Some Notes on The Politics and Ideology of Hate

According to the Philosophy of The Numinous Way


The ethical criteria of The Numinous Way will be used to consider the politics [1] and the ideology [2] of hate - that is, to consider: (i) those beliefs and/or ideas which produce or which engender or which incite [3] in people an intense dislike of or an extreme or violent aversion to some other people or group and/or of or toward opposing beliefs and/or toward opposing ideas; and (ii) the actions and the political activities of those motivated by or pursuing some ideology that inclines them toward hatred or which produces hatred.

Specific examples will be restricted to two sets of beliefs/ideas, firstly that conventionally termed 'extreme right-wing'/fascist/neo-nazi, and secondly that conventionally termed radical Islam[4], and so restricted for the simple reason that I have personal practical experience of such beliefs/ideas and have also studied them in detail. In the former case, my experience and study amounts to some thirty years; in the latter case, to around nine years.

The Criteria of The Numinous Way

The criteria of The Numinous Way is the revealing - the insight, the knowing, the understanding, the feeling - that the faculty of empathy provides when we, as an individual, personally interact with another living being over a certain period of time. What is thus discovered by means of empathy is sympatheia - a numinous sympathy with the-living-other - and how, as an individual, we are an affecting connexion to all life, and thus how our assumed separation, as an individual, is an illusion, a manifestation of hubris. We therefore become aware of how we affect or can affect others; how they affect or can affect us; and of how their suffering, their pain, their joy, their grief, is ours beyond the barrier of our inner and our outer egoist.

This discovery, this revealing, thus inclines us toward compassion, kindness, humility, gentleness, love, tolerance, peace, fairness, wu-wei [5], and toward being non-judgemental in respect of those we do not personally know and thus have no experience of, have had no empathic contact with. For it is empathy - the close and the extended personal interaction with individuals, on an individual basis, that empathy requires - that is the natural and the moral way of assessing, of really knowing, another human being.

This means two important things. First, that we treat human beings in a human way - that is, as individuals, recognizing that they are unique or have the potential to become unique; that they, like us, can and do suffer pain, grief, sadness, joy; that they, like us, have hopes, dreams. Second, that all individuals we do not personally know are or should be presumed to be 'innocent', unjudged, and so are to be given the benefit of the doubt; for this presumption of innocence - until personal experience and empathic individual knowing of them prove otherwise - is the fair, the honourable, the moral thing to do.

The Ideology and Politics of Hate

For an ideology to cause, provoke, or incite hatred - or which inclines people toward hatred or which of itself embodies hate - it is logical to assume that there has to be two components at work given that hatred is an intense personal emotion which can predispose a person or persons toward or cause anger and thence violence, and given that an ideology by its nature is supra-personal, that is, a coherent, organized, and distinctive set of beliefs and/or ideas or ideals.

My experience leads me to suggest that the first component is prideful identity, and that the second component is the ideal, the goal, of the ideology. For this given and accepted identity is always supra-personal and always imparts a needed sense of belonging, a meaning to life, just as the goal, the ideal, involves individuals committing themselves in a manner which vivifies, removes doubt, and imparts a sense of purpose, with the result that individuality becomes subsumed with duty and loyalty to the goal, the ideal, given a high priority in the life of the individual.

Ideologies such as National-Socialism - new or old - and radical Islam are predicated on identity, a pride in that identity, and on the need to affirm that identity through practical deeds. In the case of National-Socialism, there is a personal identification with one's assumed race, a pride in what is believed to be the achievements and the potential of this race, and a desire to aid one's race and its 'destiny' by opposing 'race-mixing'. In the case of radical Islam, there is the sense of belonging to the Ummah, a 'comradeship', a certain pride in Islam and its superiority; a feeling of the need to undertake or at least support Jihad, and a desire to counter the kuffar in practical ways, all deriving from the belief that this is what Allah has commanded we do.

The identity so assumed or presumed produces or can produce resentment, anger - caused by a perceived or a felt disparity between the now and the assumed ideal, past or future.

For an essential part of such ideologies is that it is believed that in the past some posited ideal community or society or people or way of life existed and that the present is a deviation from or a loss of the 'perfection' that then existed; a deviation or a loss that the ideology explains by the assumption of a simple cause and effect, or several simple causes and effects, a simple linearity between the now and the goal (future) and/or the idealized past. Thus the problems or the conditions of the present are assumed to have certain identifiable supra-personal causes, just as the path to the goal is regarded as requiring that those causes be dealt with. In addition, these causes are often or mostly the work of 'others'; not our fault, but instead the result of 'our enemies', and/or of some opposing ideology. That is, someone, or some many, or some 'thing', is or are to blame.

Hence in order to return to this past perfection - or in order to create a new form of this past perfection, this past ideal, or in order to create a new perfection inspired by some past ideal - our enemies, and/or opposing ideologies and those adhering to them, must be dealt with. There must therefore be struggle; the notion of future victory; and at the very least political activity and propaganda directed toward political goals - a moving toward regaining the authority, the power, the influence which supporters of an ideology believe or assume they and their kind have lost and which they almost invariably believe are now 'in the hands of their enemies' and/or of traitors and 'heretics'.

In effect, perceived enemies, those having authority/power, and those perceived as adhering to opposing or detrimental ideologies/beliefs or living in a manner seen as detrimental, become dehumanized, are judged en masse in a prejudiced manner, and become disliked, with this dislike naturally - because of the struggle for 'victory' - becoming intolerance, harshness, and thence, almost invariably at some time, turning to anger thence to hatred with such hatred often resulting in violence against individual 'enemies'. [6]

Such hatred and intolerance are the natural, the inevitable, consequence of all ideologies founded on notions of identity which glorify past glories or past perfections, which posit some abstract goal or some future ideal and which involve a struggle against enemies to achieve such a goal or such an ideal.

For there is symbiosis, an empowering of the individual, with the very notion of identity and meaning being dependant on notions about past glories, on inclusion/exclusion, on notions of superiority/inferiority, on posited enemies, on obstacles, and of a striving, a struggle, for an ideal, for some posited goal. And vice versa. This is the intoxicating elixir of extremism, a symbiosis born of, which engenders and which flourishes on division, divide, intolerance, pride, struggle, goals, and hate; a division, divide, an intolerance, a hatred, that possibly are at their worst, their most vitriolic, when based on ethnicity, or involve religions, or involve perceived or assumed 'heretical' divisions within a religion.

            In terms of nazi and neo-nazi ideology for example, Aryans are and have been 'the light-bearers of civilization'; the enemies are the Jews and their machinations, inferior non-Aryan races, and ideologies such as 'multi-culturalism' and liberalism; while the goal is a racially pure Aryan nation, and/or a strong and militarized National-Socialist State with a mission, a destiny, to 'civilize' the world through kampf.

In terms of modern right-wing extremism, as manifest for example by certain nationalist political groups in European countries, the 'civilization of the West' - in which many such groups now include Israel [7] - is the ideal because it is morally superior; the enemies (the hated inferiors) are Muslims and other 'immigrants'; with an idealized and resurgent 'European culture and identity' (manifest in strong nation-States of 'native Europeans' and/or in a return to communities based on 'European traditions') having replaced the nazi/fascist ideal of a National-Socialist/Fascist State and with 'past glories' celebrated and idealized and used to motivate and inspire pride and develope a sense of urgency about the 'threat' posed by enemies and by the loss of national/cultural 'identity'.

In terms of radical Islam, the enemies (the hated inferiors) are Amerika, Israel, Muslim collaborators, and decadent kuffar, with the goal being a resurgent Khilafah or at least the implementation of Shariah as the only law at first in Muslim lands and then elsewhere.

A Numinous Approach

Activists and even many supporters of such ideologies find meaning, worth, identity, empowerment, in the inclusion, in the collectivity, the belonging, that such ideologies assert or assume, and thus their knowing of themselves and of others, and thence their 'ethics' (or lack of ethics) are or become determined by the boundaries set by such ideologies. The boundaries of enemies; of traitors; of those 'different from us/inferior to us'; of obstacles to be overcome in the struggle toward victory; of sacrifice for the cause; of conformity to guidelines for living laid down by a leader or leaders or ideologues or 'the party' or set out in some political programme, or book, or tract, or speech, or manifesto.

What therefore is lost or tends to become lost because of such boundaries, such collectivity, is empathy; wu-wei; notions of the innocence - the non-judgement - of those we do not personally know; sympatheia with others on an individual basis; and a desire to treat every human being as an individual sans all ideological boundaries, sans all prejudice, sans abstractions of inclusion/exclusion, sans all notions of 'them' and 'us', and sans all rhetoric and propaganda about a struggle for victory, and about the 'urgency of the situation'.

For such ideologies manifest the-separation-of-otherness and which error of hubris is the foundation, the essence, of all abstractions[8], and which separation-of-otherness is the genesis of supra-personal, ideological, hatred and intolerance, usurping as such ideologies do with their collective empowerment and their supra-personal authority the empathy of the individual, the unique individual judgement that arises from such empathy, the necessity of interior personal spiritual (numinous) development, and the wu-wei, the compassion, the fairness, the tolerance, the humanity, that empathy by its revealing inclines us toward.

As such, those ideologies, born of and manifesting hubris, ignoring or disrespectful as they are of the numinous, and attempting as they do to redefine the ethical, are therefore - it seems to me - immoral, and lamentable.

David Myatt
2012 ce

The Politics and Ideology of Hate (Part Two)

A Rejection of Extremism



[1] Politics, as used here, means both of the following, according to context. (i) The theory and practice of governance, with governance itself founded on two fundamental assumptions; that of some minority - a government (elected or unelected), some military authority, some oligarchy, some ruling elite, some tyrannos, or some leader - having or assuming authority (and thus power and influence) over others, and with that authority being exercised over a specific geographic area or territory. (ii) The activities of those individuals or groups whose aim or whose intent is to obtain and exercise some authority or some control over - or to influence - a society or sections of a society by means which are organized and directed toward changing/reforming that society or sections of a society in accordance with a particular ideology.

Ideology, as used here, means a coherent, organized, and distinctive set of beliefs and/or ideas or ideals, and which beliefs and/or ideas and/or ideals pertain to governance, and/or to society, and/or to matters of a philosophical or a spiritual nature.

The term society, as used here, means a collection of people who live in a specific geographic area or areas and whose association or interaction is mostly determined by a shared set of guidelines or principles or beliefs, irrespective of whether these are written or unwritten, and irrespective of whether such guidelines/principles/beliefs are willingly accepted or accepted on the basis of acquiescence.

[2] For the usage, here, of the term ideology see footnote 1.

[3] Incitement is used here in the sense of 'to instigate' or to provoke or to cause or to 'urge others to'.

[4] By radical Islam is meant the belief that practical Jihad against 'the enemies of Islam' and the occupiers of Muslim lands is an individual duty incumbent upon every able-bodied Muslim; that Muslims should live among Muslims under the guidance of Shariah; that Muslims should return to the pure guidance of Quran and Sunnah and distance themselves from the ways and the influence of the kuffar. Many radical Muslims also support the restoration of the Khilafah and are intolerant of those Muslims they consider have allied themselves with the kuffar.

[5] Wu-wei is an important part of The Numinous Way, with the term being used to mean a personal ‘letting-be’ deriving 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, 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 practice, wu-wei is the cultivation of a certain (empathic, numinous) perspective – that life, things/beings, change, flow, exist, in certain natural ways which we human beings cannot change however hard we might try; that such a hardness of human trying, a belief in such hardness, is unwise, un-natural, upsets the natural balance and can cause misfortune/suffering for us and/or for others, now or in the future. Thus success lies in discovering the inner nature (the physis) of things/beings/ourselves and gently, naturally, slowly, working with this inner nature, not striving against it.

[6] One aspect of all extremist ideologies, of the politics and ideologies of hate, that has intrigued me for some time is their explicit or their implicit patriarchal ethos; their masculine bias; their stridency, their lack of not only empathy but also of those qualities that are ineluctably feminine, caring, nurturing, and thus which tend toward balancing the hubriatic male qualities such as harshness, fanaticism, kampf, and militarism, which such ideologies laud.

This bias toward overt masculinity, toward machismo, possibly explains why such harsh, such extremist ideologies - and often the supporters of such ideologies - dislike, are intolerant of, or even hate, pacifists, Sapphic ladies, gay men, and even sensitive artistic men who are not gay.

[7] The support for Israel by such groups has led to some political commentators regarding such support by such extremists as either cynical opportunism or as some attempt to gain political credibility and thus an attempt to distance themselves from nazism and fascism even though their whole agenda, their trumpeting of 'European civilization and culture', their nationalism, their dislike of 'immigrants' and especially of Muslims, seems to place them within the sphere of those ideologies. For instance, these extremists seem to have simply made Muslims, and 'immigrants' in general, the 'new Jews'.

[8] The Numinous Way understands an abstraction as the manufacture, and use of, some idea, ideal, 'image', form, or category, and thus some generalization about, and/or some assignment of an individual or individuals – and/or some being, some 'thing' – to some group or category with the implicit acceptance of the separateness, in causal Space-Time, of such a being/beings/things/individuals. This assignment of human beings to some abstraction (some abstract category) - such as Negro or Jew or 'traitor' or 'heretic' or 'prostitute' - always involves either some pejorative judgement being made about an individual on the basis of the qualities or the attributes that are believed or assumed to belong to that abstraction, or some idealization/glorification of those so assigned (such as some idealized 'Aryan race').

The positing of some 'perfect' or 'ideal' form, category, or thing, is part of abstraction.

Thus understood, abstraction encompasses terms such as ideology, idea, dogmatic/harsh beliefs, and ideals.