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

Extract From A Letter To A Friend



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

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

Botticelli - Madonna del Magnificat
Such A Needful Reminder

I saw an angel today. She was no ordinary angel this young woman: wheelchair bound – being pushed by an older women I took to be her mother – sitting quite still in an awkward pose, her barely fleshed bones only lightly covered by white flowing clothes which the warm soft wind of Summer billowed just ever so slightly. Her unmoving face, her deep-set eyes, seemed in that moment of my passing so sadly-gentle there was no way for me to stop the unexpected tears. So I embarrassed turned away there where so many sea-seekers thronged.

But what could should I have done, one holiday stranger to two others? Something other perhaps than that unbidden momentary recollection: there (Summum Silentium) after Compline forty years before kneeling on the stone floor of the Chapel giving inner voice to a needful prayer:

Salve, Regina, Mater misericordiæ,
vita, dulcedo, et spes nostra, salve.
Ad te clamamus exsules filii Hevæ,
Ad te suspiramus, gementes et flentes
in hac lacrimarum valle.

So yet again I am humbled by mistakes, riven with such a known unknowing that I feel again the infortunity of life and the need for my many expiative years: I am no one to explain so little to any since there seems to be only intimations that sometimes may presence like that angel.

David Myatt

Towards Understanding Physis

Since the concept of physis – φύσις – is central to my philosophy of pathei-mathos, it seems apposite to offer a more detailed explanation of the concept, and my usage of it, than I have hitherto given, deriving as the term does from Ancient Greece and used as it is by Heraclitus, Aristotle, and others, and occurring as it does in texts such as the Pœmandres and Ιερός Λόγος tractates of the Corpus Hermeticum.




° Preface
° I. Toward Understanding Physis
° II. Some Conjectures Concerning Our Nexible Physis
° III. Just Passing By
° IV. Personal Reflexions On Some Metaphysical Questions
° V. Some Notes on Aristotle, Metaphysics, 1015α
° VI. Some Notes on Aristotle, Metaphysics, 987β
° VII. Concerning Tractate IV, Corpus Hermeticum
° VIII. Extremism, Terrorism, Culture, And Physis: A Question Of Being
° IX. The Manner of My Dying
° X. Memories of Manual Labour
° XI. A Perplexing Failure To Understand
° XII. Finis: In Loving Memory of Susan and Frances

This work consists of some recent (2014-2015) philosophical and – as the title indicates – autobiographical essays and extracts from private letters, some of which have been previously published via the medium of the internet. Musings now compiled together and published in this format since (to paraphrase what I wrote in one essay) I do so still chunter on – partly in hope, partly in expiation – about empathy and various aspects of the culture of pathei-mathos, especially ancient Greece. For such musings are all I now seem to have, as an artist or musician or a poet have their artisements. The essay Towards Understanding Physis, and the two notes on the Metaphysics of Aristotle – 987β and 1015α, and dealing as they do with physis – are intended to compliment not only my essay Personal Reflexions On Some Metaphysical Questions (included here), my translations of the Poemandres and Ιερός Λόγος tractates of the Corpus Hermeticum, but also my philosophy of pathei-mathos in which physis plays a central philosophical role.


Image credit: NASA. Earth and Moon as seen from the departing Voyager interplanetary spacecraft

A pdf of this essay is available here – dwm-some-metaphysical-questions.pdf

gold funerary tablet (c. 200 BCE) found at Eleutherna, Crete

  Personal Reflexions On Some Metaphysical Questions

The cosmogony described in the Ιερός Λόγος tractate of the Corpus Hermeticum answers certain interesting and important metaphysical questions in a particular and ancient way:

Δόξα πάντων ὁ θεὸς καὶ θεῖον καὶ φύσις θεία. ἀρχὴ
τῶν ὄντων ὁ θεός καὶ νοῦς καὶ φύσις καὶ ὕλη, σοφία εἰς
δεῖξιν ἁπάντων ὤν· ἀρχὴ τὸ θεῖον καὶ φύσις καὶ ἐνέργεια
καὶ ἀνάγκη καὶ τέλος καὶ ἀνανέωσις […]

τὸ γὰρ θεῖον ἡ πᾶσα κοσμικὴ σύγκρασις φύσει ἀνανεου-
μένη· ἐν γὰρ τῷ θείῳ καὶ ἡ φύσις καθέστηκεν

The numen of all beings is theos: numinal, and of numinal physis.
The origin of what exists is theos, who is Perceiveration and Physis and Substance:
The sapientia which is a revealing of all beings.
For the numinal is the origin: physis, vigour, incumbency, accomplishment, renewance […]

The divine is all of that mixion: renewance of the cosmic order through Physis
For Physis is presenced in the divine
. (1)

All such ‘theological’ answers – from classical Greco-Roman paganism and mysticism to Gnosticism to Christianity and Islam – lead us to enquire (i) if Being – whether denoted by terms such as acausal, born-less, θεός The One, The Divine, God, The Eternal, Mονάς – can be apprehended (or defined) by some-things which are causal (denoted by terms such as spatial, temporal, renewance), and (ii) whether this ‘acausal Being’ is the origin or the genesis or ‘the artisan’ (2) or the creator of both causal being (including ‘time’, and ‘change’) and of causal living beings such as ourselves.

That is, (i) has causal spatially-existing being ’emerged from’ – or been created by – acausal Being, and (ii) are causal beings – such as ourselves – an aspect or emanation of acausal Being?

My admittedly fallible understanding now, after some years of reflexion and based as it is on my limited knowledge, is that formulating such a question in such terms – causal/acausal; whole/parts; eternal/temporal; ipseity/unity; emergent from/genesis of – is a mis-apprehension of what-is because such denoting is ‘us as observer’ (i) positing, as Plato did, such things as a theory regarding ‘the ideal’ (3), and/or (ii) constructing a form or abstraction (ἰδέᾳ) which we then presume to project onto what is assumed to be ‘external’ to us, both of which present us with only an illusion of understanding and meaning because implicit in such theories and in all such constructed forms are (i) an opposite (an ‘other’) and (ii) the potentiality for discord (dialectical or otherwise) between such opposites and/or because of a pursuit of what is regarded as ‘the ideal’ of some-thing. Hence, perhaps, why Heraclitus is reported to have written:

εἰδέναι δὲ χρὴ τὸν πόλεμον ἐόντα ξυνόν, καὶ δίκην ἔριν, καὶ γινόμενα πάντα κατ΄ ἔριν καὶ χρεώμενα

One should be aware that Polemos pervades, with discord δίκη, and that beings are naturally born by discord. [Fragment 80]

πάντα δὲ γίνεσθαι καθ᾽ εἱμαρμένην καὶ διὰ τῆς ἐναντιοδρομίας ἡρμόσθαι τὰ ὄντα

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

In effect, our innate assumption of our existence as sentient individuals – separate from ‘the other’, be that other Being itself or other beings – leads us and has led us to formulate and to strive to answer certain metaphysical questions in a particular way. That is, from the position of an ‘observer’ whose answers are dependant on postulated concepts described or denoted by words such as ‘time’, ‘change’, God, theos/theoi, and ‘the ideal’.

Is it therefore possible for us to discover our being, our physis – in effect, know Reality and discover the meaning of our existence – without such postulations, be they metaphysical or theological or otherwise? My fallible answer, based as it is on my limited knowledge and my own experience, is that it is possible; and possible by means of empathy and pathei-mathos. However, by necessity – given the personal (local) horizon of both empathy and pathei-mathos (4) – the knowing so revealed is (i) only our personal fallible answer, and also is (ii) always sans denotatum (5), a wordless empathic knowing that cannot be expressed (by words, terms) without in some way distorting it or denuding it of such numinosity as has been personally discovered (revealed) by empathy and pathei-mathos.

For empathy and pathei-mathos incline us to suggest that ipseity is an illusion of perspective: that there is, fundamentally, no division between ‘us’ – as some individual sentient, mortal being – and what has hitherto been understood and named as the Unity, The One, God, The Eternal. That ‘we’ are not ‘observers’ but rather Being existing as Being exists and is presenced in the Cosmos. That thus all our striving, individually and collectively when based on some ideal or on some form – some abstraction and what is derived therefrom, such as ideology and dogma – always is or becomes sad/tragic, and which recurrence of sadness/tragedy, generation following generation, is perhaps even inevitable unless and until we live according to the wordless knowing that empathy and pathei-mathos reveal. In this matter, Heraclitus perhaps had something interesting to say, again:

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. [Fragment 1]

What, therefore, is the wordless knowing that empathy and pathei-mathos reveal? It is the knowing manifest in our human culture of pathei-mathos. The knowing communicated to us, for example, by art, music, literature, and manifest in the lives of those who presenced, in their living, compassion, love, and honour. Germane to this knowing is that – unlike a form or an abstraction – it is always personal (limited in its applicability) and can only be embodied in and presenced by some-thing or by some-one which or who lives. That is, it cannot be abstracted out of the living, the personal, moment of its presencing by someone or abstracted out from its living apprehension by others in the immediacy-of-the-moment, and thus cannot become ‘an ideal’ or form the foundation for some dogma or ideology or supra-personal faith.

Plato, Art, and The Ideal

Since art can wordlessly communicate to us the wisdom, and the knowing of Reality, revealed individually by both empathy and the culture of pathei-mathos, it seems apposite to briefly consider Plato’s rather influential notions of τὸ καλόν (of beauty) and of ‘the ideal’.

As Isocrates wrote of Helen of Troy:

κάλλους γὰρ πλεῖστον μέρος μετέσχεν, ὃ σεμνότατον καὶ τιμιώτατον καὶ θειότατον τῶν ὄντων ἐστίν.

Of all things valued, numinous, and divine, she had the greatest share: beauty. [Encomium, 54]

However, with Plato, τὸ καλόν becomes impersonal, even when the subject he is writing about is human ‘nobility’. That is, it becomes something unrelated to what is personally known and proven (revealed) by what is real (as for example in the deeds of a real-life individual).  For Plato, it is related to or manifests ἀρετή (‘virtue’), which in his philosophy becomes a hypothesized abstraction which a person may or may not possess and which, it is claimed, can be ‘brought into being’ by other abstractions, such as a Republic.

Thus, in Phaedo (78b), Plato writes about αὐτὸ τὸ καλόν and about αὐτὸ ἕκαστον ὃ ἔστιν: that is, of ‘abstract’ (true, ideal) beauty and of ‘abstract’ (true, ideal) being.  In Kratylus 389d he has Socrates talk about ‘true, ideal’ naming (denotatum) – βλέποντα πρὸς αὐτὸ ἐκεῖνο ὃ ἔστιν ὄνομα.

Also in Kratylus (386d-386e), Plato has Socrates say:

μήτε ἑκάστῳ ἰδίᾳ ἕκαστον τῶν ὄντων ἐστίν δῆλον δὴ ὅτι αὐτὰ αὑτῶν οὐσίαν ἔχοντά τινα βέβαιόν ἐστι τὰ πράγματα

 Each being has their own mode [of being] which is constant, and which is neither caused by nor related to us.

Furthermore, he writes that:

πρῶτον μὲν ἀεὶ ὂν καὶ οὔτε γιγνόμενον οὔτε ἀπολλύμενον, οὔτε αὐξανόμενον οὔτε φθίνον (Symposium 210e – 211a)

Firstly, it always exists, and has no genesis. It does not die, does not grow, does not decay.

ἀρχόμενον ἀπὸ τῶνδε τῶν καλῶν ἐκείνου ἕνεκα τοῦ καλοῦ ἀεὶ ἐπανιέναι, ὥσπερ ἐπαναβασμοῖς χρώμενον (Symposium 211c)

Starting from that beauty, that person must – because of such beauty – always as by a ladder move on, upwards.

While many other examples could be adduced, it does seem evident that Plato posits some abstraction – whether described by him in terms such as ἰδέᾳ, εἶδος, or involving αὐτὸ (i.e. form, ideal, ‘true’/of itself) – and which abstraction, because it has no genesis, does not die, does not grow, and yet which invokes change – a moving-on by or discord resulting from the pursuit of such an ideal by individuals – is independent of and often damaging to our living (and thus numinous) reality as individual diverse human beings possessed of the faculty of empathy and able to learn from the culture of pathei-mathos.

In contrast, when Aristotle, in an oblique reference to Plato, writes τοῦ δὲ καλοῦ μέγιστα εἴδη τάξις καὶ συμμετρία καὶ τὸ ὡρισμένον (6) he is referring to what is real, what actually exists – ὥστε διὰ τοῦτο ὀρθῶς οἱ γεωμέτραι λέγουσι καὶ περὶ ὄντων διαλέγονται καὶ ὄντα ἐστίν: διττὸν γὰρ τὸ ὄν. That is, to the beauty of geometry as manifest, for example, by geometricians when – as in Euclid’s Elements – they make logical deductions from schemata and harmony and consonancy. Aristotle goes on to write that τὸ καλόν is especially revealed (δείκνυμι) in mathematics: ἃ μάλιστα δεικνύουσιν αἱ μαθηματικαὶ ἐπιστῆμαι.

Also, when Aristotle deals with ἀρετή he considers it a μέσον (meson, median, a balance between ‘being’ (actually existing) and ‘not-being’ (a potentiality), qv. Metaphysics 9.1051a) and thus discards Plato’s εἶδος of an abstractive ‘good’ and ‘bad’. Which discarding was an excellent philosophical beginning given how Plato’s abstractive ‘ideal’ of some-thing with its implication that a person “must – because of that ideal – always as by a ladder be moving on, upwards,” is and has been the genesis of discord and suffering.

Empathy and pathei-mathos, however, emphasize the importance of living in the “immediacy of the personal, living, moment”, sans the pursuit of some ideal or of some assumed perfection; with what is ‘good’ being not some abstraction denoted by some faith, dogma, ideal, ideology, or by some collocation of words, but rather is a function of, a wordless revealing by, our personal, our individual, empathic horizon, by our pathei-mathos, and by the collected human pathei-mathos of millennia manifest as that is in the culture of pathei-mathos. Which revealing is that what-lives is more important that any ideal, than any abstraction or form, with ‘the good’ simply being that which does not cause suffering to, or which can alleviate the suffering of, what-lives, human and otherwise.

Thus the ‘meaning’ of our physis, of our living, so revealed, is just that of a certain way of living; a non-defined, non-definable, very personal way of living, only relevant to us as an individual where we – appreciating our human culture of pathei-mathos, and thus appreciative of art, music, literature, and other emanations of the numinous – incline toward not causing suffering and incline (by means of empathy, compassion, and honour) toward alleviating such suffering as we may personally encounter in the “immediacy of the personal, living, moment”.

David Myatt
March 2015
(Revised JD2457094.73)

The genesis of this essay was some correspondence, in February and March 2015, with an academic, and which correspondence concerned certain metaphysical questions. I have paraphrased parts of, or utilized quotations from, or rewritten certain passages from, several of my replies. All translations (and errors) are mine.


(1)  Myatt, David, Ιερός Λόγος: An Esoteric Mythos. 2015. ISBN 978-1507660126.

(2) In respect of theos as artisan (δημιουργόν) qv. the Corpus Hermeticum; for example Poemandres 11.

(3) qv. Plato, Art, and The Ideal, below.

(4) The ‘local horizon of empathy’ is a natural consequence of my understanding of empathy as a human faculty, albeit a faculty that is still quite underdeveloped. For what empathy provides – or can provide – is a very personal wordless knowing in the immediacy-of-the-living-moment. Thus empathy inclines us as individuals to appreciate that what is beyond the purveu of our empathy – beyond our personal empathic knowing of others, beyond our knowledge and our experience, beyond the limited (local) range of our empathy and that personal (local) knowledge of ourselves which pathei-mathos reveals – is something we rationally, we humbly, accept we do not know and so cannot judge or form a reasonable, a fair, a balanced, opinion about.

For empathy, like pathei-mathos, lives within us; manifesting, as both empathy and pathei-mathos do, the always limited nature, the horizon, of our own knowledge and understanding.

(5) Denotatum – from the Latin, denotare – is used here in accord with its general meaning, which is “to denote or to describe by an expression or a word; to name some-thing; to refer that which is so named or so denoted.”

(6) Metaphysics, Book 13, 1078a. “The most noticeable expressions of kalos are schemata and harmony and consonancy.”


Further reading:

Aristotle, Metaphysics, 987b

Aristotle, Metaphysics, 1015α

Image credit:
Gold funerary tablet (c. 200 BCE) found at Eleutherna, Crete,
of the kind presumed to be associated
with an aural ἱερός λόγος (esoteric mythos),
all of which funerary items have inscriptions similar to the following:
Γῆς παῖς εἰμι καὶ Οὐρανοῦ ἀστερόεντος
(I am a child of Gaia and the starry heavens)


Some Conjectures Concerning Our Nexible Physis

Given that we human beings are a sentient species, an interesting question is whether we have, over the past three thousand years, fundamentally changed. Changed in physis sufficient to enable us to avoid what our thousands of years old human culture of pathei-mathos informs us is unwise. For example, around 700 BCE Hesiod wrote:

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 [the goddess] 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. [1]

Certainly, in the many intervening centuries, some individuals – from adversity, or otherwise – have learned to avoid hubris and be fair, as is evident in our ever-growing human culture of pathei-mathos. But have we as a species, en masse, learned anything physis-changing – and learned by ourselves or by virtue of being instructed or educated – from the likes of Hesiod, Aeschylus, Sophocles, Herodotus, Thucydides, Aristotle, Pliny, and Cicero; from the Rig-Veda; from the teachings of Siddhartha Gautama and Lao Tzu; from the gospel narratives of the life and crucifixion of Jesus of Nazareth; from the music of JS Bach; from the art of Botticelli, Hokusai, and van Gogh; from the literature of the likes of Jane Austen, Solzhenitsyn, and Mariama Bâ; from the thousands and thousands and thousands of armed conflicts, wars, and invasions, of the past three thousand years; from the individual stories of suffering – of rape, torture, murder, starvation, theft, humiliation – traumatically recounted year after year, decade following decade, and century after century?

If we human beings – we mortals – have in sufficient numbers so learned and so changed, is that change qualifiable? My own, admittedly fallible, view is that it is qualifiable; with my tentative suggestion – the conclusion of some years considering the matter – being that it is by how we as individuals perceive, how we understand, and how we humans as a result of such a new perceiveration externally manifest (in terms of, for example, our societies, our attitudes, and our laws) the muliebral virtues and thus the position of women and gender roles in general. Qualifiable in this way because – at least according to my own learning, and my understanding of the culture of pathei-mathos – of our nexible physis.

For our physis – our being, as mortals, and thus our character as individuals – is not only subject to enantiodromia:

“[to] the revealing, the process, of perceiving, feeling, knowing, beyond causal appearance and the separation-of-otherness and thus when what has become separated – or has been incorrectly perceived as separated – returns to the wholeness, the unity, from whence it came forth. When, that is, beings are understood in their correct relation to Being, beyond the causal abstraction of different/conflicting ideated opposites, and when as a result, a reformation of the individual, occurs. A relation, an appreciation of the numinous, that empathy and pathei-mathos provide, and which relation and which appreciation the accumulated pathei-mathos of individuals over millennia have made us aware of or tried to inform us or teach us about,” {2}

but also, as I have mentioned elsewhere, because my thesis is that

“it is the muliebral virtues which evolve us as conscious beings, which presence sustainable millennial change. Virtues such as empathy, compassion, humility, and that loyal shared personal love which humanizes those masculous talking-mammals of the Anthropocene, and which masculous talking-mammals have – thousand year following thousand year – caused so much suffering to, and killed, so many other living beings, human and otherwise.” {3}

Considered in such qualifiable terms, there do appear to be some promising signs: for it does seem that several modern societies are – via more and more individuals acquiring a new perceiveration and thence a new understanding – slowly moving toward that equality between men and women, that rejection of stereotypical gender roles, that recognition of the importance – of the necessity – of the muliebral virtues; which, combined, manifest an enantiodromiacal change in our human physis and which change, which balancing of the masculous with the muliebral, consequently could evolve us beyond the patriarchal ethos, and the masculous societies, which have been such a feature of human life on this planet for the past three thousand years, genesis as that ethos and those societies have been of so much grieving.

Which leads to interesting questions, to which I admit I have no answers. Questions such as whether we can, en masse, so change, and whether – if we can so change or are so slowly changing – it will take us another three thousand years, or more, or less, to live, world-wide, in societies where fairness, peace, and compassion, are the norm because the males of our species – perhaps by heeding Fairness and not obliging Hubris, perhaps by learning from our shared human culture of pathei-mathos – have personally, individually, balanced within themselves the masculous with the muliebral and thus, because of sympatheia, follow the path of honour. Which balancing would naturally seem to require a certain conscious intent.

What, therefore, is our intent, as individual human beings, and can our human culture of pathei-mathos offer us some answers, or perchance some guidance? As an old epigram so well-expressed it:

θνητοῖσιν ἀνωΐστων πολέων περ οὐδὲν ἀφραστότερον πέλεται νόου ἀνθρώποισι

“Of all the things that mortals fail to understand, the most incomprehensible is human intent.” {4}

Personally, I do believe that our human culture of pathei-mathos – rooted as it is in our ancient past, enriched as it has been over thousands of years by each new generation, and informing us as it does of what is wise and what is unwise – can offer both some guidance and some answers.

David Myatt
September 2014


1. Hesiod, Ἔργα καὶ Ἡμέραι [Works and Days], vv 213-218. My translation. Some notes on the translation:

a. δίκη. The goddess of Fairness/Justice/Judgement, and – importantly – of Tradition (Ancestral Custom). In this work, as in Θεογονία (Theogony), Hesiod is recounting and explaining part of that tradition, one important aspect of which tradition is understanding the relation between the gods and mortals. Given both the antiquity of the text and the context, ‘Fairness’ – as the name of the goddess – is, in my view, more appropriate than the now common appellation ‘Justice’, considering the modern (oft times impersonal) connotations of the word ‘justice’.
b. Mischief. The sense of ἄτῃσιν here is not of ‘delusion’ nor of ‘calamities’, per se, but rather of encountering that which or those whom (such as the goddess of mischief, Ἄτη) can bring mischief or misfortune into the ‘fortunate life’ of a ‘fortunate mortal’, and which encounters are, according to classical tradition, considered as having been instigated by the gods. Hence, of course, why Sophocles [Antigone, 1337-8] wrote ὡς πεπρωμένης οὐκ ἔστι θνητοῖς συμφορᾶς ἀπαλλαγή (mortals cannot be delivered from the misfortunes of their fate).
c. δίκαιος. Honour expresses the sense that is meant: of being fair; capable of doing the decent thing; of dutifully observing ancestral customs. A reasonable alternative for ‘honour’ would thus be ‘decency’, both preferable to words such
as ‘just’ and ‘justice’ which are not only too impersonal but have too many inappropriate modern connotations.
d. νήπιος. Literal – ‘young’, ‘uncultured’ (i.e. un-schooled, un-educated in the ways of ancestral custom) – rather than metaphorical (‘foolish’, ignorant).

2. The Numinous Way of Pathei-Mathos, 2013.

3. Some Questions For DWM, 2014.

4.  Vitae Homeri, Epigrammata V.  My (poetic, non-literal) translation.


Further Reading

Education And The Culture of Pathei-Mathos

The Numinous Way of Pathei-Mathos

One Vagabond In Exile From The Gods

Image credit:
The British Library. First page of the Gospel of John,
from the 1526 Peter Schoeffer printing of William Tyndale’s English translation.