The Development of The Numinous Way and Other Questions

Sunset from Space

Q: Can you explain something about what led you to develope The Numinous Way?

A: It arose from my diverse experience, my involvement with and study of various Ways, various religions and various philosophies. I found the answers that they gave to be unsatisfactory in one or many ways, so I began to think deeply about these questions and arrived at certain conclusions: my own answers. It is these answers - the result of over thirty five years of study and practical involvement - that developed into The Numinous Way, or as I first called it, the Way of Folk Culture.

Thus, my own thinking has evolved slowly as a direct result of my practical experience of, my knowledge of, my study of, these various religions and Ways - such as Islam, Buddhism, Taoism, paganism, Christianity.

Q: Can you give some examples of these unanswered questions?

A: In respect of nearly all of them, I have never found a satisfactory answer to the question, to the reality, of the diversity of cultures and their homelands. That is, I considered, and consider, that there is a living-being which is a particular culture, with such a culture having been brought-into-being (or born), and that this being is part of Nature - an emanation, a manifestation, a presencing, of Nature - and that we, as individuals who are or may be are part of a culture, a community, are also a nexion. As I have described elsewhere, this living-being is somewhat different from the living beings we are familiar with - different from the types of life that exist on this planet we call Earth. They are different insofar as they represent a type of acausal being, whereas the life with which we are familiar are essentially causal beings. That is, these acausal types of life, present on this planet, are not separate, distinct, entities or beings described by finite causal Space and causal Time - rather, they are multiple-nexions, a collocation of nexions. Thus, we individuals are - or importantly, can be - but part of the being which is our culture, as this being which is or which can be our culture is but part of the even larger being which is Nature, and as Nature - a presencing of Life, of The Numen, on this planet - is but part of the living evolving being which is the Cosmos.

It is thus a question of dwelling in harmony with a particular living-being - a culture - which is a certain manifestation of Nature in a particular locality, which, by the nature of such a living-being, is a small area which we know personally. It is also a question of realizing that we can, by living in small rural communities according to the ethics of empathy, compassion and honour, develope in a natural way a new culture, many such new cultures: bring more Life into-being and thus aid the evolution of the Cosmos itself.

All the conventional religions and conventional Ways of Life either do not accept the reality of there being a living-being such as a culture, and Nature, or they by their very dogma and beliefs work against such living-beings. That is, they tend to undermine such living-beings, and thus go against that harmony, that empathy with all Life, which we should know and feel and which provides us with an understanding of the meaning of our own individual existence.

Another example is the question of honour. The Numinous Way regards honour as the basis for genuine freedom. Honour creates - honour is - true justice. Furthermore, honour is related to, dependant upon, empathy and compassion, and it is these three virtues that form the Cosmic Ethic, and which thus express the essence of The Numinous Way. All other Ways, or religions, either ignore honour, or do not regard it as central to their own ethics.

Another example is the question of suffering - of the all-powerful Divinity, the all-powerful Supreme Being of conventional religions, allowing the continuation of suffering and allowing dishonour and all that proceeds from dishonour, such as oppression, and cruelty. The conventional answers for this problem of allowing suffering - or, to use the terminology of theology, the answers to the problem of evil - essentially revolve around, depend upon, concepts such as Heaven and Hell, Jannah, sin, and Judgement of us, by some Supreme Being. The Numinous way dissents from this view, from these concepts, and posits instead a simple cause and effect, and the principle of personal change: of us using our human nature, our will, to change ourselves for the better. We do this because we understand and accept ourselves as one nexion - as one connexion among the matrix of connexions which is the Life of Nature and the Life of the Cosmos beyond. Thus, The Numinous Way views all life as a nexion - a place, in causal Space and causal Time, where acausal energies are present. That is, what makes a certain type of matter alive is this acausal energy. According to The Numinous Way our foremost duty is to cease to cause suffering - to reform ourselves, to change ourselves, to evolve ourselves, by upholding the Cosmic Ethic. This means we have or develope empathy and compassion - that we treasure Life, and all presencings of Life, here on this planet, and elsewhere. That we aid the beings which are Life, which manifest Life, such as Nature, and in culture, and that we must only aid such beings in a moral, an honourable, way.

Another example is the question of revelation. Conventional religions such as Christianity rely on revelation - on some person, or some people, being favoured, or "chosen" by some Supreme Being, with there thus being a revelation to this person, or these people. The Numinous Way dissents from this view, believing that there is no perfect, all-powerful Deity, no Supreme Being, no God in the conventional sense - but rather a Cosmic Being, a living Cosmos, of which we human beings, and Nature, are a part. The Numinous Way accepts that this living being which is the Cosmos is changing, evolving, and that we are part of this evolution, this change; indeed, that we can aid this evolution, or we can, by our life, harm this evolution. Furthermore, this conventional answer of revelation also requires that we accept that we human beings are somehow special: that God concerns himself with us, like some kindly father - and does not tell us about the other life in the Cosmos. Thus, for instance, if Jesus died to redeem us - does he have to suffer and die on other planets where conscious life exists? Such questions seem to pose unresolved dilemmas for conventional religions, for it seems inconceivable to me that we human beings are the only sentient life in the Cosmos.

Another example is the question of scriptural authority - of seeking answers in some revealed Holy Book, some scriptures. This even applies, it should be noted, in the case of Buddhism, where answers to moral questions, and what are regarded as social issues, ancient and modern, are referred to the teachings of the Buddha as contained in such works as the Pali Canon. This produces a type of attitude to life which The Numinous Way dissents from, for reasons I have explained in others essays and dialogues.

Q: Can you briefly describe, then, the attitude of The Numinous Way?

A: The attitude is one of empathy, compassion and honour - of a gentle letting-be; a gentle striving, a dignified quest, for true harmony, for balance. This is balance with Nature, with other life, with the Cosmos itself. Of being guided by the simple precepts of honour, compassion and empathy. Of accepting that we can indeed change ourselves for the better by upholding these precepts. Thus, we do not need scriptures; revelation. The answers we seek are all around us - manifest in Nature; in the presencing of Life; in the beauty of Nature and the beauty of the Cosmos; in the perspective of Nature and the Cosmos; in the understanding of ourselves as part of the matrix of Cosmic Life, as part of the Cosmic Being. This really is quite simple, and quite human. Joyful and rather relaxed - that is, it is compassionate, and tolerant.

Q: But aren't you being somewhat intolerant in criticizing, as you have in your previous answer, other religions and Ways of Life and making it seem that you, in The Numinous Way, have the right answers?

A: All I am seeking to do is to rationally give the answers I have arrived at, through reason, empathy and experience. It is for others to consider these answers, and judge them. They may find them useful, or they may not. They may agree with them, or some of them; or they may not. As I have stated several times recently, I do not consider I, or The Numinous Way, have any monopoly on truth - I have made enough mistakes in my life to realize that my answers may be incorrect. As for other Ways and other religions, as I have also said and written recently, they may express truth, or hint at it, or guide others toward it, as they may and sometimes do presence The Numen, or manifest those qualities, those virtues - such as compassion, honour, and love - which are important for us, as human beings. I respect the beliefs of others, and have no wish to undermine their faith, or whatever Way of Life they may have accepted or are drawn toward.

Q: In your comment about Christianity above you mentioned God as some kind of father-figure. Isn't that idea now rather out-dated and a somewhat superficial understanding of God and Christianity?

A:  To be pedantic and unpartizan, we should perhaps speak about the Nazarene religion, and about Nazarene theology, rather than about Christianity, given how many people do not accept Jesus as a Messiah or as The Messiah - but we shall pass over such pedantic things!

It is true that there has been a great development in Christian theology, in how God is understood and perceived, and in how Jesus is understood and perceived. This is a natural evolution of religion, as answers are saught to questions which were not posed previously, and as our knowledge and experience and understanding grow over the centuries, through philosophical and religious dialogue. Science has also played a part, bringing us new understandings, new insights, new knowledge, and providing some plausible alternative explanations: one thinks here, for example, of our origins as a species and the great changes that have taken place in and on this planet over millions upon millions of years.

Thus, in a way, theology adapts itself, and often strives to express what it regards as the fundamental truths and insights of its own Way in new language, in new terms. Theology changes as new questions are asked. But one of my essential points is - do we really need this theology? Do we really need the revelation, and ideas, and concepts such as God, sin, religious redemption, faith?

That is, is it possible for us to live morally without positing some supreme Being, God, and/or some revelation from this God? Can we have a genuine morality, a cessation of suffering, without God and religion? Without faith; without some Master, to guide us? Can we have empathy without God? Can we have humility without God? Can we change ourselves for the better without the concepts of Sin and Heaven and Judgement Day? Can we redeem ourselves without Jesus or the Buddha or Muhammad?

Of course, I admit the valuable role that ethical religions and ethical Ways of Life, such as Buddhism, have played, and still play, in changing people for the better, and in striving to change the world for the better. But this is not to assume that they are the only answers, the right answers - that there are not alternatives which do not require a Supreme Being, that do not require revelation, that do not require scriptures, or some Holy Book, or some caste or Priests or scholars to interpret these scriptures, such books.

For another question regarding revelation - be it Christian or Muslim - is that if God, or Allah, or the Supreme Being is perfect, and All-Knowing, then why are the books containing the revelations, containing the word of God, of Allah, are as they are? Why do they not contain information - such as scientific information - unknown at the time, and why are they not clear, precise, and not open to interpretation? Those who believe such works of revelation to be divinely inspired, or to be the actual word of God, of Allah, have answers to such questions - and all these answers require us to have faith; to believe that God/Allah considered us, or considers us, to be in need of guidance, in terms that we could understand, at the time of such revelation and given the nature of the people to whom the revelation was first addressed, and that the form of revelation is itself a kind of test, for us. But The Numinous Way dissents from this view, and posits a Way of Life, a perspective, and answers, which do not require the assumption of God, the assumption of revelation, and the changing theology which always derives from such things.

Q:  But isn't the Cosmic Being just another name for God?

A: Most certainly not, although perhaps the distinction has not been made as clear as it should have done or could have done.

God, and Allah, imply a perfect, all-powerful Being who is conscious in a quite literal way and who is also supreme, The Creator. This Being is Unchanging, and we are enjoined to worship this Being; to obey this Being, as we are told we shall one day be judged by this Being, who will reward us, or punish us. This Being may be said to watch over us, to guide us, and to be concerned about us - and our relation to this Being is one of a certain if not literal inferiority. We are the creations of this Being, as our Fate depends on, or is determined by, this Being, to whom we can pray and make supplications, either directly, or, in the case of Christianity, through certain intermediaries, such as The Blessed Virgin Mary.

In contrast, the Cosmic Being is the Cosmos in evolution; this Being is not perfect; not all powerful; and it is also changing, evolving, just as it is not outside of the Cosmos, or outside of us, or outside of life. Rather, this Being is the Life of the Cosmos, as we are part of the consciousness of this Being, and just as we can aid this Being, or harm this Being, by what we do, or do not do.

Thus, our relationship to this Being is very different from the relationship which Christianity and Islam posit vis-s-vis our relationship with God and Allah. In a profound way - very different from theology - this Being is within us because we are a manifestation of Life; because we are one nexion among the matrix of nexions that are the Life of the Cosmos. We, and all life, in the Cosmos, are this Being, changing; this Being evolving, learning, developing self-awareness, consciousness. Thus, we have a duty of care, toward this Being; a duty of love and compassion - not some duty of obedience; not some fear. Furthermore, we determine our own Fate, to a great degree - because we human beings possess the ability to change ourselves for the better; the ability to participate in a positive way with the evolution of Life and thus the evolution of the Cosmos, with the evolution of the Cosmic Being.

That is, our life, our existence, our very Thought, can and does have an affect, on us, on other human beings, on Life, on the Cosmos. In truth, our purpose is to attain a correct, a natural, balance with Nature, with the Cosmos, and thus within ourselves - to change ourselves in a positive way - so that we can cease to cause suffering, and can consciously participate in this evolution, which becomes our own evolution, in both causal and acausal Time and Space. We participate in it through empathy, which correctly understood, is an extension of our existence, our consciousness, our Thought, our being, and the beginning of this change is to appreciate, to feel, the perspective of Life, of the Cosmos; to understand ourselves as but one nexion, one small presencing of Life upon one planet. Hence, our prayer is empathy, as us causing suffering is us harming this Being, harming Life, and undermining the natural balance which is necessary for Life and for positive change, for evolution, with evolution here understood as the increase of empathy, the decrease of suffering, the increase of consciousness.

However, it is perhaps possible to equate this Cosmic Being with God, with Allah - The Compassionate, The Most Merciful - as some Christian mystics and some Sufis have done. Or, at the very least, to find some common ground between such a cosmic Being, and that Being we know as God, as Allah, The Compassionate, The Most Merciful. It depends on the assumptions made; on the perspective; on ontology.

Q: What is your reaction to - and do you have any comment on - those people who say you that because you have been associated in the past with so many causes and religions that they cannot take what you write seriously?

A: For many years, I have not been bothered by what people say or write or believe about me, for I go and have gone my own way - and this personal way, for many many years, has been a journey of exploration, of discovery, of experience, and of making a multitude of mistakes, many of which mistakes caused or contributed to suffering. Outward appearance - of belonging to or adhering to a certain cause or Way - is not the same as inner essence.

Over the past seven and more years I have reviewed every thing I believed in, as I have also tried to admit my mistakes, and learn from them. I have also saught to answer some of the most fundamental and perplexing questions about life, about our existence. I had been searching for such answers since I was around thirteen years old, and in the course of this search I saught practical involvement with many of the major religions of the world. In this search, I have gone beyond Christianity, Buddhism, and nationalism, and beyond all politics - creating, in effect, a new, apolitical and ethical Way of Life which may well be important for us, as human beings, and important for Nature and the living-beings of Nature. But these are just some of my answers, as The Numinous Way can be considered just one philosophy of life among many. Other people are free to reject these answers, this new philosophy - and I am not concerned if they do so reject them; for there is no longer any desire to proselytize; no fanaticism; no arrogant belief that The Numinous Way is right: only a gentle feeling about life, a certain empathy with Nature, with the living-beings of Nature, with the Cosmos itself, Only a certain knowing of the natural beauty of living, the natural beauty of existence which we humans, sadly, so often undermine, obscure or tend to destroy through our ideas, our abstractions, our arrogance, our hubris, our selfishness, our lack of honour, our lack of empathy and compassion.

Rigorously following where Cosmic Ethics - the ethics of empathy, honour, and compassion -  lead, we arrive at certain conclusions, which some or many people may dislike, for whatever reason or reasons. Thus, The Numinous Way rejects what is called racism, racial prejudice and the immoral notion of racial superiority; rejecting the abstraction of race, of nationalism: of using such things to judge individuals or to assign a value to an individual.  In addition, The Numinous Way leads to an affirmation, on moral grounds, of such things as vegetarianism. Also, following this, we cannot find any moral justification for large scale war, or any moral justification for the primitive and barbaric concept of imprisoning people for years.

The guidelines of The Numinous Way are the morality of honour, empathy and compassion. Those who adhere to this Way are not concerned about what is termed politics, or about "being popular", or how The Numinous Way itself is are regarded. They are as they are, as I am as I am. Those who have taken the trouble to read such things as the letters of mine which have been published, my recent writings, and my poetry, should be able to understand the progression of my thinking over the years, and my doubts about other Ways and my continuing search for answers. Certainly, and especially in my personal letters of the last three years, I have striven to be honest about my feelings; about my doubts; about my mistakes; about the inner struggles that have sometimes consumed me, often as a result of some personal tragedy.

As for those who make personally offensive remarks about me - I might ask them what criteria, or what information, they use to base their views, their opinions, on, and if they know or feel what honour means, for certainly the honourable thing is to take the trouble to find out, in person, to seek to know, or to keep quiet about someone they have no direct personal knowledge of. Certainly most of the views and opinions of such people seem to be ill-informed, or based upon rumours or dis-information about me, or derive from their own often dishonourable feelings or instincts. But such is human life and human nature - for the present, as it has been, sadly, for thousands upon thousands of years.

Q: In some of your most recent writings you have stated that you - and the The Numinous Way itself - have gone beyond even the concept of the folk. Can you explain this in more detail?

A: When I began developing what I first called "Folk Culture" and then The Numinous Way of Folk Culture, there was still some importance placed on what I described as "the folk", which I then considered as a living-being, a nexion, which I assumed was distinct from the abstract idea of race. Indeed, I tried to make a clear distinction between "race" and "folk", writing that a folk was essentially a clan, a tribe, of individuals - a small grouping - who shared the same ancestral heritage, the same genetic heritage, and who dwelled in the same area. I contrast this with the abstraction of "race" and regarded small, rural "folk communities" as worth conserving and nurturing, or worthy of being brought into-being.

However, the more I developed the ethics of The Numinous Way, the more I realized that, if used as a criteria of judgement, of value, this "folk" was itself divisive, an abstraction, and thus a cause of - or the potential cause of - suffering and intolerance, of judging other than by empathy and the criteria of honour. That is, to promote such a thing was, and is, in itself unethical. Thus I have had to abandon this concept of "the folk" as a necessary criteria, as one foundation, of The Numinous Way. Such a concept as "the folk" now has no place in The Numinous Way.

In essence, therefore, The Numinous Way, as finally developed, is a personal and ethical way of living, founded on the virtues of empathy, compassion and honour. The aim is for individuals to reform themselves, and live in an ethical way, and to - if they consider it necessary - to join with others and so live as a small community, concentrating on their own concerns. From such communities a new culture - or several new cultures - may arise, and if they do, they do. But there is no aim, per se, to create such communities, or cultures, and certainly no demand or expectation to "preserve" whatever communities or cultures that may arise. There is certainly not any attempt nor desire nor need to create such communities according to any abstraction, according to any presumed or manufactured "ideal", such as what is termed "race", or "volk/folk", for all such abstraction and ideals are immoral and un-numinous, and undermine, obscure or destroy our true human nature, that connexion we are to all life, to the Cosmos, to other human beings.

Q: You mentioned the beauty of life - can you expand upon this?

A: Yes, I do feel that life is and should be beautiful: that we should, each and everyone of us, be able to feel this beauty, experience this beauty. Life has so many wonderful possibilities, just as we human beings are wonderful beings - full of potential.

This is why allegories such as the mythos of Jesus, of the Passion, can and have filled us with wonder and joy - why such allegories, such mythos, still move us and still are saught. For they remind us of what many of us feel, deeply: that life can and should be good. That there is a meaning, somewhere. That certain things are wrong; and certain things are right. We human beings need to feel, to know, The Numen - we need to have what is numinous presenced in our life, through something: be this a mythos; a fable; a legend; an allegory; a ritual; a ceremony; a piece of music, a loving partner, a religion, or a Way of Life.

But we are still half-savage; still half-barbarian, or, rather, often more than half - and so commit hubris: we trample down, upon, what is numinous; we scorn it. We let our desires overwhelm us and create, perpetuate, suffering. We can be and often are callous, and in thrall to abstractions, to ideas, which we worship and which we put in place of The Numen; abstractions and ideas such as some nation, or some State, or some leader, or some religion, or some political view, some ideology, some -ocracy or some -ism, which we seek to impose upon others by brute force, through propaganda, through war.

So, instead of letting The Numen  - the beautiful, the sacred, the numinous possibilities of Life, the matrix of the nexions of the Cosmos - suffuse us and live within us and change us for the better, we kill; we torture; we lie; we imprison; we steal; we cheat; we connive; we manipulate. Instead of reforming ourselves, first, and being moral, and being content with seeking an inner harmony, we become hypocrites and seek to impose ourselves, and our abstractions, our -ologies, upon others while forgetting or ignoring or not even knowing our own faults, our own failings, our own weakness.

Now, we are reaching the stage - partly due to technology - where even the balance of Nature is threatened by our hubris, our arrogance, our barbarism, our inability to control ourselves, our addiction to ideas, materialism and hypocrisy. How many millions upon millions upon millions of people have been killed - how many injured; how many have suffered - in the past hundred years through wars, conducted with weapons created by technology? How much devastation has been caused by these wars? By the rapacious materialism of capitalism; by our own greed? In many ways, technology has not freed us - it has enslaved us, and made us able to commit hubris, to practice hypocrisy and greed, to conduct war and oppression, to commit injustice, on a scale far larger than our so-called barbarian ancestors. Technology has also enabled us to distract ourselves - to allow us to be distracted - from the Numen of Life, just as it has distanced many of us, especially in what is called the West, from Nature, from the slow natural rhythm and quietness of Nature which often is the beginning of personal wisdom. In place of this naturally-grown, personally acquired, wisdom we imbibe abstractions, vain empty cleverness, and propaganda, with many people becoming like some mass-produced clones: their ideas, their way of life, their opinions, their desires, their prejudices, given to them, manufactured for them, by governments, by Corporations, by commercial and political factions.

In all these things, the beauty of Life becomes lost or can become lost. It certainly has become lost for millions upon millions of people, world-wide, who are starving; who are oppressed; who are under occupation by some foreign Army or controlled by some tyrant or some tyrannical idea or some political abstraction. It is certainly lost for the millions upon millions who daily suffer some dishonourable deed undertaken by another human being - a rape, perhaps; a killing; a robbery... So many thousands of years for so little understanding; for so little real, inner, change toward harmony and the cessation of suffering.

In many ways, many of those in the West are indeed fortunate because their societies are fairly stable and prosperous, and they have a certain freedom, and a certain leisure, so that they and we can feel The Numen -  become aware of beauty, or are aware of beauty, presenced in a piece of music, perhaps; or through a walk in some beautiful countryside; or through a personal love; through a work of Art, or literature, or through some other particular intimation. They are also fortunate in that they have a vast treasure of such presencings - in recorded music, for instance, or through accessible literature and Art - as they also have such people as professional artists, musicians, and Institutions supporting these, and centres of learning, many with a long tradition. Thus, they can attend concerts of glorious numinous music performed well, as they can seek out and learn about and appreciate the Art, the music, the literature, the learning of the past.

Many in the West are thus fortunate, even though certain intimations of The Numen, certain manifestations of beauty, are increasingly disappearing and often not appreciated, within the societies, the homelands, of the West. In particular they are losing, in their modern urbanized, technological way of living, in their quest for more luxury and comfort, an appreciation of the beauty, the quiet, of unspoilt Nature - as they are losing the natural, unspoilt places where the beauty and the quietness, the sacredness, of Nature can be felt and known and appreciated. This is very sad, but is a natural consequence of our greed, our desire for comfort, our selfishness, our failure to place ourselves in the context of Nature, in the context of the Cosmos - that is, it is failure of morality, a failure to appreciate and feel beauty; a failure of meaning. Some would also say: it is a failure to know God, a failure to know Allah - The Compassionate, The Most Merciful - which failure results from the pride, the arrogance, of hubris, which hubris is it seems increasingly coming to be the way of the West.

Q: But didn't you, for a long time, preach and agitate for the violent overthrow of the West?

A: Yes, because I myself was in thrall to various abstractions and because I did not fully understand the morality, the perspective, involved.

To evolve - toward a genuine empathy with all life, with Nature and the Cosmos, toward the next stage of our existence - The Numinous Way inclines toward the view that we must develope an inner harmony which is a reflexion of the harmony of Nature and the Cosmos. To do this, it suggests that we must gently strive to presence the numinous in our own lives, and learn to abide in acausal Time rather than in the causal Time of the modern world with its hubris and lack of empathy and compassion. That is, there should be an inner change, an inner transformation toward the numinous, toward The Numen, toward beauty and harmony, and it is this inner, personal, individual change which is moral, which presences the numinous and which thus does not cause suffering or add to suffering.

According to The Numinous Way, the change of agitation, of political strife, of revolution, of armed struggle, is a causal change, based in causal Time, and often or mostly causes suffering, creates suffering, adds to suffering, and more often than not does not contribute to the development of genuine inner harmony, to the presencing of the numinous. That is, it undermines and often destroys the beauty of Life, as the changes it provokes or causes or almost always only temporary ones, lasting a few years, a few decades, at most a hundred years or so. Thus, the suffering such causal provokations cause does not achieve what the adherents of such provokations believe they do. I, in my limited way, know this from experience, for I made this mistake myself, many times over the decades.

What does fundamentally change people, the world, toward The Numen, toward a genuine understanding and appreciation of Life, is that which expresses, which presences beauty; that which is numinous - and it is these changes caused by such presencings which endure, long after some revolution, long after some war, long after some Empire, long after some tyrant, and long after some political Party or other. Why do such things endure so? Because they express, they capture, they presence, something of the acausal, while causal forms - such as some political strife or struggle - are firmly rooted in the causal.

But this understanding aside, we must also judge such causal things - such transient forms such as some struggle, political or otherwise - morally. That is, we must apply the ethics of honour, compassion and empathy, the ethics of The Numinous way, to such things. Thus, do such things alleviate, can they alleviate, suffering? Do they cause suffering? Do they take away personal honour? Do they allow for personal honour? Judged in this way, we find such things immoral.

Q: Are you documenting one person's journey through life, to thus inspire others to live as some kind of explorer?

A:  I am just attempting to write as and when as an aid to my own self-understanding and insight and development. If others find what is written of interest or value, fine; if not, it does not matter. I am not interested anymore in inspiring others in some kind of political or even social way - only in working things out for myself; moving forward; ceasing to cause suffering. To make public what is written so that others can see my errors, my mistakes, my searching, my answers, and so there is a public record, assuming anyone is interested, of those answers, and this questioning and this inner struggle, and it has been a struggle, these past seven to eight years, and especially these past two years. If what I write contributes in some small way to some others, however small in number, understanding themselves, the world, the Cosmos - so that they cease to cause suffering, and aid The Numen, in whatever way - then that is and would be good.

David Myatt
2009 CE