Some Personal Perceiverations


NASA Blue Marble Earth Mosaic
Some Personal Perceiverations


Being, Death, Becoming

In the course of the past forty-five years or so of my adult life, I seem to have arrived at an unplanned destination so far removed and so different from where I started it is almost as if I have found not only another world but also another person. As if the I, the youthful self, who existed at the beginning of my journey, has vanished, died, to be mysteriously replaced by another being. For how did that young, that violent, that fanatical, that thuggish, that racist, neo-nazi become transformed into this aged man of the greying hair for whom the most important thing is a loyal love shared between two human beings and who now quietly, peacefully, preaches personal virtues such as empathy, gentleness, compassion, and εὐταξία, and who understands racism for the inhumanity it is?

No, it was not several terms of imprisonment for violence that led to the death of that egotistical arrogant self; nor even nearly two years as a Christian monk. Not even a year spent working in a hospital as a student nurse in those days, long-gone, when such training was mostly practical. Nor even being arrested on suspicion of conspiracy to murder with the prospect of years, possibly decades, in jail.

No, not that conversion to Islam and the almost eight years lived after that. Nor even the forthsithe of the first of two loved ones suddenly unexpectedly taken from me: her death no end then of that, my so selfish vainglorious self.

No, it was none of those, and similar things, in isolation. For that selfish self lived on. Slightly changed, but never changed enough. A self though increasingly divided and struggling within with certain moral dilemmas never divided enough, never struggling enough, since always always a fateful thread unwoven from abstractions began to bind, repair, restore.

For decades, no satori, no enlightenment, engulfed, overwhelmed. No one moment, no one defining event, to change, transform one forever as understanding suddenly dawned. Instead, it was the steady accumulation of experience; the accumulation of personal mistakes, of personal folly year following year, of moral dilemma following moral dilemma; a slow learning – a very slow learning – drip drip dripping away at my surety, my arrogance, my beliefs, as sea-water surging drips away at seemingly stronger rock.

No, no satori – until a second forthsithing came to shock, shake, betake, me; her death a potion to that self but six warm Summers ago. But even then, the poisoned dying self lingered on: three more Winters until a new Spring burst forth with healing Sun so that his dying finally became his death and brought forth a new individual replete, complete, with sorrow.

Sorrow and Love

Following the suicide of my fiancée in 2006 ce, one of the first practical things I instinctively did – I was moved, felt almost compelled, to do – was travel to visit the nearest Catholic Church and, in remembrance of her, light a candle in the Lady Chapel before the statue of the Blessed Virgin Mary.

This instinctive heart-felt act following such a personal tragedy afterwards rather surprised me, an act perhaps brought forth by my upbringing as a Catholic and my time as a monk. Surprised me, for I was still then, nominally at least, a Muslim, and so in theory should have made dua to Allah or travelled to the nearest Mosque. Thus began an intense interior process of reflexion which was to last some three years, and which was to lead to me developing, refining, my philosophy of The Numinous Way and thus to turning away from the way of al-Islam, away from all causal abstractions.

Part of the personal understanding so developed was that, in respect of other spiritual ways, there was for me a tolerance, a respect; a knowing that my own answers are just my own fallible answers, and that, as I wrote last year:

“…any Way or religion which manifests, which expresses, which guides individuals toward, the numinous humility we human beings need is good, and should not be stridently condemned. For such personal humility – that which prevents us from committing hubris, whatever the raison d’être, the theology, the philosophy – is a presencing of the numinous. Indeed, one might write and say that it is a personal humility – whatever the source – that expresses our true developed (that is, rational and empathic) human nature and which nature such Ways or religions or mythological allegories remind us of.” Soli Deo Gloria


Þeȝ sume men bo þurȝut gode,
an þurȝut clene on hore mode,
ho[m] longeþ honne noþeles.
Þat boþ her, [w]o is hom þes:
vor þeȝ hi bon hom solue iborȝe,
hi ne soþ her nowiȝt bote sorwe.
Vor oþer men hi wepeþ sore,
an for hom biddeþ Cristes ore.

The Owl and The Nightingale, c. 1275 ce [1]

Though some men be thoroughly good
An thoroughly clean of heart
How longeth they nonetheless
They be not here
For though their soul be saved
They seeth nought but grieving here:
For they for men’s sorrows weep
And for themself biddeth Christ have mercy

For there was, and remains, a deep sorrow within me; born from a knowing of inexcusable personal mistakes made, inexcusable suffering caused, of fortunities lost; a sorrow deepened by a knowing, a feeling, a learning, of how important, how human, a personal love is. Indeed, that love is the most important, the most human, the most numinous, virtue of all.

The Infortunity of Abstractions

The fateful sorrow-causing thread which ran through and which, for nearly four decades, bound and blighted my adult life is the thread of idealism born of the belief that in order to achieve some posited, imagined, ‘ideal’, generalized, and future, state of affairs, certain sacrifices have to made by people in the present ‘for the greater good’ – sacrifices of their happiness, their love, even of their lives. And not sacrifices for one’s self, one’s loved ones, one’s family – but ‘for the greater good’, with this ‘greater good’ being described, championed, by politicians, by ‘statesmen’, by leaders, by ‘representatives of the people’, or even in former times by potentates, religious leaders, and military commanders.

A ‘greater good’ variously described and named. For many, it is their ‘nation’; for others, ‘patriotic/religious/political duty’; for others, it is ‘their people’ or their ‘race’. For others still, it is called ‘freedom’, or ‘democracy’, or ‘justice’ or even, in former times, ‘destiny’ or God or ‘Empire’. The names change, are even sometimes interchangeable, but the thread of love-destroying idealism remains.

Thus, in the name of such things one justifies the use of deadly force and violence so that one goes to war, or supports war; or supports violent revolution. One kills, or supports killing. In the name of such things one justifies a war, an invasion, a revolution, violence, the killing of ‘the enemy’. All in the hope that the world of tomorrow will be better than the world of today. A hope alive, kept alive, while thousands, tens of thousands, hundreds of thousands, millions, of human beings are killed, injured, and suffer, century upon century, millennia after millennia.

For decades this idealism, this hope, such justification, that thread, gave life, vigour, to the selfish person I was: violent, inciting, propagandistic, fanatical, preacher of revolution, war. But now that thread has, wyrdfully, thankfully, been broken at the cost perhaps of a beautiful life, her death a constant painful reminder that, for me, such love-destroying idealism is:

“…fundamentally wrong and inhuman. That is, it is a manufactured abstraction, a great cause of suffering, and that nothing – no idealism, no cause, no ideal, no dogma, no perceived duty – is worth or justifies the suffering of any living-being, sentient or otherwise. That it is empathy, compassion and a personal love which are human, the essence of our humanity: not some abstract notion of duty; not some idealism. That it is the impersonal interference in the affairs of others – based on some cause, some belief, some dogma, some perceived duty, some ideology, some creed, some ideal, some manufactured abstraction – which causes and greatly contributes to suffering, and which moves us far away from empathy and compassion and thus diverts us from our humanity and from changing ourselves, in a quiet way, into a more evolved, a more empathic and more compassionate, human being.” A Change of Perspective (2010 ce)

Now, all I – touched by sorrow – can do now is gently, quietly, reclusively, strive to capture, recapture, a little something of the world of love.

The moment of sublime knowing
As clouds part above the Bay
And the heat of Summer dries the spots of rain
Still falling:
I am, here, now, where dark clouds of thunder
Have given way to blue
Such that the tide, turning,
Begins to break my vow of distance

A women, there, whose dog, disobeying,
Splashes sea with sand until new interest
Takes him where
This bearded man of greying hair
No longer reeks
With sadness.
The smile of joy when Sun of Summer
Presents again this Paradise of Earth
For I am only tears, falling               [2]

David Myatt
February 2012 ce


[1] vv.879-886. 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. The attempted rendering into modern English is by DWM.

[2] Dark Clouds of Thunder, by DWM, 2010 ce.

Image credit: NASA, Blue Marble Earth Mosaic
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