present here a selection of recent articles about Western paganism and hermeticism, indebted as those articles are to Myatt’s translations of texts from the ancient Corpus Hermeticism and his post-2013 writings such as his book Classical Paganism And The Christian Ethos, for Myatt’s thesis in that book 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.

As mentioned in one of the articles included here, the ethos of the West:
             “is the ethos, the pragmatic spirituality, and the notion of balance, harmony, elegance, and of beauty, which infuses the culture and the civilization of Ancient Greece and Rome, and which culture so enthused those Europeans – artists, scholars, educators, potentates, and others – who from the 14th century on brought about the Renaissance and which Renaissance, which re-discovery of the culture of ancient Greece and Rome, gave birth to and infused our Western ‘Faustian’ civilization.”

However,
              “In respect of rediscovering the pagan spirituality of the West a fundamental problem has been a lack of knowledge among those interested in what, exactly, that spirituality is. A problem exacerbated by pre-existing translations of some of the ancient works knowledge of which is necessary in order to understand that spirituality. Works such as the Oedipus Tyrannus and the Antigone by Sophocles, the Agamemnon by Aeschylus, and the mystical texts of the Corpus Hermeticism.”

Which is why the authors of the articles included in this compilation have studied Myatt’s translations of classical and hermetic texts, for his translations:
             “when studied together enable us to appreciate and understand the classical, pagan, ethos and thence the ethos of the West itself.”

{/quote}

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A Debt To Greek And Greco-Roman Culture

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David Myatt

David Myatt

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An Indebtedness To Ancient Greek And Greco-Roman Culture

One of my fond memories of English schooldays was as a Sixth Form boarder in the late 1960’s when I had a room to myself and an allowance from my father who had returned to live and work in Africa.

As recounted elsewhere [1] the allowance allowed me to travel and buy books, often from bookshops in London, Oxford, and Cambridge, and one such purchase was of the complete, multi-volume, Oxford English Dictionary, and almost every evening I loved

“to dip into it for an hour or so, discovering new words, their etymology, and a quotation or two to betake me, in the days following, to some library or some bookshop to find and to read the work or works in question. I enjoyed the richness, the diversity, the flexibility, of the English language; its assimilation of so many words from other languages, and that ambiguity of sound which sometimes led to or could lead to such variations in spelling as sometimes seemed to annoy those who desired to reform that language and which reform would see its versatility, quirkiness, and heritage, lost in order fit some boring manufactured schemata.” [2]

Such schoolboy habits would prove useful when I began to develope my philosophy of pathei-mathos and saught to express my intuitions about Being and about our mortal being through the medium of English words.

Such an expression led me to use some non-English terms mostly from Ancient Greek but occasionally from Latin in the hope that such terms would not only be able to convey my meaning better than some easily mis-understood English term but also might be assimilated into the English language as philosophical terms either in their transliterated English form or in their Greek and Latin form.

Such terms might also reveal my indebtedness to Ancient Greek and Greco-Roman culture and how and why the philosophy of pathei-mathos is both a “transition from mythoi and anthropomorphic deities (theos and theoi) to an appreciation of the numinous sans denotatum and sans religion” [3] and thus a return to individual insight and understanding over impersonal abstractions/ideations, over denotatum, and over religious and political dogma, with the Latin denotatum – used as an Anglicized term and which thus can be used to describe both singular and plural instances of denoting and naming – a useful example of my somewhat idiosyncratic methodology.

Thus and for example I used and use σοφόν instead of σοφός when the sense implied is not the usual “skilled”, or “learned” or “wise” but rather what lies beyond and what was/is the genesis of what is presenced in a person as skill, or learning, or wisdom.

I used and use σωφρονεῖν in preference to σωφροσύνη (sophrosyne) to suggest a fair and balanced personal judgement rather than the fairly modern English interpretation of σωφροσύνη (sophrosyne) as “soundness of mind, moderation”.

I used and use Δίκα instead of δίκη when the sense implied is “what lies beyond and what was the genesis of δίκη personified as [a] goddess”, which is the natural instinct in those of noble physis (φύσις) for honour, fairness, and beauty – καλὸς κἀγαθός [4] – and thus the natural balance rather than “the correct/customary/ancestral way” or an abstract, impersonal, modern-type of “justice”.

In most such cases the Greek words are used, as I wrote in A Note On Greek Terms In The Philosophy Of Pathei-Mathos, in an Anglicized way – as transliterated terms such as pathei-mathos and enantiodromia are – with there being no need to employ Greek inflective forms.

In the cases where the Greek words are not transliterated – σωφρονεῖν as sophronein for example – the intent was to not only provide a direct link to Ancient Greek and Greco-Roman culture but also to signify that the word represents an important or interesting metaphysical principle in the philosophy of pathei-mathos.

Hence σοφόν – sophon – is how and why empathy and pathei-mathos can reveal and can presence our physis, the nature of our being, the nature of Being itself, and reveal that Time is not only causal but acausal. It also suggests, as do Δίκα and σωφρονεῖν, the primacy and the importance of individual insight and understanding.

In a world where propaganda and disinformation still proliferate, based as they are on denotatum and often on political dogma and impersonal abstractions/ideations, and in a world where mythoi and anthropomorphic deities (theos and theoi) and thus organized religion still seem to dominate, the philosophy of pathei-mathos provides an alternative: the individual way of pathei-mathos and of empathy, based as it is on four axioms:

(i) that it is empathy and pathei-mathos which can wordlessly reveal the ontological reality both of our own physis and of how we, as sentient beings, relate to other living beings and to Being itself; (ii) that it is denotatum – and thus the abstractions deriving therefrom – which, in respect of human beings, can and often do obscure our physis and our relation to other living beings and to Being; (iii) that denotatum and abstractions imply a dialectic of contradictory opposites and thus for we human beings a separation-of-otherness; and (iv) that this dialectic of opposites is, has been, and can be a cause of suffering for both ourselves, as sentient beings, and – as a causal human presenced effect – for the other life with which we share the planet named in English as Earth. [5]

Does my idiosyncratic use of Ancient Greek and Latin terms make this philosophy confusing, difficult to understand and difficult to appreciate? Perhaps. But since philosophia – ϕιλοσοϕία – is, at least according to my fallible understanding, becoming a friend of σοφόν, [6] and since such a personal friendship involves seeking to understand Being, beings, and Time, and since part of the ethos of the culture of the West – heir to Ancient Greek and Greco-Roman culture – is or at least was a personal and rational quest for understanding and knowledge, then perhaps some effort, as befits those of noble physis who appreciate and who may seek to presence καλὸς κἀγαθός, is only to be expected.

David Myatt
April 2019

[1] Early Years, in Myngath: Some Recollections of a Wyrdful and Extremist Life. 2013.

[2] The Joy Of Words, 2013.

[3] From Mythoi To Empathy: Toward A New Appreciation Of The Numinous. 2018.

[4] I have described καλὸς κἀγαθός in my two recent books Classical Paganism And The Christian Ethos, and Tu Es Diaboli Ianua.

[5] Physis And Being: An Introduction To The Philosophy Of Pathei-Mathos. 2019.

[6] The Way of Pathei-Mathos: A Philosophical Compendiary, in The Numinous Way of Pathei-Mathos, fifth edition, 2018. ISBN 978-1484096642.

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Article source:
https://davidmyatt.wordpress.com/2019/04/23/an-indebtedness-to-ancient-greek-and-greco-roman-culture/