Antinomianism and the Order of Nine Angles

Antinomianism and the Order of Nine Angles

The Curious Case of Mr. David Myatt (Part One)

The admission in 2012 by David Myatt, in his political retrospective The Ethos of Extremism, about occult honeytraps is interesting and curious, and raises many questions, not least about David Myatt’s alleged Satanism, about Myatt himself, and about the Order of Nine Angles (ONA/O9A).

The relevant part of Myatt’s statement {1} is as follows:

There also developed in me during this time, and because of my involvement with C88, a realization that both covert action and terrorism were or might be useful tactics to employ in the struggle for victory, a struggle which I – extremist and fanatic that I was – accepted would be brutal, violent, and bloody […]

[This] covert group would essentially be a honeytrap, to attract non-political people who might be or who had the potential to be useful to the cause even if, or especially if, they had to be ‘blackmailed’ or persuaded into doing so at some future time […]

The outer nature chosen for the group which was of a secret Occult group with the ‘offer’, the temptation, of sexual favours from female members in a ritualized Occult setting, with some of these female members being ‘on the game’ and associated with someone who was associated with my small gang of thieves […]

Since the early 1970s, it has been alleged that David Myatt was involved with Satanism, and, as a Satanist, founded the ONA; an allegation reinforced by the publication, in 2002, of Goodrick-Clarke’s book Black Sun {2} and, more recently, by the book The Devil’s Party {3} which devotes a whole chapter to Myatt and the ONA. Myatt himself has consistently denied being a Satanist, and, since the 1990’s, has stated several times that his involvement with occultism, such as it was in the 1970s and the 1980s, was for the singular purpose of aiding his subversive neo-nazi agenda; a statement he made in writing to Professor Kaplan in the 1990’s and which Kaplan mentioned in his 1998 book, co-authored with Tore Bjørgo, Nation and Race: The Developing Euro-American Racist Subculture {4}.

In his autobiography Myngath {5}, and elsewhere, Myatt makes no secret of his violent and criminal past. A past which led to convictions, and to imprisonment, for violence; to his arrest by a Regional Crime Squad for running a gang of thieves, and which arrest led to him being held in prison ‘on remand’ – because it was claimed at his pre-trial hearing that he would ‘intimidate or be violent toward witnesses’ – and then led to his conviction for being a fence {6}. This documented criminal past, his documented involvement with Colin Jordan and various neo-nazi groups during the 1970’s and 1980’s, and his, at the time, fanatical neo-nazism, does give some credence to his statement regarding both the ‘outer nature’ of such a honeytrap and his intent, and thus is a plausible explanation for his association, during those years, with those who were involved with occultism in general and with Satanism in particular.

Does this statement, however, refer to the ONA? If so, does it mean that Myatt is admitting founding the ONA as a front and for spreading neo-nazi ideas and propaganda, such as – as he admits elsewhere – holocaust denial? Was the ONA, therefore, as a former O9A operative suggested,

“created by a state asset as a means of gathering intelligence and recruiting suitable individuals to undertake acts of subversion, extremism, and terrorism, under the pretext of occult training.” {7}

If so, was that and is that one of its aims, or even its primary aim, so that it could and has managed to “enter the scene of grand politics and the global War On Terror.” {8}  Or was Myatt’s involvement, as he maintained, minimal, short-lived, and ended because, as he states,

“what happened was that, over time and under the guidance of its mentor, the Occult and especially the hedonistic aspects came to dominate over the political and subversive intent, with the raisons d’etat of blackmail and persuasion, of recruiting useful, respectable, people thus lost.” {1}

If so, did and has, the ONA developed a life of its own, incorporating neo-nazism as something adversarial, that is, as Left Hand Path antinomianism? {9}

There is also the possibility, based on the claims presented by Goodrick-Clarke, Senholt {10}, and Per Faxneld {11}, that Myatt is being disingenuous and is, and was, a representative, par excellence, of the theory and praxis of the Order of Nine Angles since

“through the practice of ‘insight roles’, the order advocates continuous transgression of established norms, roles, and comfort zones in the development of the initiate […] This extreme application of ideas further amplifies the ambiguity of satanic and Left Hand Path practices of antinomianism, making it almost impossible to penetrate the layers of subversion, play and counter-dichotomy inherent in the sinister dialectics.” {12}

Such claims, however, have been contested by Myatt himself in his lengthy essay A Matter of Honour, where he, having in another article defined what he means by scholarly {13}, writes that

“the research done by some modern authors and even some academics – whose works are published by reputable publishers or quoted by others engaged in academic research – is inadequate and does not meet the taxing criteria of scholarship.” {14}

All of which leaves us with many questions unanswered, and suggests that we might need to formulate our own conclusions about Myatt, about his involvement with the ONA, and about the Order of Nine Angles itself; although, as one commentator has suggested regarding Myatt, we really only have a choice between

(i) believing Myatt is an astonishingly diabolical, duplicitous, creative, polymathical genius who over four decades has been playing ‘sinister games’ and who has not deviated from his youthful sinister cunning plan, and which diabolical genius makes the likes of Crowley and LaVey (and everyone else associated with modern Satanism and the ‘left hand path’) seem pathetic and mundane; or
(ii) assuming Myatt has spent most of his adult life as a covert servant of the British state; or
(iii) accepting that Myatt has lived a quite adventurous (but not an exceptionally amazing) life, has made mistakes, has suffered a personal tragedy, and has learned from and been changed by his experiences and by that tragedy. {15}

To which I would add we also have a choice between accepting Myatt’s version of his association, ended around 1997, with occultism for the sole purpose of neo-nazi subversion, or accepting the version of Goodrick-Clarke, Senholt, and others, which is, to quote, Senholt, that he “is paramount to the whole creation and existence of the ONA.” {10}

R. Parker
2013 ev


{1} Myatt, David. Ultra-Violence, Covert Action, and Terror (1973-1975) in The Ethos of ExtremismSome Reflexions on Politics and A Fanatical Life. e-text. 2012. Although the work is divided into seven parts, only parts one and two have so far (2013) been publicly published, together with extracts from part seven.

{2} Goodrick-Clarke, Nicholas. Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity, New York University Press, 2002

{3} Per Faxneld & Jesper Petersen (eds): The Devil’s Party: Satanism in Modernity, Oxford University Press (2012)

{4} Kaplan, J. ‘Religiosity and the Radical Right: Toward the Creation of a New Ethnic Identity’ in Kaplan and Tore Bjørgo (eds.) Nation and Race: The Developing Euro-American Racist Subculture, Northeastern University Press, 1998

{5} Myatt, David. Myngath – Some Recollections of a Wyrdful Life. e-text, January 2013 edition.

{6} A fence is someone who ‘receives and handles stolen goods’ from thieves and then re-sells them, or otherwise disposes of them, usually for a profit.

{7} DarkLogos. David Myatt: Agent Provocateur?  e-text. 2009 (last update 2012)

{8} Senholt, Jacob C: Political Esotericism & the convergence of Radical Islam, Satanism and National Socialism in the Order of the Nine Angles. Norwegian University of Science and Technology, Conference: Satanism in the Modern World, November 2009

{9} Antinomianism is described as “nonconformity through the concept of transgression” by Jesper Aagaard Petersen, qv. Smite Him Hip and Thigh: Satanism, Violence, and Transgression, in Violence and New Religious Movements, Oxford University Press, 2011. p. 353.

{10} Senholt, Jacob. Secret Identities in The Sinister Tradition, in Per Faxneld & Jesper Petersen (eds): The Devil’s Party: Satanism in Modernity, Oxford University Press (2012)

{11} Per Faxneld. Post-Satanism, Left Hand Paths, and Beyond in Per Faxneld & Jesper Petersen (eds) The Devil’s Party: Satanism in Modernity, Oxford University Press (2012), p.207

{12} Per Faxneld and Jesper Petersen. At the Devil’s Crossroads in The Devil’s Party: Satanism in Modernity. Oxford University Press, 2012, p.15

{13} Myatt, David. Some Musings Concerning Scholarship. e-text. 2011

Myatt writes that “scholarship means a rather pedantic approach, to both texts and other sources; the use, when available, of primary sources; extended research over a period of a year, or many years leading to an intimate acquaintance with and an in-depth knowledge of one’s subject; an interior pleasure in revealing hitherto unknown minutiae; and a somewhat gentle usually unvoiced belief that one can, or has the ability, the skill, to suggest a new interpretation or to discover something new or some-thing that others have overlooked, however small – or to others how seemingly pedantic – that discovery might be. There is also, in some, a somewhat gentle desire to find flaws in – and a pleasure in finding such flaws in – the works of others, especially if those works do not in one’s view met the criteria of scholarship, such as – and for instance – relying not on one’s own research but on or extensively quoting what others have written or said, or (more relevant, these days) have (i) used material from anonymous individuals corresponded with via ‘electronic mail’ and/or (ii) used material accessed via the medium of the ‘world wide web’ and written by persons that have not been personally interviewed, and/or (iii) used conversations that were not recorded, and/or (iv) used conversations that if recorded have not been made fully available in some form or other in order that others can verify exactly what was – or was not – said.”

{14} Myatt, David. A Matter of Honour. e-text. 2012

{15} Wright, JR. David Myatt, Satanism, and the Order of Nine Angles. e-text. 2012