As manifest in my weltanschauung, based as that weltanschauung is on pathei-mathos and an appreciation of Greco-Roman culture, the term Ancestral Culture is synonymous with Ancestral Custom, with Ancestral Custom represented in Ancient Greek mythoi by Δίκη, the goddess Fairness as described by Hesiod:

σὺ δ ̓ ἄκουε δίκης, μηδ ̓ ὕβριν ὄφελλε:
ὕβρις γάρ τε κακὴ δειλῷ βροτῷ: οὐδὲ μὲν ἐσθλὸς
215 ῥηιδίως φερέμεν δύναται, βαρύθει δέ θ ̓ ὑπ ̓ αὐτῆς
ἐγκύρσας ἄτῃσιν: ὁδὸς δ ̓ ἑτέρηφι παρελθεῖν
κρείσσων ἐς τὰ δίκαια: Δίκη δ ̓ ὑπὲρ Ὕβριος ἴσχει
ἐς τέλος ἐξελθοῦσα: παθὼν δέ τε νήπιος ἔγνω

You should listen to Fairness and not oblige Hubris
Since Hubris harms unfortunate mortals while even the more fortunate
Are not equal to carrying that heavy a burden, meeting as they do with Mischief.
The best path to take is the opposite one: that of honour
For, in the end, Fairness is above Hubris
Which is something the young come to learn from adversity.

Hesiod, Ἔργα καὶ Ἡμέραι [Works and Days], vv 213-218

That Δίκη is generally described as the goddess of ‘justice’ – as ‘Judgement’ personified – is unfortunate given that the terms ‘justice’ and ‘judgement’ have modern, abstract, and legalistic, connotations which are inappropriate and which detract from understanding and appreciating the mythoi of Ancient Greece and Rome.

Correctly understood, Δίκη – and δίκη in general – represents the natural and the necessary balance manifest in ἁρμονίη (harmony) and thus not only in τὸ καλόν (the beautiful) but also in the Cosmic Order, κόσμος, with ourselves as human beings (at least when unaffected by hubris) a microcosmic re-presentation of such balance, κόσμον δὲ θείου σώματος κατέπεμψε τὸν ἄνθρωπον [1]. A sentiment re-expressed centuries later by Marsilii Ficini:

Quomodo per inferiora superioribus exposita deducantur superiora, et per mundanas materias mundana potissimum dona.

How, when what is lower is touched by what is higher, the higher is cosmically presenced therein and thus gifted because cosmically aligned. [2]

This understanding and appreciation of ἁρμονίη and of κόσμος and of ourselves as a microcosm is perhaps most evident in the Greek phrase καλὸς κἀγαθός, describing as it does those who are balanced within themselves, who – manifesting τὸ καλόν and τὸ ἀγαθὸν – comport themselves in a gentlemanly or lady-like manner, part of which comportment is living and if necessary dying in a honourable, a noble, manner. For personal honour presences τὸ καλόν and τὸ ἀγαθὸν, and thus the numinous.

For in practice honour manifests the customary, the ancestral way, of those who are noble, those who presence fairness; those who restore balance; those who (even at some cost to themselves) are fair due to their innate physis or because they have been nurtured to be so. For this ancestral way – such ancestral custom – is what is expected in terms of personal behaviour based on past personal examples and thus often manifests the accumulated wisdom of previous generations.

Thus, an important – perhaps even ethos-defining – Ancestral Custom of Greco-Roman culture, and of Western culture born as Western culture was from both medieval mythoi involving Knights and courtly romance and from the re-discovery of Greco-Roman culture that began the Renaissance, is chivalry and which personal virtue – presencing the numinous as it does and did – is not and cannot be subject to any qualifications or exceptions and cannot be confined to or manifest by anything so supra-personal as a particular religion or anything so supra-personal as a political dogma or ideology.

Hence, the modern paganus weltanschauung that I mentioned in my Classical Paganism And The Christian Ethos as a means “to reconnect those in the lands of the West, and those in Western émigré lands and former colonies of the West, with their ancestral ethos,” is one founded on καλὸς κἀγαθός. That is, on chivalry; on manners; on gentrice romance; and on the muliebral virtues, the gender equality, inherent in both chivalry and personal manners, consciously and rationally understood as chivalry and manners now are as a consequence of both our thousands of years old human culture of pathei-mathos and of our empathic (wordless) and personal apprehension of the numinous.

David Myatt
January 2018

[1] “a cosmos of the divine body sent down as human beings.” Tractate IV:2. Corpus Hermeticum. Ἑρμοῦ πρὸς Τάτ ὁ κρατῆρ ἡ μονάς.

[2] De Vita Coelitus Comparanda. XXVI.

°°°

Related:

Corpus Hermeticum

The Culture of Pathei-Mathos

From Mythoi To Empathy


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The Day's Consecration: A painting by Richard Moult
From Mythoi To Empathy
Toward A New Appreciation Of The Numinous

Since the concept of the numinous is central to my weltanschauung – otherwise known as the ‘philosophy of pathei-mathos’ – it seems apposite to provide, as I did in respect of my use of the term physis, φύσις [1], a more detailed explanation of the concept, and my usage of it, than I have hitherto given, deriving as the term does from the classical Latin numen which denoted “a reverence for the divine; a divinity; divine power” with the word numen assimilated into English in the 15th century, with the English use of ‘numinous’ dating from the middle of the 17th century and used to signify “of or relating to a numen; revealing or indicating the presence of a divinity; divine, spiritual.”

The term numinous was also used in a somewhat restrictive religious way [2] by Rudolf Otto over a century ago in his book Das Heilige.

In contrast to Otto et al, my understanding of the numinous is that it is primarily a perceiveration, not a personal emotion or feeling, not a mysterium, and not an idea in the sense of Plato’s εἶδος and thus is not similar to Kant’s concept of a priori. As a perceiveration, while it includes an apprehension of what is often referred to as ‘the divine’, ‘the holy’ – and sometimes thus is an apprehension of theos or theoi – it is not limited to such apprehensions, since as in the past it is often an intimation of, an intuition concerning,

“the natural balance of ψυχή; a balance which ὕβρις upsets. This natural balance – our being as human beings – is or can be manifest to us in or by what is harmonious, or what reminds us of what is harmonious and beautiful.” [3]

Where ψυχή is an intimation of, an intuition concerning Life qua being; of ourselves as a living existent considered as an emanation of ψυχή, howsoever ψυχή is described, as for example in mythoi – and thus in terms of theos, theoi, or ‘Nature’ – with ψυχή thus what ‘animates’ us and what gives us our φύσις as human beings. A physis classically perceived to be that of a mortal fallible being veering between σωφρονεῖν (thoughtful reasoning, and thus fairness) and ὕβρις. [4]

The particular apprehension of external reality that is the numinous is that provided by our natural faculty of empathy, ἐμπάθεια. When this particular faculty is developed and used then it is a specific and extended type of συμπάθεια. That is, it is a type of and a means to knowing and understanding another human being and/or other living beings. The type of ‘knowing’ – and thence the understanding – that empathy provides or can provide is different from, but supplementary and complimentary to, that knowing which may be acquired by means of the Aristotelian essentials of conventional philosophy and experimental science.

Furthermore, since empathy is a natural and an individual human faculty, it

“is limited in range and application, just as our faculties of sight and hearing are limited in range and application. These limits extend to only what is direct, immediate, and involve personal interactions with other humans or with other living beings. There is therefore, for the philosophy of pathei-mathos, an ’empathic scale of things’ and an acceptance of our limitations of personal knowing and personal understanding.”  [5]

That is, as I explained in my 2015 essay Personal Reflexions On Some Metaphysical Questions, there is a ‘local horizon of empathy’.

This local horizon and the fact that empathy is a human faculty mean that the apprehension is wordless and personal and cannot be extrapolated beyond, or abstracted out from, the individual without losing some or all of its numinosity since the process of denotatum – of abstraction – devolves around the meanings assigned to words, terms, and names, and which meanings can and do vary over causal time and may be (mis)interpreted by others often on the basis of some idea, or theory, or on some comparative exegesis.

It therefore follows that the numinous cannot be codified and that numinosity cannot be adequately, fully, presenced by anything doctrinal or which is organized beyond a small, a localized, and thus personal level; and that all such a supra-local organization can ever hope to do at best is provide a fallible intimation of the numinous, or perhaps some practical means to help others toward individually apprehending the numinous for themselves.

Which intimation, given the nature of empathy – with its συμπάθεια, with its wordless knowing of actually being for a moment or for moments ‘the living other’ – is of muliebral virtues such as compassion, manners, and a certain personal humility, and of how a shared, mutual, personal love can and does presence the numinous. Which intimation, which wisdom, which knowing, is exactly that of our thousands of years old human culture of pathei-mathos, and which culture – with its personal recounting, and artistic renderings, of tragedy, love, loss, suffering, and war – is a far better guide to the numinous than conventional religions. [6]

All of which is why I wrote in my Tu Es Diaboli Ianua that in my view “the numinous is primarily a manifestation of the muliebral,” and that revealed religions such as Christianity, Islam, and Judaism primarily manifest a presencing of the masculous. Such religions – indeed all religions – therefore have not presenced, and do not and cannot presence, the numinous as the numinous can be presenced. Neither did Greco-Roman culture, for all its assimilation of some muliebral mythoi, adequately presence the numinous, and just as no modern organized paganus revival dependant on mythoi and anthropomorphic deities can adequately presence the numinous.

For the cultivation of the faculty of empathy is the transition from mythoi and anthropomorphic deities (theos and theoi) to an appreciation of the numinous sans denotatum and sans religion.

A New Appreciation Of The Numinous

How then can the faculty of empathy be cultivated? My own practical experience of various religions, as well as my own pathei-mathos, inclines me to favour the personal cultivation of muliebral virtues and a return to a more local, a less organized, way or ways of living based initially on a personal and mutual and loyal love between two individuals. A living of necessity balanced by personal honour given how the world is still replete with dishonourable hubriatic individuals who, devoid of empathy, are often motivated by the worst of intentions. For such a personal honour – in the immediacy of the personal moment – is a necessary restoration of the numinous balance that the dishonourable deeds of a hubriatic individual or individuals upsets [7].

For such a personal love, such a preparedness to restore the natural balance through honour, are – in my admittedly fallible view – far more adequate presencings of the numinous than any religious ritual, than any religious worship, or any type of contemplative (wordless) prayer.

David Myatt
January 2018

[1] Toward Understanding Physis. Included in the 2015 compilation Sarigthersa.

[2] I have endeavoured in recent years to make a distinction between a religion and a spiritual ‘way of life’. As noted in my 2013 text The Numinous Way of Pathei-Mathos, Appendix II – Glossary of The Philosophy of Pathei-Mathos, Religion,

“One of the differences being that a religion requires and manifests a codified ritual and doctrine and a certain expectation of conformity in terms of doctrine and ritual, as well as a certain organization beyond the local community level resulting in particular individuals assuming or being appointed to positions of authority in matters relating to that religion. In contrast, Ways are more diverse and more an expression of a spiritual ethos, of a customary, and often localized, way of doing certain spiritual things, with there generally being little or no organization beyond the community level and no individuals assuming – or being appointed by some organization – to positions of authority in matters relating to that ethos.

Religions thus tend to develope an organized regulatory and supra-local hierarchy which oversees and appoints those, such as priests or religious teachers, regarded as proficient in spiritual matters and in matters of doctrine and ritual, whereas adherents of Ways tend to locally and informally and communally, and out of respect and a personal knowing, accept certain individuals as having a detailed knowledge and an understanding of the ethos and the practices of that Way. Many spiritual Ways have evolved into religions.”

Another difference is that religions tend to presence and be biased toward the masculous, while spiritual ways tend to be either more muliebral or incorporate muliebral virtues.

[3] Myatt, David. The Numinous Way of Pathei-Mathos, 2103.  Appendix II – Glossary of The Philosophy of Pathei-Mathos, The Numinous.

[4] In my note Concerning σωφρονεῖν – included in my “revised 2455621.531” version of The Balance of Physis – Notes on λόγος and ἀληθέα in Heraclitus. Part One, Fragment 112 – I mentioned that I use σωφρονεῖν (sophronein) in preference to σωφροσύνη (sophrosyne) since sophrosyne has acquired an English interpretation – “soundness of mind, moderation” – which in my view distorts the meaning of the original Greek. As with my use of the term πάθει μάθος (pathei-mathos) I use σωφρονεῖν in an Anglicized manner with there thus being no necessity to employ inflective forms.

[5] Myatt, The Numinous Way of Pathei-Mathos. Appendix II – Immediacy-of-the-Moment.

[6] One aspect of the apprehension of the numinous that empathy provides – which I have briefly touched upon in various recent personal writings – is that personal love is personal love; personal, mutual, equal, and germane to the moment and to a person. It thus does not adhere to manufactured or assumed abstractive boundaries such as gender, social status, or nationality, with enforced adherence to such presumptive boundaries – such as opposition to same gender love whether from religious or political beliefs – contrary to empathy and a cause of suffering.

[7] As mentioned in my The Numinous Way of Pathei-Mathos,

“The personal virtue of honour, and the cultivation of wu-wei, are – together – a practical, a living, manifestation of our understanding and appreciation of the numinous; of how to live, to behave, as empathy intimates we can or should in order to avoid committing the folly, the error, of ὕβρις, in order not to cause suffering, and in order to re-present, to acquire, ἁρμονίη.

For personal honour is essentially a presencing, a grounding, of ψυχή – of Life, of our φύσις – occurring when the insight (the knowing) of a developed empathy inclines us toward a compassion that is, of necessity, balanced by σωφρονεῖν and in accord with δίκη.

This balancing of compassion – of the need not to cause suffering – by σωφρονεῖν and δίκη is perhaps most obvious on that particular occasion when it may be judged necessary to cause suffering to another human being. That is, in honourable self-defence. For it is natural – part of our reasoned, fair, just, human nature – to defend ourselves when attacked and (in the immediacy of the personal moment) to valorously, with chivalry, act in defence of someone close-by who is unfairly  attacked or dishonourably threatened or is being bullied by others, and to thus employ, if our personal judgement of the circumstances deem it necessary, lethal force.

This use of force is, importantly, crucially, restricted – by the individual nature of our judgement, and by the individual nature of our authority – to such personal situations of immediate self-defence and of valorous defence of others, and cannot be extended beyond that, for to so extend it, or attempt to extend it beyond the immediacy of the personal moment of an existing physical threat, is an arrogant presumption – an act of ὕβρις – which negates the fair, the human, presumption of innocence of those we do not personally know, we have no empathic knowledge of, and who present no direct, immediate, personal, threat to us or to others nearby us.

Such personal self-defence and such valorous defence of another in a personal situation are in effect a means to restore the natural balance which the unfair, the dishonourable, behaviour of others upsets. That is, such defence fairly, justly, and naturally in the immediacy of the moment corrects their error of ὕβρις resulting from their bad (their rotten) φύσις; a rotten character evident in their lack of the virtue, the skill, of σωφρονεῖν. For had they possessed that virtue, and if their character was not bad, they would not have undertaken such a dishonourable attack.”

 

°°°

A pdf version of this essay is available here: https://davidmyatt.files.wordpress.com/2018/01/from-mythoi-to-empathy-v3.pdf


Image credit: The Day’s Consecration – from a painting by Richard Moult


M31-SW-Subaru-HST-S1024

My weltanschauung – otherwise known as ‘the philosophy of pathei-mathos’ – is currently (2014-2015) outlined in the following four works, available both in printed format and as pdf files:

° David Myatt: The Numinous Way of Pathei-Mathos. 2013. 82 pages. ISBN 978-1484096642

pdf: https://davidmyatt.files.wordpress.com/2014/10/numinous-way-pathei-mathos.pdf

° David Myatt: Religion, Empathy, and Pathei-Mathos. 2013. 60 pages. ISBN 978-1484097984

pdf: https://davidmyatt.files.wordpress.com/2014/10/myatt-religion-and-pathei-mathos.pdf

° David Myatt: One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings. 2014. 46 pages. ISBN 978-1502396105.

pdf: https://davidmyatt.files.wordpress.com/2014/10/one-vagabond-pathei-mathos.pdf

° David Myatt: Sarigthersa: Some Recent Essays. 50 pages. ISBN 978-1512137149

pdf: https://davidmyatt.files.wordpress.com/2015/08/dwmyatt-sarigthersa-v7.pdf

°°°

Also of interest may be:

° David Myatt: Understanding And Rejecting Extremism. 58 pages. ISBN 978-1484854266

pdf: https://davidmyatt.files.wordpress.com/2013/05/dwm-rejecting-extremism-v3.pdf

° J.R. Wright & R. Parker: The Mystic Philosophy of David Myatt. 56 pages. ISBN 978-1523930135

pdf: https://davidmyatt.files.wordpress.com/2018/01/myatt-mystic-philosophy-second-edition.pdf

The four essays provide an introduction to the philosophy of pathei-mathos.


Image credit: NGC 206, Hubble Space Telescope


stars
The Way Of Pathei-Mathos – A Précis

 

Exordium

What I have previously described as the ‘philosophy of pathei-mathos’ and the ‘way of pathei-mathos’ is simply my own weltanschauung, a weltanschauung developed over some years as a result of my own pathei-mathos. Thus, and despite whatever veracity it may or may not possess, it is only the personal insight of one very fallible individual, a fallibility proven by my decades of selfishness and by my decades of reprehensible extremism both political and religious.

Furthermore, and according to my admittedly limited understanding and limited knowledge, this philosophy does not – in essence – express anything new.  For I feel (and I use the word ‘feel’ intentionally) that I have only re-expressed what so many others, over millennia, have expressed as result of (i) their own pathei-mathos and/or (ii) their experiences/insights and/or (iii) their particular philosophical musings.

Indeed, the more I reflect upon my (perhaps pretentiously entitled) ‘philosophy of pathei-mathos’ the more I reminded of so many things, such as (i) what I intuitively (and possibly incorrectly) understood nearly half a century ago about Taoism when I lived in the Far East and was taught that ancient philosophy by someone who was also trying to instruct me in a particular Martial Art, and (ii) what I as a Catholic monk felt “singing Gregorian chant in choir and which singing often connected me to what JS Bach so often so well expressed by his music; that is, connected me to what – in essence – Christianity (the allegory of the life and crucifixion of Christ) and especially monasticism manifested: an intimation of some-thing sacred causing us to know beyond words what ‘the good’ really means, and which knowing touches us if only for an instant with a very personal humility and compassion”, and (iii) what I learnt from “my first few years as a Muslim, before I adhered to a harsh interpretation of Islam; a learning from being invited into the homes of Muslim families; sharing meals with them; praying with them; learning Muslim Adab; attending Namaz at my local Mosque, and feeling – understanding – what their faith meant to them and what Islam really meant, and manifested, as a practical way of living”, and (iv) of what I discovered from several years, as a teenager, at first in the Far East and then in England, of practising Hatha Yoga according to the Pradipika and Patanjali, and (v) of what I intuited regarding Buddhism from over a year of zazen (some in a zendo) and from months of discussions with Dom Aelred Graham who had lived in a Zen monastery in Japan, and (vi) what I so painfully, so personally, discovered via my own pathei-mathos.

As a weltanschauung derived from a personal pathei-mathos, my ‘philosophy/way of pathei-mathos’ is therefore subject to revision. Thus this essay summarising my weltanschauung includes a few (2013-2014) slight revisions – mentioned, or briefly described, in some of my more recent effusions – of what was expressed in previous works of mine such as The Numinous Way of Pathei-Mathos (ISBN 9781484096642) and Religion, Empathy, and Pathei-Mathos: Essays and Letters Regarding Spirituality, Humility, and A Learning From Grief (ISBN 9781484097984).

°°°

 

The Way Of Pathei-Mathos

1. Ontology

The ontology is of causal and acausal being, with (i) causal being as revealed by phainómenon, by the five Aristotelian essentials and thus by science with its observations and theories and principle of ‘verifiability’, and (ii) acausal being as revealed by συμπάθεια – by the acausal knowing (of living beings) derived from faculty of empathy [1] – and thus of the distinction between the ‘time’ (the change) of living-beings and the ‘time’ described via the measurement of the observed or the assumed/posited/predicted movement of ‘things’ [2].

2. Epistemology

a. The primacy of pathei-mathos: of a personal pathei-mathos being one of the primary means whereby we can come to know the true φύσις (physis) of Being, of beings, and of our own being; a knowing beyond ‘abstractions’, beyond the concealment implicit in manufactured opposites, by ipseity (the separation-of-otherness), and by denotatum.

b. Adding the ‘acausal knowing’ revealed by the (muliebral) faculty of empathy to the conventional, and causal (and somewhat masculous), knowing of science and logical philosophical speculation, with the proviso that what such ‘acausal knowing’ reveals is (i) of φύσις, the relation between beings, and between beings and Being, and thus of ‘the separation-of-otherness’, and (ii) the personal and numinous nature of such knowing in the immediacy-of-the-moment, and which empathic knowing thus cannot be abstracted out from that ‘living moment’ via denotatum: by (words written or spoken), or be named or described or expressed (become fixed or ‘known’) by any dogma or any -ism or any -ology, be such -isms or -ologies conventionally understood as political, religious, ideological, or social.

c. Describing a human, and world-wide and ancestral, ‘culture of pathei-mathos’ [3], and which culture of pathei-mathos could form part of Studia Humanitatis and thus of that education that enables we human beings to better understand our own φύσις [4].

3. Ethics

a. Of personal honour – which presences the virtues of fairness, tolerance, compassion, humility, and εὐταξία – as (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 [5].

b. 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; for it only through such things as a personal study of the culture of pathei-mathos and the development of the faculty of empathy that a person who does not naturally possess the instinct for δίκη can develope what is essentially ‘the human faculty of honour’, and which faculty is often appreciated and/or discovered via our own personal pathei-mathos.

4. One fallible, personal, answer regarding the question of human existence

Of understanding ourselves in that supra-personal, and cosmic, perspective that empathy, honour, and pathei-mathos – and thus an awareness of the numinous and of the acausal – incline us toward, and which understanding is: (i) of ourselves as a finite, fragile, causal, viatorial, microcosmic, affective effluvium [6] of Life (ψυχή) and thus connected to all other living beings, human, terran, and non-terran, and (ii) of there being no supra-personal goal to strive toward because all supra-personal goals are and have been just posited – assumed, abstracted – goals derived from the illusion of ipseity, and/or from some illusive abstraction, and/or from that misapprehension of our φύσις that arises from a lack of empathy, honour, and pathei-mathos.

For a living in the moment, in a balanced – an empathic, honourable – way, presences our φύσις as conscious beings capable of discovering and understanding and living in accord with our connexion to other life; which understanding inclines us to avoid the hubris that causes or contributes to the suffering of other life, with such avoidance a personal choice not because it is conceived as a path toward some posited thing or goal – such as nirvana or Jannah or Heaven or after-life – and not because we might be rewarded by God, by the gods, or by some supra-personal divinity, but rather because it manifests the reality, the truth – the meaning – of our being. The truth that (i) we are (or we are capable of being) one affective consciously-aware connexion to other life possessed of the capacity to cause suffering/harm or not to cause suffering/harm, and (ii) we as an individual are but one viator manifesting the change – the being, the φύσις – of the Cosmos/mundus toward (a) a conscious awareness (an aiding of ψυχή), or (b) stasis, or (c) as a contributor toward a decline, toward a loss of ψυχή.

Thus, there is a perceiveration of our φύσις; of us as – and not separate from – the Cosmos: a knowledge of ourselves as the Cosmos presenced (embodied, incarnated) in a particular time and place and in a particular way. Of how we affect or can affect other effluvia, other livings beings, in either a harmful or a non-harming manner. An apprehension, that is, of the genesis of suffering and of how we, as human beings possessed of the faculties of reason, of honour, and of empathy, have the ability to cease to harm other living beings. Furthermore, and in respect of the genesis of suffering, this particular perceiveration provides an important insight about ourselves, as conscious beings; which insight is of the division we mistakenly but understandably make, and have made, consciously or unconsciously, between our own being – our ipseity – and that of other living beings, whereas such a distinction is only an illusion – appearance, hubris, a manufactured abstraction – and the genesis of such suffering as we have inflicted for millennia, and continue to inflict, on other life, human and otherwise.

David Myatt
September 2014

Notes

[1] Refer to: (i) The Way of Pathei-Mathos – A Philosophical Compendiary (pdf, Third Edition, 2012), and (ii) Towards Understanding The Acausal, 2011.

[2] Refer to Time And The Separation Of Otherness – Part One, 2012.

[3] The culture of pathei-mathos is the accumulated pathei-mathos of individuals, world-wide, over thousands of years, as (i) described in memoirs, aural stories, and historical accounts; as (ii) have inspired particular works of literature or poetry or drama; as (iii) expressed via non-verbal mediums such as music and Art, and as (iv) manifest in more recent times by ‘art-forms’ such as films and documentaries.

[4] Refer to Education and The Culture of Pathei-Mathos, 2014.

[5] By ‘extreme’ is meant ‘to be harsh’, unbalanced, intolerant, prejudiced, hubriatic.

[6] As mentioned elsewhere, I now prefer the term effluvium, in preference to emanation, in order to try and avoid any potential misunderstanding. For although I have previously used the term ’emanation’ in my philosophy of pathei-mathos as a synonym of effluvium, ’emanation’ is often understood in the sense of some-thing proceeding from, or having, a source; as for example in theological use where the source is considered to be God or some aspect of a divinity. Effluvium, however,  has (so far as I am aware) no theological connotations and accurately describes the perceiveration: a flowing of what-is, sans the assumption of a primal cause, and sans a division or a distinction between ‘us’ – we mortals – and some-thing else, be this some-thing else God, a divinity, or some assumed, ideated, cause, essence, origin, or form.


Earth - Apollo 17 (NASA)
Musings On Suffering, Human Nature,
and The Culture of Pathei-Mathos
(Part One)

In respect of the question whether I am optimistic about our future as a species, I vacillate between optimism and pessimism, knowing as I – as so many – do from experience that the world contains people who do good things [1], people who do bad things, and people who when influenced or led or swayed by some-thing or someone can veer either way; and given that it seems as if in each generation there are those – many – who have not learned or who cannot learn from the pathei-mathos of previous generations, from the collective human πάθει μάθος – a culture of pathei-mathos thousands of years old – which reveals to us the beauty, the numinosity, of personal love, humility, and compassion, and the tragic lamentable unnecessary suffering caused by hubris, dishonour, selfishness, inconsiderance, intolerance, prejudice, hatred, war, extremism, and ideologies [2]. A world-wide suffering so evident, today, for example in the treatment of and the violence (by men) toward women; in the continuing armed conflicts – regional and local, over some-thing – that displace tens of thousands of people and cause destruction, injury, and hundreds of thousands of deaths; and in the killing of innocent people [3] by those who adhere to a harsh interpretation of some religion or some political ideology.

Do good people, world-wide, outweigh bad ones? My experiences and travels incline me to believe they do, although it seems as if the damage the bad ones do, the suffering they cause, sometimes and for a while outweighs the good that others do. But does the good done, in societies world-wide, now outweigh the bad done, especially such large-scale suffering as is caused by despots, corruption, armed conflict, and repressive regimes? Probably, at least in some societies. And yet even in such societies where, for example, education is widespread, there always seem to be selfish, dishonourable, inconsiderate, people; and also people such as the extremist I was with my hubriatic certitude-of-knowing inciting or causing hatred and violence and intolerance and glorifying war and kampf and trying to justify killing in the name of some abstraction or some belief or some cause or some ideology. People mostly, it seems, immune to and/or intolerant of the learning of the culture of pathei-mathos; a learning available to us in literature, music, Art, memoirs, in the aural and written recollections of those who endured or who witnessed hatred, violence, intolerance, conflict, war, and killing, and a learning also available in the spiritual message of those who taught humility, goodness, love, and tolerance. Immune or intolerant people who apparently can only change – or who could only possibly change for the better – only when they themselves are afflicted by such vicissitudes, such personal misfortune and suffering, as is the genesis of their own pathei-mathos.

Thus, and for example, in Europe there is a specific pathei-mathos that the years before the Second World War, and especially that war, wrought. A collective learning regarding intolerance, persecution, repression, hatred, injustice; a collective learning regarding the mass and the deliberate slaughter of people on account of their perceived or believed difference; and a learning, by a new generation, of the destruction, the suffering, the brutality, the horror, of a war where wrakeful machines and mass manufactured weapons played a significant role. Yet this specific pathei-mathos, containing the traumatic experiences of millions of people and forming as it now does an important part of the culture of pathei-mathos, has not prevented a resurgence in Europe of intolerance, prejudice, and a hatred based on perceived or believed difference; as witness my own doleful and suffering-causing decades of supporting and propagating the intolerance, the prejudice, the hatred, the violence, implicit in National-Socialism, and as witness the tens of thousands of others – perhaps the hundreds of thousands – in Europe who now support political organizations and movements which, while they are not overtly or even covertly National-Socialist, nevertheless seem to me to represent and propagate and encourage intolerance, and prejudice, and often the same type of hatred based on a perceived or a believed difference, be this difference a perceived ethnicity or a ‘foreign religion’ or a ‘foreign culture’ or a love for someone of the same gender. For it really seems as if the founders, the members, and the supporters, of such organizations and movements are, as I was for decades, immune to and/or intolerant of the learning that the culture of pathei-mathos makes accessible.

All this, while sad, is perhaps the result of our basic human nature; for we are jumelle, and not only because we are “deathful of body yet deathless the inner mortal” [4] but also because it seems to me that what is good and bad resides in us all [5], nascent or alive or as part of our personal past, and that it is just so easy, so tempting, so enjoyable, sometimes, to indulge in, to do, what is bad, and often harder for us to do what is right. Furthermore, we do seem to have a tendency – or perhaps a need – to ascribe what is bad to being ‘out there’, in something abstract or in others while neglecting or not perceiving our own faults and mistakes and while asserting or believing that we, and those similar to us or who we are in agreement with, are right and thus have the ‘correct’, the righteous, answers. Thus it is often easier to find what is bad ‘out there’ rather than within ourselves; easier to hate than to love, especially as a hatred of impersonal others sometimes affords us a reassuring sense of identity and a sense of being ‘better’ than those others.

Will it therefore require another thousand, or two thousand, or three thousand years – or more or less millennia – before we human beings en masse, world-wide, are empathic, tolerant, kind, and honourable? Is such a basic change in our nature even possible? Certainly there are some – and not only ideologues of one kind or another – who would argue and who have argued that such a change is not desirable. And is such a change in our nature contingent, as I incline to believe, upon the fair allocation of world resources and solving problems such as hunger and poverty and preventing preventable diseases? Furthermore, how can or could or should such a basic change be brought about – through an organized religion or religions, or through individual governments and their laws and their social and political and economic and educational policies, or through a collocation of governments, world-wide; or through individuals reforming themselves and personally educating others by means of, for example, the common culture of pathei-mathos which all humans share and which all human societies have contributed to for thousands of years? Which leads us on to questions regarding dogma, faith, and dissent; and to questions regarding government and compulsion and ‘crime and punishment’ and whether or not ‘the needs of the many outweigh the needs of the few’; and also to questions regarding the efficacy of the reforming, spiritual, personal way given that spiritual ways teaching love, tolerance, humility, and compassion – and virtuous as they are, and alleviating and preventing suffering as they surely have – have not after several thousand years effected such a change in humans en masse.

I have to admit that I have no definitive or satisfactory answers to all these, and similar, questions; although my own pathei-mathos – and my lamentable four-decade long experience as an extremist, an ideologue, and as a selfish opinionated inconsiderate person – incline me to prefer the reforming, spiritual, personal way since I feel that such an approach, involving as it does a personal study of, a personal transmission of, the culture of pathei-mathos – and a personal knowing and a living of the humility that the culture of pathei-mathos teaches – is a way that does not cause nor contribute to the suffering that still so blights this world. A personal preference for such a numinous way even though I am aware of three things: of my past propensity to be wrong and thus of the necessary fallible nature of my answers; of the limited nature and thus the long time-scale (of many millennia) that such a way implies; and that it is possible, albeit improbable except in Science Fiction, that good people of honourable intentions may some day find a non-suffering-causing way by which governments or society or perhaps some new form of governance may in some manner bring about that change, en masse, in our human nature required to evolve us into individuals of empathy, compassion, and honour, who thus have something akin to a ‘prime directive’ to guide them in their dealings with those who are different, in whatever way, from ourselves.

David Myatt
2013

This is an extract from a written reply, in September 2013, to a personal correspondent. It has been slightly revised for publication, with some footnotes added, post scriptum, in an effort to elucidate, for a wider audience, some parts of the text.

Notes

[1] I understand ‘the good’ as what alleviates or does not cause suffering; what is compassionate; what is honourable; what is reasoned and balanced. Honour being here, and elsewhere in my recent writings, understood as the instinct for and an adherence to what is fair, dignified, and valourous.

[2] I have expanded, a little, on what I mean by ‘the culture of pathei-mathos’ in my tract Questions of Good, Evil, Honour, and God.

[3] As defined by my ‘philosophy of pathei-mathos’, I understand innocence as “an attribute of those who, being personally unknown to us, are therefore unjudged us by and who thus are given the benefit of the doubt. For this presumption of innocence of others – until direct personal experience, and individual and empathic knowing of them, prove otherwise – is the fair, the reasoned, the numinous, the human, thing to do. Empathy and πάθει μάθος incline us toward treating other human beings as we ourselves would wish to be treated; that is they incline us toward fairness, toward self-restraint, toward being well-mannered, and toward an appreciation and understanding of innocence.”

[4] Pœmandres (Corpus Hermeticum), 15 – διὰ τοῦτο παρὰ πάντα τὰ ἐπὶ γῆς ζῷα διπλοῦς ἐστιν ὁ ἄνθρωπος

As I noted in my translation of and commentary on the Pœmandres tract, “Jumelle. For διπλοῦς. The much underused and descriptive English word jumelle – from the Latin gemellus – describes some-thing made in, or composed of, two parts, and is therefore most suitable here, more so than common words such as ‘double’ or twofold.”

[5] qv. Sophocles, Antigone, v.334, vv.365-366

πολλὰ τὰ δεινὰ κοὐδὲν ἀνθρώπου δεινότερον πέλει…
σοφόν τι τὸ μηχανόεν τέχνας ὑπὲρ ἐλπίδ᾽ ἔχων
τοτὲ μὲν κακόν, ἄλλοτ᾽ ἐπ᾽ ἐσθλὸν ἕρπει

There exists much that is strange, yet nothing
Has more strangeness than a human being…
Beyond his own hopes, his cunning
In inventive arts – he who arrives
Now with dishonour, then with chivalry


Part Two is this text available to read here – https://davidmyatt.wordpress.com/2013/10/21/suffering-human-nature-and-the-culture-of-pathei-mathos-part-two/


Image credit: NASA, Earth from Apollo 17


STS107-columbia-2003-atlantic-earth-moon

A pdf version (647 kB) of the final draft of the first edition of my Questions of Good, Evil, Honour, and God is available here:

Questions of Good, Evil, Honour, and God

Contents

Part One
°Good and Evil – An Early Christian Perspective
Part Two
°Good and Evil – A Muslim Perspective
°Jurisprudence and Society
°The Modern State
°Good and Evil – The Perspective of Pathei-Mathos
Part Three
°Religion, Law, and The Reformation of Individuals
°Good, Evil, and The Criteria of Progress
Part Four
°Ontology and Denotatum
°The Simple Way of Harmony
Part Five
°A Very Personal Conclusion

°°°

Image credit: NASA-STS107 (Columbia) – Moon over the Atlantic Ocean


This is the first draft of part four of my forthcoming work, Questions of Good, Evil, Honour, and God. A pdf version (647 kB) of the third draft of all five parts is available here  – questions-of-good-evil.pdf


NASA/ESA/Moaz - NGC 1512

Questions of Good, Evil, Honour, and God

Part Four

Ontology and Denotatum

To find answers to questions such as (i) how to live in a manner which does not intentionally contribute to or which is not the genesis of new suffering, and (ii) is there a meaning to our existence beyond the answers of God and ‘the pursuit of liberty and happiness’ requires reformulating the questions based on the ontological presumptions that underlie them. That is, we need to understand ourselves, our nature, and to pose and answer questions regarding being, beings, and the relationship between beings.

Conventional religions – such as Christianity and Islam – begin with a supreme being and a revelation, the promise, of an afterlife following a judgement, by the supreme being, of we humans as individuals. That is, there is guidance given as to what is good and bad and as to one’s expected behaviour, as well as individuals who can commit transgressions – who can ‘sin’ – or who, by following the correct guidance, can progress toward salvation. The ontology here is of a transcendent, immortal, God, or Allah, and of separate mortal beings who possess the potential – for example, an immortal soul – to gain an existence beyond the death of their corporeal body. The immortal being has the ability (the power) to punish, or to reward, the mortal beings, and is stated to be a real being with an existence independent of us.

In respect of The State, the ontology is one of an entity – The State, the nation-State, the government – and of individuals (‘citizens’) who are less powerful than this entity, with this entity, however named, having the ability (the power) to punish, or to reward, the citizens. There is guidance given, by powerful entity, in the form of laws – of what is bad and good and one’s expected behaviour – and the promise of such things as ‘Life, Liberty and the pursuit of Happiness’ and reward of, a possible progress toward (in this life), security, health, and (possibly) wealth or at least a reasonable standard of living. Here, the powerful entity is a human ideation, of varied and variable specification, and which specifications have been manufactured – brought into being – by humans at various times during the past three hundred years and more.

In respect of the culture of pathei-mathos, I find within it an alternative to these two influential, but in many ways quite similar, ontologies with their powerful entities, their guidance, their punishments and rewards, and the progression of individuals toward some-thing which the powerful entity asserts or promises it can provide.

This alternative is the ontology of us – we human beings – as a transient affective and effective connexion to other living beings [1], an emanation of the flux of Life, of ψυχή [2]. That is, of the separation-of-otherness – of I and of ‘them’, the others – being the result of a causal-only perception, and of denotatum: of our propensity to give names to, or to describe by means of terms, that which we observe to be or that which we assume to be is different to and separate from us, whereas, as empathy reveals, ‘we’ are part of, an aspect, of ‘them’ since ‘they’ are also finite, transient, emanations of ψυχή.

There is no abstract ‘good’ and ‘evil’ here; no division or cleaving asunder of φύσις (physis). There is only us in harmony, in balance, with our nature, our φύσις, or us not in harmony with our nature as an affecting and effecting, finite, transient, mortal, aspect of Life. If we are harmony – in balance with Life, with other life – we do not cause or contribute to or are not the genesis of suffering: we do not affect Life in a harmful way, and I have intimated elsewhere [3] that love, compassion, humility, empathy, and honour, are a possible means whereby we, in harmony with our φύσις, can avoid harming Life and its emanations, be such life our fellow human beings or the other life with which we share this planet.

In effect, this is the ontology of the illusion of self and of the unity, sans denotatum, of all living beings; of how we – presenced as human beings – can and do affect, and have affected, other life including other humans, often in ways we are not aware of; and of how our perception of I and of ‘them’ (the separation-of-otherness) has often led to us affecting other life in a harmful way, thus causing or contributing to or being the genesis of suffering, for that other life and often for ourselves. The ontology where there is no distinction, in being, between us – the emanations – and what emanates; there is only the appearance of difference due to our use of a causal-only perception and of denotatum. That is, we are ψυχή as ψυχή is both within us and us. We are the flux, the changing, of Life; changing as it changes.

There is therefore no suprapersonal supreme being who punishes and rewards; no requirement to actively agitate for or against the State; no afterlife separate from us because what exists after us is, partly, us transformed in being and, partly, what we aid or harm by virtue of the fact that we are an affective and effective connexion – a part of – Life. Furthermore, there is no need to strive to progress toward a some-thing because we already are that some-thing; that is, we already are what we are meant to be, except we often – or mostly – do not know this, or do not know what we are doing charmed as we seem to be by the charisma of words, by denotatum. As Heraclitus expressed it:

τοῦ δὲ λόγου τοῦδ᾽ ἐόντος ἀεὶ ἀξύνετοι γίνονται ἄνθρωποι καὶ πρόσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον· γινομένων γὰρ πάντων κατὰ τὸν λόγον τόνδε ἀπείροισιν ἐοίκασι, πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιούτων, ὁκοίων ἐγὼ διηγεῦμαι κατὰ φύσιν διαιρέων ἕκαστον καὶ φράζων ὅκως ἔχει· τοὺς δὲ ἄλλους ἀνθρώπους λανθάνει ὁκόσα ἐγερθέντες ποιοῦσιν, ὅκωσπερ ὁκόσα εὕδοντες ἐπιλανθάνονται

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. [4]


The Simple Way of Harmony

This alternative ontology, derived from the culture of pathei-mathos, suggests that the answer to the question regarding the meaning of our existence is simply to be that which we are. To be in balance, in harmony, with Life; the balance that is love, compassion, humility, empathy, honour, tolerance, kindness, and wu-wei [5].

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. The personal non-judgemental way, of presumption of innocence [6] and of wu-wei, balanced by, if required, a personal valourous, an honourable, intervention in a personal situation in the immediacy of the moment [7].

There is, in this alternative, no guidance required; and no-thing – such as an afterlife, or enlightenment, or liberty or happiness – to be attained. 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.

David Myatt
2013


Notes

[1] An affective connexion is an operative one, which therefore can affect or influence what it is connected to, and specifically in a non-causal and thus synchronistic manner; that is, without necessarily having a prior cause. An effective connexion is one of an effect; that is, is the result of some-thing else or causes some-thing else as result of that or some other prior cause.

[2] Life qua being. qv. my The Way of Pathei-Mathos – A Philosophical Compendiary, and Conspectus of the Philosophy of Pathei-Mathos. (2012)

[3] qv. Recuyle of the Philosophy of Pathei-Mathos, and Conspectus of the Philosophy of Pathei-Mathos. (2012)

[4] Myatt. Some Notes on Heraclitus Fragment 1. (2013)

[5] Wu-wei is a Taoist term used in in my philosophy of pathei-mathos to refer to a personal ‘letting-be’ – a non-interference – deriving from humility and 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, their φύσις, for to do otherwise is incorrect, and inclines us toward, or is, being excessive – that is,  toward the error, the unbalance, that is hubris, an error often manifest in personal arrogance, excessive personal pride, and insolence – that is, a disrespect for the numinous.

In respect of non-interference and hubriatic striving, refer to my 2012 essay, Some Personal Musings On Empathy – In relation to the philosophy of πάθει μάθος

[6] As mentioned in my philosophy of pathei-mathos, innocence is regarded as an attribute of those who, being personally unknown to us and beyond the purvue of our empathy, are therefore unjudged us by and who thus are given the benefit of the doubt. For this presumption of innocence of others – until direct personal experience, and individual and empathic knowing of them, prove otherwise – is the fair, the reasoned, thing to do.

[7] In respect of such valourous intervention in personal situations, refer to The Numinous Balance of Honour in my The Way of Pathei-Mathos – A Philosophical Compendiary.


cc David Myatt 2013

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Image credit: NASA/ESA/Moaz – NGC 1512