Evil ?

David J Jones (March 2006)

Those of us who had the privilege to attend the recent world moot in Schleswig heard the Yrmin Drighten speak on the subject of ‘goodness’, as it applies to our Tradition, and the role of the gild within this. A means to gaining an insight into how this concept can be understood, and more importantly applied, could therefore be beneficial. Such insight is provided, in this authors opinion, within the work ‘Dark Nature’ by Lyall Watson (1995), an examination of the concept of evil within ecologies. It is often the case that the nature of a thing can be better understood by examination of its polar opposite. This can be viewed within the Odian paradox in seeking the mysteries. Watson (1995;41) states “Life is elaborately interconnected, largely for the common good. The web, however, is so intricate that some of the links are fragile, which means that things happen, often unexpectedly, some of them good, some bad. Sometimes it is hard, in the short term perhaps impossible, to tell the two apart. But in the long term, and in general, it looks as though ‘good’ is what is right for the whole; and ‘bad’ is what is wrong for the whole. ‘Evil’ is far more difficult to define but could perhaps best be described as that which is consistently or deliberately bad.”

A Tradition such as ours can be seen as organic and society can be viewed as an ecology. Spengler (1959) speaks of the organic nature of both history and culture. The symbol of a cosmic tree populated with interacting worlds and organisms can be irrefutably seen as having aspects of ecology about it. With this in mind, the author will endeavour to examine Judeo-Christian monotheism using the “Three Orders of Pathics” as outlined by Watson (1995) and its subsequent effect on the ecology of Northern European society.

Watson (1995) describes how ecologies go bad due to the effects of one or more of the Three Orders of Pathics:

Concerned with distribution. Watsons’ examples include ecological disasters resulting from misplaced or introduced organisms . not being subject to the factors limiting its population within its native ecology (Watson. Order disrupted by loss of place. De Benoist (2004) argues that Christianity is Judaism in a mutated form. There are two separate elements here to be explored. Watson (1995. where it is no longer part of a larger system of mutual advantages and constraints.31) states The Second Principle of Pathics draws attention to the disruptive effect of such . When abstracted from its indigenous environment an organisms numbers may swell disproportionately. This results in aggression. Watson cites the example of lemmings (by nature fairly solitary creatures) whose numbers swell periodically from one lemming to every five acres to over one hundred per acre. appropriate only to a specific people and place.1st order. or the invasion of our own bodies by micro-organisms. 1995). the locus where it works best and set down somewhere else. but due to the close proximity of other lemmings. This order concerns quantity .26). not due to competition for food. detached from or distanced from.rabbits into Australia. …stability suffers when something is removed from.either too many or too little of one or another organism causes the system to go ‘bad’. Within the first principle of pathics Judeo-Christianity is a Middle-Eastern originated belief system and could therefore be viewed as ‘misplaced’ in Northern Europe. Order disrupted by loss of balance. It could therefore be considered that Christianity operates very much in line with this first principle of pathics. things not being where they should be. 2nd order. Watson (1995.

Watson (1995. Bad desire consists of wanting. by their nature. Judeo-Christianity actively seeks to limitlessly increase its numbers. a species. and is. apply to all living populations. both high and low.32) says Aristotle was right. self-limiting in numbers – one has to be born into their particular life stream. This could be argued as being concerned with quantity and not quality and falls therefore directly within the second principle of pathics. by its own admission. child abuse. infantacide and finally suicide. but also too little. not just too much. the cure for disorder happens to be a dramatic increase in behaviour such as assault. The reader is reminded that the first and second principles of pathics recognise that order is affected by loss of place and balance respectively. murder.imbalance and it is significant that in lemmings at least. This is more general in its scope and presumes that the requirements of the first two principles have already been met. If either or both fail. Good things get bad if they are not in the right place in the necessary quantity. all forgiving and all encompassing. Traditional or pre-Christian belief systems were and are. Watson goes on to draw the irresistible comparison between this and certain features of modern urban living. Order destroyed by loss of diversity. Conversely. In summing this order up Watson (1995. 3rd Order. And anything which isn’t ‘just enough’ or just the right number for an individual.31) discusses The Law of Association and the nature of relations . Watson (1995) states that every businessman knows these are the ground rules of economics and ecology – proper distribution and supply. battery. a population. then humans cannot be exempt. And if limits. a community or an ecosystem is bad for the whole and evidently evil. there are problems that lead to dysfunction.

a mass of humanity was crowded together (remember the lemmings) abstracted from family and tribal structure. 1995. This impoverishment also extends to other organisms.… (Watson. or how such diversity began.40). it matters desperately how rich these associations are allowed to be .eventually fatal (or at least debilitating) to the host. It could be argued that the growth of Judeo-Christianity depended on the eradication. is a result of adopting the world rejecting Manichean paradigm that is Christianity. which in turn impoverishes the communication between individuals within the ecology. It is the peculiar strength of our biosphere that its interconnections – the food webs.40). De Benoist (2004) states that the current abusive relationship between humankind and animals plants and the ecology generally.are so rich and so complex. if connections are impoverished. Nobody knows quite why things need to be this way. but totally destroyed. demonisation and persecution of the existing culture and thus eliminated diversity. a disease or a cancer. This propagates the continuation of the state of anomie. It remains mysterious. Judeo-Christianity arose and thrived in the theological chaos of the Roman empires urban settlements – here. . It matters who you know and how you manage your affairs. And more than that. ecological guilds and kinship groups .…order can be not just upset. symbiotic associations. Watson goes on to describe how a loss of diversity reduces opportunities for change within ecologies resulting in stagnation and eventual total breakdown of the system resulting from this lack of “organic vigour” (ibid. Having now examined Judeo-Christianity within the framework of Watsons ‘Three Orders of Pathics’ it could be considered to present less like a theology and more like a pathogen. Ultimately and blindly seeking its own etinic The reader is reproduction .

42). It is advisable perhaps for those of us within the Gild to contemplate the advice in Runarmal (1996. or worlds for that matter. to put a price on evil… (Watson. one monotheistic mutant being as harmful to the whole as another. by this author. is one creating a link or bond of action with the goals of the gods. we have to understand the consequences. We must become aware of exactly who wins.reminded of Watsons comments regarding ‘evil’: difficult to define but consistently or deliberately bad – wrong for the whole. but ‘just right’. that Judeo-Christianity falls into the realms of ‘evil’ in this context. It is amusing to consider that certain adherents to deliberately dark antimonian or toxick magicks and systems might consider becoming born again Christians . This precarious ecological balance mirrors that of the forces of consciousness and those of entropy and of the interplay of all the wights and worlds within the world tree. It is proposed therefore. as “the goldilocks effect”. that has always been one of our strengths. This is not to suggest that we must seek an unchanging balance. ‘too hard or too soft’ etc.” . The rumour that a notorious ‘satanic’ mage in England has recently converted to Islam may therefore come as no surprise.the most assured route to contact with the forces of true ‘evil’. The fine balancing act required between organisms. in short.37). even creative. We need. Things being neither ‘too hot nor too cold’. But nice as it may be to be a little wicked. who loses and at what cost.7) and to consider how we approach “working rightly in the world” that “the four fold process described. We ought to know how far we can go without destroying not just the system but ourselves along with it. We must return to our starting point of what is good or healthy for our tradition. in an organic system change is healthy and necessary. 1995. using a motif from European Fairy tales. It is part of human nature to be rebellious. …disarray can be useful. is described by Watson (1995.

7) states “The bond is sealed by deeds and not by thoughts alone”.By the application of the ways of virtious action or Thews we may seek the ‘goldilocks effect’ on a macrososmic and microcosmic scale and so effect healing from the previously described pathogen in Midgard. as that which is untested has no value. We should take heart at that which lies ahead. This is. no easy task as Edred (1996. of course. .

Atlanta: Ultra Flowers. Alain (2004). Lyall (1995). On Being a Pagan. Texas: Runa Raven Press. Dark Nature: A Natural History of Evil.REFERENCES DeBenoist. London: Hodder & Stoughton. Watson. Stephen Edred (1996). Spengler. Runarmal I. The Decline of the West. Oswald (1959). London: George Allen & Unwin. .

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