Concerning The Development Of The Numinous Way
What I term The Numinous Way, as a philosophy and as a way of life, was not the result of a few or many moments of inspiration striking close together in causal Time as measured by a terran-calendar and thus separated from each other by days, weeks, or even a few years.
Rather, it resulted from some nine years of reflexions, intuitions, and experiences, beginning in 2002 when – for quite a few months – I wandered as a vagabond in the hills and fells of Westmorland and lived in a tent, and during which time I communicated some of my musings, by means of handwritten letters, to a lady living in Oxford whom I had first met well over a decade before.
These musing concerned Nature, our place – as humans – in Nature and the Cosmos; the purpose, if any, of our lives; whether or not the five Aristotelian essentials gave a true understanding of the external world; and whether or not God, or Allah, or some sort of divinity or divinities, existed, and thus – if they did not – whence came mystical insight, knowledge, and understanding, and what value or validity, if any, did such mystical insight, knowledge, and understanding, possess.
During the previous thirty or more years I had occasional intuitions concerning, or feelings, regarding, Nature, divinity, the Cosmos, and ‘the numinous’; insights and feelings which led me to study Taoism, Hellenic culture, Buddhism, the Catholic mystic tradition, and become a Catholic monk. Later on, such intuitions concerning the numinous – and travels in the Sahara Desert – led me to begin a serious study of Islam and were part of the process that led me to convert to that way of life.
But these intuitions, feelings – and the understanding and knowledge they engendered – were or always eventually became secondary to what, since around 1964, I had considered or felt was the purpose of my own life. This was to aid, to assist, in some way the exploration and the colonization of Outer Space, and it was enthusiasm for – the inspiration of – that ideal which led me to seriously study the science of Physics, and then to seek to find what type of society might be able to make that ideal a reality, a seeking initially aided by my study of and enthusiasm for Hellenic culture, a culture – manifest in Greek heroes such as Odysseus and in the warrior society home to the likes of the sons of Atreus – which I came to regard as the ideal prototype for this new society of new explorers and new heroes.
After considering, and then rejecting, the communist society of the Soviet Union , an intuition regarding National-Socialist Germany  led me to seriously study that society and National-Socialism, a study ended when I peremptorily concluded that I had indeed found the right type of modern society. Thus I became a National-Socialist, with my aim – the purpose of my life – being to aid the foundation of a new National-Socialist State as a prelude to the exploration and the colonization of Outer Space, and thus the creation of a Galactic Imperium, a new Galactic, or Cosmic, Reich.
As I wrote in part one of some autobiographical scribblings issued in 1998 and which were based on some writings of mine dating back to the 1970’s:
“It is the vision of a Galactic Empire which runs through my political life just as it is the quest to find and understand our human identity, and my own identity, and our relation to Nature, which runs through my personal and spiritual life, giving me the two aims which I consistently pursued since I was about thirteen years of age, regardless of where I was, what I was doing and how I was described by others or even by myself…”
For it was this aim of the exploration and the colonization of Outer Space, and my rather schoolboyish enthusiasm for it, which – together with the enjoyment of the struggle – inspired my fanaticism, my extremism, and which re-inspired me when, as sometimes occurred during my NS decades, my enthusiasm for politics, for a political revolution, waned, or when my intuitions, my feelings, concerning the numinous and my love of women – the dual inspiration for most of my poetry – became stronger than my political beliefs and my revolutionary fervour.
The aim, the purpose, this idealization, regarding Outer Space even partly motivated my study of and thence my conversion to Islam in 1998. For example, not long before that conversion, in an essay entitled Foreseeing The Future, I wrote:
” I firmly believe that Islam has the potential to create not only a new civilization, governed according to reason, but also a new Empire which could take on and overthrow the established world-order dedicated as this world-order is to usury, decadence and a god-less materialism […] I also believe that a new Islamic Empire could create the Galactic Empire, or at least lay the foundations of it. Perhaps the first human colonies on another world will have as their flag the Islamic crescent, a flag inscribed with the words, in Arabic, In the Name of Allah, The Compassionate, The Merciful.”
Thus, as when a National-Socialist, I dedicated myself to my ‘new cause’, to an ideal I idealistically carried in the headpiece of my head: the cause of Jihad, of disrupting existing societies as a prelude to manufacturing a new one. In this instance, a resurgent Khilafah.
As with National-Socialism, it was the ideal, the goal, the struggle, which was paramount, important; and I – like the extremist I was – hubriatically placed that goal, that ideal, that struggle for victory, before love, fairness, compassion, reason, and truth, and thus engendered and incited violence, hatred, and killing.
In addition, I always felt myself bound by honour to be loyal to either a cause, an ideology, or to certain individuals and so do the duty I had sworn by oath to do and be loyal to those I had sworn to be loyal to. Hence when doubts about my beliefs arose during my decades as a nazi I always had recourse to honour and so considered myself – even during my time as a monk – as a National-Socialist, albeit, when a monk, as a non-active one for whom there was ultimately no contradiction between the NS ethos and the ethos of a traditional Catholicism, for there was the Reichskonkordat andthe agreement Pope Pius XII reached with Hitler.
During my Muslim years I felt bound by the oath of my Shahadah; an oath which negated my NS beliefs and led me to reject racism and nationalism, and embrace the multi-racialism of the Ummah; and which general oath, together (and importantly) with a personal oath sworn a few years after my conversion, would always – until 2009 – bring me back, or eventually cause me to drift back, to Islam and always remind me of the duty I felt I was, as a Muslim, honour-bound to do.
This drift back toward Islam is what occurred after my musings in 2002. I tried to forget them, a task made difficult when later that year I went to live on a farm and also work on another nearby farm. For that living and such work brought a deep personal contentment and further intuitions and feelings, and a burgeoning understanding, regarding the numinous, and especially concerning Nature; some of which intuitions and feelings I again communicated by means of handwritten letters, mostly to the aforementioned lady.
For a while I saught to find a synthesis, studied Sufism, but was unable to find any satisfactory answers, and thus began an interior struggle, a personal struggle I made some mention of in Myngath. A struggle, a conflict, between my own intuitions, insights, and burgeoning understanding – regarding the numinous and human beings – and the way of faith and belief; between what I felt was a more natural, a more numinous way, and the necessary belief in Allah, the Quran, the Sunnah that Islam, that being Muslim, required.
For a while, faith and belief and duty triumphed; then I wavered, and began to write in more detail about this still as yet unformed ‘numinous way’. Then, yet again honour, duty, and loyalty triumphed – but only a while – for I chanced to meet and then fell in love with a most beautiful, non-Muslim, lady. And it was our relationship – but most of all her tragic death in May 2006 – that intensified my inner struggle and forced me to ask and then answer certain fundamental questions regarding my past and my own nature.
As I wrote at the time:
” Thus do I feel and now know my own stupidity for my arrogant, vain, belief that I could help, assist, change what was […] I know my blame, my shame, my failure, here. Thus am I fully humbled by my own lack of insight; by my lack of knowing; by an understanding of my selfishness and my failure – knowing myself now for the ignorant, arrogant person I was, and am. How hypocritical to teach, to preach, through writings, feeling as I do now the suffering of words.”
I did not like the answers about myself that this tragedy forced me to find; indeed, I did not like myself and so, for a while, clung onto Islam, onto being Muslim; onto the way of faith, of God, of ignoring my own answers, my own feelings, my own intuitions. For there was – or so it then seemed – expiation, redemption, hope, and even some personal comfort, there. But this return to such surety just felt wrong, deeply wrong.
For there was, as I wrote in Myngath,
” …one uncomfortable truth from which even I with all my sophistry could not contrive to hide from myself, even though I tried, for a while. The truth that I am indebted. That I have a debt of personal honour to both Fran and to Sue, who died – thirteen years apart – leaving me bereft of love, replete with sorrow, and somewhat perplexed. A debt to all those other women who, over four decades, I have hurt in a personal way; a debt to the Cosmos itself for the suffering I have caused and inflicted through the unethical pursuit of abstractions.
A debt somehow and in some way – beyond a simple remembrance of them – to especially make the life and death of Sue and Fran worthwhile and full of meaning, as if their tragic early dying meant something to both me, and through my words, my deeds, to others. A debt of change, of learning – in me, so that from my pathei-mathos I might be, should be, a better person; presencing through words, living, thought, and deeds, that simple purity of life felt, touched, known, in those stark moments of the immediacy of their loss.
But this honour, I have so painfully discovered, is not the abstract honour of years, of decades, past that I in my arrogance and stupid adherence to and love of abstractions so foolishly believed in and upheld, being thus, becoming thus, as I was a cause of suffering. No; this instead is the essence of honour, founded in empathy; in an empathy with and thus a compassion for all life, sentient and otherwise. This is instead a being human; being in symbiosis with that-which is the essence of our humanity and which can, could and should, gently evolve us – far away from the primitive unempathic, uncompassionate, beings we have been, and unfortunately often still are; far away from the primitive unempathic, uncompassionate, often violent, person I had been.”
Thus I was prompted – forced – to continue to develope my understanding in what began to be and became my own ‘numinous way’ and which thus and finally and, in 2009 publicly, took me away from Islam and my life as a Muslim.
Given that the essence of The Numinous Way is individual empathy, an individual understanding, the development of an individual judgement, and the living of an ethical way of life where there is an appreciation of the numinous, the more I reflected upon this ‘numinous way’ between 2011 and Spring 2012, the more I not only realized my mistakes, but also that it was necessary to remove, to excise, the detritus that had accumulated around the basic insights and the personal pathei-mathos that inspired me to develope that ‘numinous way’. Mistakes and detritus because for some time, during the development of that ‘numinous way’, I was still in thrall to some abstractions, still thinking in terms of categories and opposites, and still fond of pontificating and generalizing, especially about The State . I therefore began to re-express, in a more philosophical manner, the personal, the individual, the ontological, the ethical and spiritual nature, of The Numinous Way, and thus emphasized the virtues of humility, love, and of wu-wei – of balance, of tolerance, of non-interference, of individual interior (spiritual) reformation, of non-striving, of admitting one’s own uncertitude of understanding and of knowing.
The year-long [2011-2012] process of refinement, correction, and reflexion resulted in me re-naming what remained of my ‘numinous way’ the ‘philosophy of pathei-mathos’, and which philosophy I attempted to outline in the two texts Recuyle of the Philosophy of Pathei-Mathos and Summary of The Philosophy of Pathei-Mathos, the latter of which was also published under the title Conspectus of The Philosophy of Pathei-Mathos.
As I mentioned in Society, Politics, Social Reform, and Pathei-Mathos [Part Four of Reculye of the Philosophy of Pathei-Mathos] –
“Given that the concern of the philosophy of pathei-mathos is the individual and their interior, their spiritual, life, and given that (due to the nature of empathy and pathei-mathos) there is respect for individual judgement, the philosophy of pathei-mathos is apolitical, and thus not concerned with such matters as the theory and practice of governance, nor with changing or reforming society by political means […]
This means that there is no desire and no need to use any confrontational means to directly challenge and confront the authority of existing States since numinous reform and change is personal, individual, non-political, and not organized beyond a limited local level of people personally known. That is, it is of and involves individuals who are personally known to each other working together based on the understanding that it is inner, personal, change – in individuals, of their nature, their character – that is is the ethical, the numinous, way to solve such personal and social problems as exist and arise. That such inner change of necessity comes before any striving for outer change by whatever means, whether such means be termed or classified as political, social, economic, religious. That the only effective, long-lasting, change and reform is understood as the one that evolves human beings and thus changes what, in them, predisposes them, or inclines them toward, doing or what urges them to do, what is dishonourable, undignified, unfair, and uncompassionate.
In practice, this evolution means, in the individual, the cultivation and use of the faculty of empathy, and acquiring the personal virtues of compassion, honour, and love. Which means the inner reformation of individuals, as individuals.
Hence the basis for numinous social change and reform is aiding, helping, assisting individuals in a direct and personal manner, and in practical ways, with such help, assistance, and aid arising because we personally know or are personally concerned about or involved with those individuals or the situations those individuals find themselves in. In brief, being compassionate, empathic, understanding, sensitive, kind, and showing by personal example.”
The Philosophy of Pathei-Mathos
It is the philosophy of pathei-mathos which represents my weltanschauung. For I now consider that most of my writings, my pontifications, concerning ‘the numinous way’ – written haphazardly between 2002 and Spring 2012 – are unhelpful; or of little account; or irrelevant; or hubriatic; or detract from or obscure the basic simplicity of my weltanschauung, a simplicity I have endeavoured to express in Conspectus of The Philosophy of Pathei-Mathos.
24th April 2012
(Revised November 2012)
 During this study of communism, in the 1960’s, I began to learn Russian and would regularly listen to communist radio broadcasts such as those from Rundfunk der DDR, something I continued to do for a while even after becoming a National-Socialist. Indeed, on one occasion I wrote a letter to Radio Berlin which, to my surprise, was read out with my questions answered.
 As I have mentioned elsewhere – for example, in Myngath – this intuition regarding the Third Reich arose as a result of me reading an account of the actions of Otto Ernst Remer in July of 1944. For I admired his honour and his loyalty and his commitment to the duty he had sworn an oath to do. Here, I felt, was a modern-day Greek hero.
 These un-numinous, errorful, hubriatic, pontifications about ‘the state’ included essays such as the reprehensible January 2011 text The Failure and Immoral Nature of The State and the February 2011, text A Brief Numinous View of Religion, Politics, and The State.
Among the abstractions (categories) which needed to be excised from a supposedly abstraction-less and empathic numinous way were ‘the clan’, and ‘culture’, and the divisive category ‘homo hubris’, a divisive category I hubriatically pontificated about in essays such as the 2009 text Homo Hubris and the Disruption of the Numinous, based as that text was on an earlier, 2002, essay.
A pdf version of this text (c 245 kB) is available here – development-of-the-numinous-way.pdf
This article is based on – and summarizes and/or quotes from – several replies
sent to various correspondents during April of this year (2012)
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