Galaxy UGC1259. Hubble

The pdf file below contains the second edition of my book Classical Paganism And The Christian Ethos and supersedes previously issued extracts and editions.

The text was last revised on 17.xi.17.

°°°

Classical Paganism And The Christian Ethos
Second Edition
(pdf)


Image Credit:

Galaxy UGC 12591. NASA, ESA, Hubble Space telescope.


Advertisements
NASA Blue Marble Earth Mosaic


David Myatt – Collected Works

The following works, currently (2017) available both as printed books and as gratis Open Access pdf files were mostly written between 2012 and 2017; the exceptions being my Greek translations, some poetry, and some letters written between the 1970’s and 2017.

°°°

I. Printed Books

N.B. All the books are 11 inches x 8.5 inches in format, which is somewhat larger than the conventional ‘trade paperback’. In terms of number of pages, add 20+ pages for each book listed below for the approximate number of pages in a standard 6 inches by 9 inches paperback.
 

1. Corpus Hermeticum: Eight Tractates

190 pages. 2017
ISBN-13: 978-1976452369
BISAC: Philosophy / Metaphysics

A Translation of and Commentary on eight tractates of the Corpus Hermeticum.

Contents:

Tractate I. Ποιμάνδρης. Poemandres

Tractate III. Ιερός Λόγος. An Esoteric Mythos

Tractate IV. Ἑρμοῦ πρὸς Τάτ ὁ κρατῆρ ἡ μονάς. From Hermes To Thoth: Chaldron Or Monas

Tractate VI. ̔́Οτι ἐν μόνῳ θεῷ τὸ ἀγαθόν ἐστιν ἀλλαχόθι δὲ οὐδαμοῦ. That In The Theos Alone Is Nobility And Not Anywhere Else

Tracate VIII. Ὅτι οὐδὲν τῶν ὄντων ἀπόλλυται ἀλλὰ τὰς μεταβολὰς ἀπωλείας καὶ θανάτους πλανώμενοι λέγουσιν. That no beings are lost, despite mortals mistakenly claiming that such transformations are death and a loss.

Tractate XI. Νοῦς πρὸς Ἑρμῆν. From Perceiverance To Hermes

Tractate XII. Περὶ νοῦ κοινοῦ πρὸς Τάτ. To Thoth, Concerning Mutual Perceiveration.

Tractate XIII. Ερμού του τρισμεγίστου προς τον υιόν Τάτ εν όρει λόγος απόκρυφος περί παλιγγενεσίας και σιγής επαγγελίας. On A Mountain: Hermes Trismegistus To His Son Thoth, An Esoteric Discourse Concerning Palingenesis And The Requirement of Silence

2. The Numinous Way of Pathei-Mathos

82 pages
ISBN-13: 978-1484096642
BISAC: Philosophy / Metaphysics

Contents:

Prefatory Note.
1 Conspectus.
2 The Way of Pathei-Mathos – A Philosophical Compendium.
3 Some Personal Musings On Empathy.
4 Enantiodromia and The Reformation of The Individual.
5 Society, Politics, Social Reform, and Pathei-Mathos.
6 The Change of Enantiodromia.
7 The Abstraction of Change as Opposites and Dialectic.
Appendix I – The Principle of Dika.
Appendix II – Glossary of Terms and Greek Words.

3. Religion, Empathy, and Pathei-Mathos

60 pages

ISBN-13: 978-1484097984
BISAC: Philosophy / Metaphysics

Letters and essays – some autobiographical in nature – concerning religion, redemption, expiation, and humility, and relating to the numinous way – the philosophy – of pathei-mathos.

Contents:

I Numinous Expiation.
II Questions of Good, Evil, Honour, and God.
III Blue Reflected Starlight.
IV Fifty Years of Diverse Peregrinations.

4. Myngath

94 pages
ISBN-13: 978-1484110744
BISAC: Biography & Autobiography / Personal Memoirs

Some Recollections of a Wyrdful and Extremist Life  [Revised May 2013 edition]

5. The Agamemnon of Aeschylus

94 pages
ISBN-13: 978-1484128220
BISAC: Drama / Ancient, Classical & Medieval

A Translation

6. Sophocles – Oedipus Tyrannus

112 pages
ISBN-13: 978-1484132104
BISAC: Drama / Ancient, Classical & Medieval

A Translation

7. Sophocles – Antigone

88 pages
ISBN-13: 978-1484132067
BISAC: Drama / Ancient, Classical & Medieval

A Translation

8. One Exquisite Silence

24 pages
ISBN-13: 978-1484179932
BISAC: Poetry / General

Some autobiographical poems

9. Understanding and Rejecting Extremism

58 pages
ISBN-13: 978-1484854266

Personal reflexions on forty years as an extremist

10. Homer – The Odyssey: Books 1, 2 & 3

60 pages
ISBN-13: 978-1495402227
BISAC: Drama / Ancient, Classical & Medieval

A Translation of Books 1, 2, & 3

11. One Vagabond In Exile From The Gods: Some Personal and Metaphysical Musings

46 pages
ISBN-13: 978-1502396105
BISAC: Philosophy / Metaphysics

Contents:

° The Way Of Pathei-Mathos – A Précis 
° Education And The Culture Of Pathei-Mathos
° A Vagabond In Exile From The Gods
° The Consolation Of A Viator
° Some Questions For DWM
° Toward Understanding The Acausal  

12. Sarigthersa: Some Recent Essays

50 pages. 2015
ISBN-13: 978-1512137149
BISAC: Philosophy / Metaphysics

13. The Gospel According To John: A Translation And Commentary – Volume I

Chapters 1-4
40 pages. 2017
ISBN-13: 978-1548913670
BISAC: Religion / Biblical Criticism & Interpretation / New Testament

14. Classical Paganism And The Christian Ethos

42 pages. 2017
ISBN-13: 978-1979599023
BISAC: Philosophy / Metaphysics

A study in the difference between Christianity and the paganism of Ancient Greece and Rome, evident as that paganism is in the writings of Homer, Aeschylus, Sophocles, Cicero and many other classical authors. A study which includes developing that paganism in a metaphysical way, beyond the deities of classical mythos, thus making such paganism relevant to the modern Western world. A modern development which involves an analysis of the texts of the Corpus Hermeticum.

°°°

Also available:

° The Mystic Philosophy Of David Myatt

56 pages. 2016
ISBN 978-1523930135
BISAC: Philosophy / Metaphysics

A collection of four essays providing an introduction to the philosophy of pathei-mathos.

Contents:

I. A Modern Mystic: David Myatt And The Way of Pathei-Mathos.
II. A Modern Pagan Philosophy.
III. Honour In The Philosophy Of Pathei-Mathos.
IV. An Overview of The Philosophy of Pathei-Mathos
Part One: Anti-Racism, Extremism, Honour, and Culture.
Part Two: Humility, Empathy, and Pathei-Mathos.
Appendix. A Note On Greek Terms In The Philosophy Of Pathei-Mathos.

° Such Respectful Wordful Offerings: Selected Essays Of David Myatt.

72 pages. 2017.
ISBN-13: 978-1978374355
BISAC: Biography & Autobiography / Philosopher
Contents

° Editorial Preface
° Bright Berries, One Winter
° The Leaves Are Showering Down
° Perhaps Words Are The Problem
° A Non-Terrestrial View
° Musings On Suffering, Human Nature, And The Culture of Pathei-Mathos
° Blue Reflected Starlight
° A Slowful Learning, Perhaps
° Toward Humility – A Brief Personal View
° A Catholic Still, In Spirit?
° Some Personal Perceiverations
° Twenty Years Ago, Today
° Some Questions For DWM, 2017
° Cantio Arcana
Appendix I – A Note On Greek Terms In The Philosophy Of Pathei-Mathos
Appendix II – On Translating Ancient Greek
Appendix III – Concerning ἀγαθός and νοῦς in the Corpus Hermeticum
Appendix IV – Cicero On Summum Bonum
Appendix V – Swan Song Of A Mystic
Appendix VI – Self-Dramatization, Sentimentalist, Or Chronicler Of Pathei Mathos?


 

II. Books And Translations In Digital Format
Gratis Open Access (pdf files)

Aeschylus: Agamemnon

Sophocles: Antigone

Sophocles: Oedipus Tyrannus

Sappho – Poetic Fragments

The Odyssey (Books 1, 2, 3)

Gospel Of John, Chapters 1-5

Corpus Hermeticum: Eight Tractates
A compilation containing translations of and commentaries on tractates
I, III, IV, VI, VIII, XI, XII, XIII

°°°

The Numinous Way of Pathei-Mathos

Religion, Empathy, and Pathei-Mathos

One Vagabond In Exile From The Gods

Sarigthersa

Understanding And Rejecting Extremism

Myngath

Classical Paganism And The Christian Ethos

°°°

Works About DWM And Edited Anthologies

The Mystic Philosophy of David Myatt
Four essays which provide an introduction to the philosophy of pathei-mathos.

Respectful Wordful Offerings


Image credit: NASA, Blue Marble Earth Mosaic


autumnal-trees

Perhaps Words Are The Problem

Of the many metaphysical things I have pondered upon in the last five or so years, one is the enigma of words. More specifically, of how nomen – a name, a term, a designation – can not only apparently bring-into-being abstractions (and their categories) but also prescribe both our thinking and our actions, with such abstractions and such prescription so often being used by us, we mortals, to persuade, to entreat, to manipulate, to control, not only ourselves but through us others of our human kind. Whence how denotatum can and so often does distance, distract, us from the essence – the physis – that empathy and its wordless (acausal) knowing can reveal and has for certain mortals so often in past millennia revealed.

For we seem somehow addicted to talk, to chatter – spoken and written – just as we assume, we believe, so often on the basis of nomina that we expand our pretension of knowing beyond the local horizon of a very personal wordless empathy breeding thus, encouraging thus, such hubris as has so marked our species for perhaps five thousand years. With such hubris – such certitude of knowing – being the genesis of such suffering as we have so often inflicted on others and, sometimes, even upon ourselves.

Would that we could, as a sentient species, dispense with nomen, nomina, and thus communicate with others – and with ourselves – empathically and thus acquire the habit of acausal wordless knowing. There would then be no need for the politics of propaganda and the rhetoric of persuasion; no need – no ability – to lie or pretend to others. For we would be known – wordlessly revealed – for who and what we really are. And what a different world that would be where no lie, no deception, would work and where guilt could never be concealed.

For some, a few mortals, such a wordless knowing is already, and has been for centuries, the numinous reality, born as such a personal reality is either via their pathei-mathos or via their innate physis. Which is perhaps why such others often secrete, or desire to secrete, themselves away: an isolated or secluded family – rural, or island – living, perhaps, and perhaps why Cistercians, some mystics, some artists, and others of a similar numinous kind, have saught to dwell, to live, in reclusive or communal silence.

There is – or so there seems to me to be according to my admittedly, fallible, uncertitude of knowing – a presencing of the essence of almost all religions here in such a knowing of the value, the mysterium, of silence. Of that which we so often in our hubris forget, have forgotten, or never known: that wordless, that empathic, that so very personal acausal knowing, that personal grief and personal suffering – that the personal awareness of the numinous – so often engenders, so often breeds, as has been so recounted for millennia in our human culture of pathei-mathos.

Given this culture – so accessible now through institutions of learning, through printed books, through art, memoirs, and music, and via this medium of this our digital age – shall we, can we, learn and apply the learning of that culture to significantly change our lives, thus somehow avoiding that periodicity of suffering which for millennia our hubris, our certainty of knowing born of nomen and nomina and the resultant abstractions, has inflicted and continues to inflict upon us?

I do so wish I had an answer. But for now, all I can do is dwell in hope of us en masse so evolving that such empathy, such wordless knowing, has become the norm.

David Myatt
2016

Extract From A Letter To A Friend

 


Related:

The Culture Of Pathei-Mathos


WWI British cemetery at Abbeville

There is such a failure of understanding, at least by me [1]. Such a failure because there seems no end to such human-made suffering – such killing, human upon human, such human-made emotionally-induced violence, such destruction – that we men in our majority cause and have caused, world-wide, year following year, decade following decade, century upon century, millennia after millennia.

For millennia, any and every cause – any ideology, any faith, any belief, any personal emotion,  personal loyalty, a chain-of-command – has hallowed our violence, our hatred, our killing. Every century we seem to invent some new excuse – or regurgitate some old excuse – for our unempathic behaviour.

Yet compassion, hope of peace, personal and familial love – those now so familiar muliebral virtues – endure and continue to enchant at least some of us. So much so that many men continue to believe in God, in Allah, or in some inscrutable mechanism such as karma. Are we men then the phenotype of Janus?

Perhaps we are. But can our human culture of pathei-mathos perhaps change, redeem, us? Yet again I do not know, and can only once again hope even given that:

I do not hope to turn again
Because I do not hope
Because I do not hope to turn
Desiring this man’s gift and that man’s scope
I no longer strive to strive towards such things
(Why should the aged eagle stretch its wings?)
Why should I mourn
The vanished power of the usual reign?

Because I do not hope to know again
The infirm glory of the positive hour
Because I do not think
Because I know I shall not know
The one veritable transitory power
Because I cannot drink
There, where trees flower, and springs flow, for there is nothing again

So I am returned to whence and where I was, the only fallible personal certainty now being personal and familial love.

David Myatt
2016


An extract from an e-mail to a friend, inspired by Gymnopédie No. 1 (Erik Satie) played by Lavinia Meijer,
with a footnote added, and some emendations made, post scriptum

°°°

[1] εἶτα τὸν τὰ χαλεπὰ γνῶναι δυνάμενον καὶ μὴ ῥᾴδια ἀνθρώπῳ γιγνώσκειν τοῦτον σοφόν. “Yet the wise person is the one able to understand such complex matters as seem incomprehensible to other human beings.”

Thus it follows – quod erat demonstrandum – that I am still far, so very far, from being wise.


Image credit: British cemetery at Abbeville, World War One

M31-SW-Subaru-HST-S1024
A Non-Terrestrial View

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

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

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

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

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

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

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

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

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

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

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

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

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

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

David Myatt
2015

Extract from a letter to a personal correspondent

°°°

[1] Poemandres, 23. Corpus Hermeticum. Translated by DWM in Poemandres, A Translation and Commentary. 2014. ISBN 978-1495470684.

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

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

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


David Myatt

Memories Of Manual Labour
(pdf)


Orestes and the Ἐρινύες

A Note On Greek Terms In The Philosophy of Pathei-Mathos
(pdf)
Extract from a letter to a correspondent


Image credit: Orestes and the Ἐρινύες. Red figure vase, c. 380 BCE