In your article The Downfall of The White Hordes of Homo Hubris, you state quite clearly that the downfall of the West begins, and I quote, “with peoples external to the West, and with those of non-White ethnicity within the lands of the West.” Why do you say this, and isn’t this a complete turn around from your previous advocacy of European, or “Aryan”, culture and traditions?
One of the fundamental problems – as I understand it as a result of almost four decades of reflexion upon the problem, and following four decades of varied practical experience and engagement – is that of the innate character of the peoples of the West. It is this character that has allowed The White Hordes to descend to become Homo Hubris, and has allowed themselves to be the allies and servants of the Magian. It is this basal character that has caused The White Hordes of Homo Hubris to destroy by ruthless force the few rebellions, in the West, against the mechanistic, usurious, un-numinous status quo. It is, importantly, this innate character that has led to this status quo, that is manifest in this status quo, based as it is upon the manufacture of un-numinous abstractions and upon the spread of these contagious abstractions, by The White Hordes, throughout the peoples of the world.
It is thus this character that needs to changed, and this requires a new ethos; a new perception, a new attitude, a new perspective; an entirely new way and new ways of living. This change is not going to occur quickly – it will take decades, if not a century, or more probably, many centuries. That is, the current status quo – the perfidy of the nation-State with its tyranny and its tyrannical abstractions will not only remain, but get much worse, and “the people” will, for the most part acquiesce in this, and acquiesce in the increasing tyranny, manifest as this tyranny is in, for example, increased government surveillance, in a lack of personal honour, in compulsory and increasing taxation, in a lack of empathy, a lack of personal manners, in more and more laws in the name of “security” and “peace”, in restrictions on people’s freedom of movement, and in a lack of, or the suppression of, critical debate about certain matters, especially certain recent historical events.
In previous decades, I had hoped that it might be possible to bring about this change of character, from within the West, by “shock and awe” – by creating a revolutionary situation; by precipitating System Breakdown. But my practical experience revealed to me that this just could not be done, for several reasons. Firstly, because The White Hordes, en masse, were mostly quite content with their lot; secondly, because the Magian ethos, the new Magian mythos, held them in thrall, and when it did not there were always, always, willing servants of the Magian and of their ethos to re-enforce their conditioning, to re-educate them, or to arrest, convict, and imprison them, or to inform on those few who were genuine heretics, genuine revolutionaries, genuine outlaws against The System. Thirdly, and perhaps most distressing of all, the fundamental character of even those who claimed to rebel was, for the most part, flawed; with such individuals not being personal examples of the values we and they championed and claimed to be fighting for. That is, they were often, themselves, dishonourable; were often dis-loyal, and mostly did not do their duty.
Thus, my conclusions came to be: (1) that the peoples of the West in general, or even those of one nation, would not revolt, and could not be persuaded to revolt against their masters and against their wage and salary slavery. (2) That they had become so corrupted by the ignoble, un-numinous, ethos that permeated all the societies of the West, that it is was impossible, or seemed to me impossible, to re-awaken them, to imbue them with the virtues of honour, loyalty and duty in their service of their own culture and their own ethos, and that when these noble virtues were shown, by them, it was more often than not only and ever in the service of the Magian; for Magian goals; for and on behalf of the Magian ethos, so imbued had the majority of peoples of the West become with that ethos. (3) That one of the fundamental and important problems was that the Magian ethos itself was an almost alchemical blend of the abstractions, half (or more) from the peoples of the West, and half (or less) directly from the Magians themselves.
But perhaps most important of all, in those previous decades, I had worked on and indeed lived by the assumption that the problem was a simple one of “us” and “them” – of the Magian ethos being just that, purely Magian; purely manufactured by the Magian; that, expressed simply, we had become “infected” by a virus that was Magian in origin and in design; and that thus that “we” just needed to return to “our” own, pure, ethos, our own values, our own ancestral ways, in order to liberate ourselves, in order to cure ourselves of this infection, this Magian distortion.
However, I came to realize, to crucially understand, that “we” ourselves were part of the problem; if not a major cause of the problem. That it was the White peoples themselves – and especially their abstractions – which originally gave rise to and which imbued this ethos with so much vigour, and which has allowed it to so take root among the peoples of the West.
Now, I consider what I term the Magian ethos as something other than simply something manufactured by some other people, such as Zionists, and which thus expresses the ethos, the Zeitgeist, of that people. That is, this Magian ethos is theirs, but crucially also “ours”; an alchemical mixture of ideas, abstractions, and mythos, deriving from both “us” and “them”. Thus, while currently the main beneficiaries of this Magian ethos are the Magians themselves (and especially their new State entity and its satellite entity, Amerika) its origin, its existence, and its continuing vigour and power are now insolubly tied up with the peoples of the West.
In addition, my assessment of the basic character of what I regarded as my own people had been hopelessly idealistic, ridiculously romantic, and thus flawed, and I came, from direct experience, to know their flaws, their faults, so evident in a genuine understanding of their history, their deeds past and present. I also came to know, to understand, my own flaws, my own mistakes. In brief, the situation, the problem, was not as simple as I had naively believed it to be, with the truth being that the Magian ethos has naturally become the ethos of the West since it was to a large extent the creation of the peoples of the West, with some important input, some quite important changes, from and made by the Magian themselves.
So yes, indeed, this is almost a complete reversal of my former position – but one based on, deriving from, my own practical experience. Based upon the realities I encountered and had to deal with. That is, I learned, from experience; and I especially learned from my own mistakes. I also lost that somewhat immature idealism, that romanticism, that I had somehow managed to retain even after decades of revolutionary activism.
Hence, in order to bring about the downfall of The System, we must look to those who have a different character from ours, and different from the Magian, and learn from these peoples of diverse and non-White ethnicity; and change ourselves (inwardly, in character) and encourage these other peoples to understand our flaws, to value themselves, and free themselves from “our” ethos, that is, from the Magian ethos which now dominates the West and has spread over the entire world. They should free themselves of direct control by the West, and rid themselves, wherever they are – even if residing in the West – from any and all Western influences, for the West has now naturally become synonymous with the Magian, synonymous with the Magian ethos, with the un-numinous and tyrannical abstractions of The White Hordes.
In this new understanding, were your experiences in the Muslim world important?
Certainly. In truth, those experiences – those directly personal experiences extending over many years – were central to that new understanding of mine, and also and importantly, to my development of The Numinous Way.
Which Numinous Way – would it be fair to say – represents your own Weltanschauung?
Yes. As I wrote somewhere, that Way is the consequence of a four-decade long pathei mathos; of a practical learning from experience. And, hopefully, a learning from my own multitude of mistakes.
Therefore, you make a point of making a distinction between this, new, Numinous Way, and the older version which was called, rather confusingly, The Numinous Way of Folk Culture. Is that correct?
Certainly, because The Numinous Way, as extended, as developed, is based upon the virtues of empathy, compassion, and personal honour, and therefore understands the abstractions of “race”, and of “folk”, of ethnicity itself, as irrelevant, for it is the individual who is important; their change, their evolution, their desire to cease to cause suffering because they have or have developed empathy with all living beings, and thus make no judgement, no distinction, based on some outward appearance or some outward form, such as skin pigmentation, or ancestral origins, or other causal things, that are attributed to or may even be a part of another human being.
It is the desire to cease to cause suffering, the desire to change ourselves, individually, internally, by developing empathy and compassion, which are important, not old ideas, not causal abstractions. This makes The Numinous Way profoundly apolitical, and indeed not-religious in the conventional sense.
The Numinous Way is an individual philosophy, an individual Way of Life, and individuals are free to accept it or reject it, just as those who may strive to follow it are enjoined, by virtue of empathy, to cultivate wu-wei, and compassion for all living beings, which empathy, which compassion, and which cultivation of wu-wei precludes, excludes, politics, and precludes, excludes the conventional religious attitude and religious approach, for such qualities, such virtues of The Numinous Way are entirely personal and depend upon and are developed and expressed by individuals and through individual, personal, interaction, and to extract them or try to extract them and extend them away from this personal interaction, this individuality – to make them into ideals and abstractions, into some -ism or some -ology – undermines and then destroys them, for they are then no longer numinous, no longer a connexion to The Numen itself.
As I have said on several occasions, and I have written in several of my recent essays, The Numinous Way simply represents my own answers to some fundamental philosophical, and ethical, questions, and people are free to accept, agree with, or reject or disagree with, these personal answers of mine. Such answers may or may not be helpful in changing some individuals, for the better, in a moral way; in directing them toward understanding, and perchance, developing and living by, empathy, compassion, and honour. Thus, The Numinous Way might make some contribution, however small, to ending the suffering of some living beings.
Does this Numinous Way of yours, then, reject and renounce violence?
The term “violence” has now become a pejorative word, and it is term which needs to be clarified before the question can be correctly stated, and then correctly answered.
Thus, as I wrote elsewhere:
Note the term honourable force, which honourable force can be used and which should only be used in a personal situation where direct physical conflict already exists or is highly probable. Such a use of honourable force, in a personal confrontation, is the human thing to do. But when such force is extracted out from such a personal situation involving individuals, then it becomes dishonourable, and therefore contrary to the principles of The Numinous Way.
On a much more personal matter, your favourite music – as listed in A Personal Encounter With DWM – is almost all classical. Is there any modern popular music you like at all?
There are some, which all have personal associations, and all of which I associate with a particular time, a place, and mostly with some woman or some event involving a woman.
For instance, one of my favourites is Sweat Dreams Are Made of This by the Eurythmics, which so reminds me of fastly driving, in a convertible sporty type of car, in late Spring, along roads over the North Yorkshire moors toward the sea, accompanied by a most beautiful woman as a cassette of music by the Eurythmics played. What beautiful memories; what hope lived then, in we two; what dreams of our future; what life lived within us; what joy and personal love.
Another is California Dreamin by the The Mamas & The Papas, which reminds me, among other things, of a weekend at a very minor hippy type festival in the late sixties, shared with some young people – two young women and a young man – I had only just met there, and whose youthful trust and innocence, and youthful hope of a better world, at least lived there, for those few days, when everything was shared between us, where conventional morals were irrelevant, and where we really were like playful children with no cares, no worries, beyond the festival site.
Another, and a particular favourite, is John Lennon’s track Imagine, who reminds me of a woman whom I loved and who loved me, in the seventies, and of the time, the months, we shared together (for we would often listen to the album of that name), and in particular of that time when we made hash brownies for a party and put too much of a certain ingredient in so that we and our friends all became subsumed with the giggles and then went out to run around the streets late at night and go swimming naked in a rather cold river.
Another favourite of mine – and a poignant one – is the beautifully voiced, quite haunting, single Back to Black by Amy Winehouse, which so captures for me some of the feelings, some of the times, spent with another beautiful lady who so tragically killed herself only a few months before that particular song was released, and which song I first heard at the home of a friend while I still was grieving.
Yet another particular favourite is King Crimson’s Epitaph, from their album In the Court of the Crimson King which album I often listened to in the years when I, as a young idealistic young man, occupied an attic of an old house in Meanwood, Leeds. [ Aside: King Crimson went downhill when Pete Sinfield left.] I remember – while I Talk to The Wind (another favourite) and Epitaph played there in that candle-lit room – romantically dancing with and kissing an eighteen year old young woman who that night became my lover; with such gentle nights, such love, such passionate youthful love, such a strange but beautiful counterpoint to those almost always violent and racketeering city-dwelling Leeds years of mine.
There is also Whenever, Wherever by Shakira which I first heard, not that long ago now, during one of those numinous, life-enhancing, strange but beautiful moments that really do express the quintessence of human life itself, what it is for some, what it can be, and what it should be for all or most of us. For I was on one warm Sunful day in Summer in a town walking past a shop when I chanced to look through the large glass window. A woman, not that much younger than me was there, standing alone in her then empty Hairdressing shop, and something in her eyes, her face, her being, bade me stop so that for a few long stretched seconds no words were either needed or required and I had to, just had to, open the door to where she stood, waiting – enwreathed as I in dreams – there while that music played around us, two strangers touching for the very first time.
So, there are memories, brought back by such music – memories as if frozen in causal time, which bring a smile, of joy; of love remembered; or a remembrance of youthful hope disappeared as bright Sun by mist and the dark cloud of mundane reality; or memories which cause a recollection of a personal tragedy, whose remembrance while still full of pain and some anguish is also a reminder of how stupid, vain, arrogant, prideful, I have been. Yes, so many personal memories brought by such music, which memories all seem to form together now to bring that knowing of how important, how meaningful, personal love really is and how stupid, how so very stupid I was to place some abstraction, some Cause, before such personal love. Of course, “you may say I am a dreamer…”
If you had to choose only one?
Then it would be a choice between Back to Black by Amy Winehouse, John Lennon’s Imagine, King Crimson’s Epitaph and Whenever, Wherever by Shakira. On balance, my choice might be Back to Black, because it so reminds me of how one beautiful woman’s tragic death so changed me.
But, then again, I might veer toward King Crimson’s Epitaph as a reminder of where, when and how youthful love and personal joy intersected with my then world of exhilarating ultra-violence. For, perhaps, “confusion will be my epitaph…”
The confusion of others, naturally!
Yes, indeed. Their confusion about who or what I really am, was, and may yet be.
But, to return to your question, I would most probably opt, today at least, for Whenever, Wherever by Shakira, as a recollection of the numinous beauty, the shared love, that we can experience, know, and feel, often unexpectedly and in moments, in our life; a reminder, perhaps, of what we should strive to be, to feel, beyond all our – certainly beyond all mine – vainful words.
DWM
