A Change of Perspective


The Horae



Over the past decade there has been, for me, a complete change of perspective, for I have gone from upholding and violently propagating the racialism of National-Socialism - and encouraging the overthrow of the existing status quo through revolutionary insurrection - to the acceptance of empathy and compassion, and to that gentle, quiet, desire to cease to cause suffering, which form the basis for what I have called The Numinous Way, with this Numinous Way being apolitical, undogmatic, and considering both race and "the folk" as unethical abstractions which move us away from empathy and compassion and which thus obscure our true human nature.

Why unethical? Because The Numinous Way uncovers, through empathy, the nexion we, as individuals, are to all life, thus making us aware of how all life - sentient and otherwise - is connected and part of that matrix, that Unity, which is the Cosmos, and it is a knowing and appreciation of this connexion which is lost when we impose abstractions upon life, and especially when we judge other beings by a criteria established by some such abstraction. For this knowing and appreciation of our connexion to other life is the beginning of compassion, and a presencing - a manifestation - of our humanity, of our knowing of ourselves in relation to other life, and the Cosmos itself; and, thus, a placing of us, as individuals, in an ethical, and a Cosmic, perspective.

This change of my perspective - this personal change in me - arose, or derived, from several things: from involvement with and belief in, during the past decade, a certain Way of Life (Al-Islam), considered by many to be a religion; from thinking deeply about certain ethical questions whose genesis was reflecting upon my thirty years of violent political activism; and from a variety of personal events and experiences, two of which events involved the loss of loved ones, and one of which loss involved the suicide of my fiancée.

However, this change was a slow, often difficult, process, and there was to be, during this decade, a stubborn refusal, by me, to follow - except for short periods - where this change led me; a stubborn refusal to-be, except for short periods, the person I was shown to be, should-be, by and through this alchemical process of inner change. Thus was there a stubborn clinging to doing what I conceived to be my honourable duty, and it is only in the last few months that I have finally and to my own satisfaction resolved, in an ethical way, the dilemma of such a duty, thus ending my association with a particular Way of Life, which Way many consider a religion. (1)


        During this decade of inner reflexion, of great outward change - of lifestyle, occupation, belief, place of dwelling - there was a quite slow rediscovery of the individual I had been before my fanatical pursuit of a political cause became the priority of my life: the person behind the various rôles played or assumed, over more than three decades, for the purpose of attaining particular outer goals deriving from some abstraction, some ideal, or some other impersonal thing. That is, I gradually, over the past decade, ceased believing in a certain principle which I had formerly accepted; which principle I had placed before my own personal feelings; which principle I had used, quite deliberately, to change myself; and which principle I had stubbornly adhered to for almost four decades, believing that it was my honourable duty to do so.

This principle was that in order to attain one's "ideal world", certain sacrifices had to be made "for the greater good". In accord with this principle, I considered I had certain duties, and accordingly sacrificed not only my own, personal, happiness, but also that of others, including that of four women who loved me; and it is perhaps fair to conclude that it was this principle which made me seem to others to be, for three decades, a political fanatic, and - for many years after that - a kind of religious zealot. Indeed, it is probably even fairer to conclude that I was indeed such a fanatic and such a zealot, for, in the pursuit of some abstraction, some ideal, some notion of duty, some dogma, I deliberately controlled my own nature, a nature evident - over the decades - in my poetry; in my wanderings as a vagabond; in my initial enthusiasm as a Christian monk; in the tears cried upon hearing some sublime piece of music; in my love of Nature, and of women. That is, there were always times in my life when I reverted back to being the person I felt, I knew, I was; always times when I stopped, for a few months, or a year or maybe longer, interfering in the world; when I ceased to place a perceived duty before myself, and when I thus interacted with others, with the world, only in a direct, personal, empathic way sans some ideal, some dogma.


   Now, I have finally come to understand that this principle of idealism, the guiding principle of most of my adult life, is unethical, and therefore fundamentally wrong and inhuman. That is, it is a manufactured abstraction (2) a great cause of suffering, and that nothing - no idealism, no cause, no ideal, no dogma, no perceived duty - is worth or justifies the suffering of any living-being, sentient or otherwise. That it is empathy, compassion and a personal love which are human, the essence of our humanity: not some abstract notion of duty; not some idealism. That it is the impersonal interference in the affairs of others - based on some cause, some belief, some dogma, some perceived duty, some ideology, some creed, some ideal, some manufactured abstraction - which causes and greatly contributes to suffering, and which moves us far away from empathy and compassion and thus diverts us from our humanity and from changing ourselves, in a quiet way, into a more evolved, a more empathic and more compassionate, human being.


Thus, The Numinous Way - as now developed, and as explicated by me in the past year or so (3) - represents my true nature: the hard, difficult, re-discovery of what I had controlled, and lost; and, perhaps more importantly, an evolution of that personal nature as a result of my diverse experiences, my learning from my mistakes, and my empathic awareness of the suffering I have caused to others.

Hence, I have been, for many decades, wrong; misguided. Or, rather, I misguided myself, allowing idealism and a perceived duty to triumph over, to veil, my humanity. My good intentions were no excuse, even though, for nearly four decades, I made them an excuse, as idealists always do.  For, during all the decades of my various involvements - of my arrogant interference based on some abstraction - I sincerely believed I was doing what was "right", or "honourable", and that such suffering as I caused, or aided, or incited, was "necessary" for some ideal to be born in some "future".


But now my inescapable reality is that of a personal empathy, a personal compassion, a simple, quiet, letting-be; a knowing that such answers as I have, now, are just my answers, and that I have no duty other than to be human, to gently strive to be a better human being through reforming myself by quietly cultivating empathy and compassion. Of course, I do not expect to be understood, and probably will continue to be judged, by others, according to some, or all, of my former beliefs, involvements.

So I rest - tired, awake, exhausted, from days of work,
Worry, Dreams, and Thought
Resting while the hot Sun flows
And the fastly flowing nebulae of clouds, wind-spaked,
Grow tendrils to shape themselves with faces
Here:
One planet gasping as it gasps
Since the slaying by Homo Hubris never ever seems
To stop.


Too late the empathy to set us flowing
Back to love?
So much promise for so long undesired
I am left sad, warm, sleepy
While the Summer Sun brings peace enough
To sleep-me
As the circling Buzzard
Cries.

   So There Is Warm Sun




David Myatt
2010 CE  
(Revised 2455665.739)  



Notes:

(1) For almost four years - since Francine's suicide - I struggled with this dilemma of honour and duty, believing that it was my honourable duty to stubbornly adhere to the particular Way of Life I had embraced in the previous decade; and stubbornly adhere despite the conclusions of my own thinking regarding compassion and empathy, manifest as these conclusions were in the ethical, and non-racialist, Numinous Way that I had continued to develope. Thus did I during this period, and several times, publicly and in private re-affirm my commitment to that particular Way of Life, striving hard to forget my own answers, born from my thinking, my experiences, and especially from that personal tragedy, for surely these things were only a test, a trial, of my belief, my honour? Was it not therefore my duty to just humbly submit to الله, to thus acknowledge that my own thinking, my own conclusions based on experience, were flawed, the product of error and pride?

But, to paraphrase TS Eliot, here I am now, in the middle way I have devised for myself, having had many years, often wasted, the years between two wars within myself
Trying to use words, and every attempt
Is a wholly new start, and a different kind of failure

Thus, I have declared a still rather shaky new truce, a compromise: based on a treaty where I have (re)defined personal honour as a practical manifestation of empathy, of the desire to cease to cause suffering to living-beings, with such empathy and the compassion deriving from it a guide to living that awareness of ourselves as but one nexion to all Life and to the Cosmos, and which awareness, which Cosmic perspective, expresses both our true human nature and the potential we possess to change ourselves into higher, more evolved, beings.

I would like to believe that this new truce I have manufactured will hold, but I have believed that before, and been mistaken, and even now it occurs to me that my theory of ethics, my new definition of honour, is just that: mine, and that I may be wrong. Yet my experiences - my feeling for, my empathy with, the numinous (manifest for instance in sublime music or in a mutual personal love) - tell me I can only live what I feel, I know, I empathize with, and this now is presenced in my developed Numinous Way.


(2) Regarding abstractions – and how The Numinous Way understands them – see, for example, the essay On The Nature of Abstractions.

(3) See for example Synopsis of The Numinous Way. In respect of race, the following essay may be of interest: Empathy and The Immoral Abstraction of Race.

A basic introduction to my Numinous Way philosophy is given in the essay The Way of Pathei-Mathos.



Further Reading:

Myngath - The Autobiography of David Myatt
(pdf)