David Myatt

David Myatt

More Academic Inaccuracies

Given the lamentable state of modern academic research into esotericism, as highlighted in several previous articles such as the one titled The Occult And Academia {1}, it was no surprise to read the many mistakes about the Order of Nine Angles and about Mr David Myatt in a recently published book by a major and well-respected academic publisher.

The book in question is Satanism: A Social History written by Massimo Introvigne (professor of Sociology of Religions at Pontifical Salesian University, Torino) and published in 2016 by Brill, Leiden, as volume 21 in the series Texts and Studies in Western Esotericism. The book consists of 651 pages and retails in the UK for around £156.

A section of the book – under the heading Satan The Prophet – is devoted to the Order of Nine Angles (pp. 357-364) with Introvigne writing, among other things,

1. That Myatt was Anton Long was “confirmed” by Nicholas Goodrick-Clarke in his 2003 book Black Sun.
2. That Myatt’s middle name is “William”.
3. That Senholt “offered a number of elements confirming that Long was indeed Myatt”.
4. That the ONA “acknowledged that Anton Long was a nom de plume of Myatt”.
5. That Myatt joined Jordan’s British Movement in 1969.
6. That the ONA Black Mass “derived from Huysmans and the rituals of the Church of Satan.
7. That the Temple of Set “perceived the competition [the ONA] as dangerous, particularly when in the late 1980s some members of the Temple of Set started considering themselves members of the ONA at the same time. In 1992, Aquino and his British representative David Austen launched an internal purge, expelling from the Temple of Set those members who also wanted to remain in the ONA.”

In respect of his claims:

§ Introvigne not only, due to a lack of detailed research, gets several facts wrong – for instance, Myatt’s middle name is Wulstan, not William; he joined British Movement in 1968 not 1969 – but also does not provide any evidence from primary sources (or indeed from any sources) in support of several of his claims, such as the claim regarding the ONA Black Mass, and the claim regarding the Temple of Set. His claims are just stated as if they were fact. In the matter of the claim about Aquino, for example, it seems that Introvigne did not bother to contact Aquino himself to ask for his side of the story.

§ In addition, Goodrick-Clarke did not confirm anything regarding Myatt being Long, he merely stated that Myatt was Long and accepted without question that the MS titled Diablerie – a notorious forgery {2} – was written by Myatt and that it recounted details of Myatt’s early life. Goodrick-Clarke did not provide any evidence from primary sources that Myatt was Anton Long nor regarding Myatt having written that MS.

§ Likewise in respect of Senholt, for Senholt also provided no evidence from primary sources that Myatt was Anton Long. Instead, he claimed – without providing any evidence from forensic linguistics – that there was a similarity of writing style between works by Myatt and Long, a claim disputed by several other academics (Monette, Sieg, Kaplan), and also claimed that Myatt’s extremist adventures (neo-nazi followed by radical Muslim) were ONA Insight Roles and thus linked Myatt to the ONA even though such Insight Roles only last around a year while Myatt’s neo-nazi adventures lasted thirty years (1968-1998) with his time as a radical Muslim lasting over ten years (1998-2009). Furthermore, Senholt made no mention of the many things about Myatt’s life which contradict his thesis, such as Myatt’s marriage in a Christian church and his writings praising Christianity and especially Catholicism. {3}

§ As a source for his claim that the ONA “acknowledged that Anton Long was a nom de plume of Myatt” Introvigne cites the text A Modern Mage: Anton Long and the Order of Nine Angles, neglecting to mention four important facts.

(1) “That since Anton Long retired in 2011 no one publicly speaks ‘on behalf of the O9A’. Nor can anyone now or in the future speak ‘on behalf of the O9A’. As befits the O9A principle of ‘the authority of individual judgement’. For even if the person is O9A, as the author of that book is, they are just presenting their own opinion, their own interpretation, just as these answers – and the earlier ones – are someone’s opinion, their interpretation, of matters O9A.” {4}

(2) That the authors of that text are presenting their personal opinions about Myatt and Long and provide no evidence from primary sources in support of such opinions.

(3) That others associated with the ONA have lambasted that text, writing that “the authors seem to have committed the fallacy of post hoc ergo propter hoc; concluding that Anton Long is (or must be) Myatt because his publicly documented life apparently fits the paradigm of what someone ONA should be like and should do in the real world.” {5}

(4) That the nature of the ONA – with its independent nexions and its principle of the authority of individual judgement – means that those associating with the ONA have diverse and often different opinions about various matters, including about whether Myatt=Long and including about the ONA itself. {6}

Conclusion

As noted in a recent ONA polemic,

“Correctly understood, a scholarly approach means undertaking a meticulous, unbiased, research into a specific subject over a period of some years using, wherever possible, primary sources; formulating an opinion based on such learning, such knowledge, as results from such research, and in respect of writing academic papers and books about the subject providing copious, accurate, references to the source material.

Primary sources include direct evidence such as original documents dating from the period under study, and accounts and works (written, verbal, published or unpublished) by such individuals whose life or whose writings or whose works form part of the research. In addition, if such sources – documents or accounts or writings – are in another language, then it is incumbent upon the scholar to have knowledge of that language and thus be able to translate such documents themselves, for a reliance upon the translations of others relegates such sources from the position of primary ones to secondary ones.

Hence, if the author of an academic book or academic paper writes about a person and/or about their works, or about an event, using only secondary sources – sources containing the opinions, the interpretations, or the conclusions of others – then the opinion, the interpretation, the conclusions of that author about such a person and/or about their works, or about an event, are unauthoritative because unscholarly.” {7}

The last paragraph sums up what Introvigne writes about the ONA and about Mr Myatt, for since Introvigne only offers the opinions, the interpretations, or the conclusions of others, providing no evidence from primary sources, his own opinion is unauthoritative because unscholarly. That he also makes some basic factual errors and obviously has not done detailed research into the ONA (as evident in not knowing about the authority of individual judgement and other matters) highlight once again the shoddy nature of quite a lot of academic research into Western esotericism in general and modern Satanism in particular.

K.S.
2017

{1} https://regardingdavidmyatt.wordpress.com/more-unscholarly-research/
{2} https://regardingdavidmyatt.wordpress.com/about/a-sceptics-review-of-diablerie/
{3} The facts which contradict Senholt’s thesis are enumerated by Myatt is his essay A Matter of Honour available at https://regardingdavidmyatt.wordpress.com/myatt-a-matter-of-honour/
{4} Some Questions About The Order of Nine Angles (2016), Part One. Available (April 2017) at https://omega9alpha.wordpress.com/o9a-q-a/
{5} https://wyrdsister.wordpress.com/2017/02/09/review-of-the-radical-philosophy-of-anton-long/
{6} A classic example of differing ONA views is given in the text at https://omega9alpha.wordpress.com/2017/02/15/aristocracy-anarchy-or-nihilism/
{7} https://wyrdsister.wordpress.com/2017/04/02/another-typical-anti-o9a-example/


Related:

Academia, David Myatt, And The Order of Nine Angles
(pdf)

David Myatt And Satanism
(pdf)


David Myatt

David Myatt

David Myatt: Satanic Islamist?
(pdf)

Extract from the article:

We analyse here a representative sample of the claims, made some years ago about Myatt by an anonymous accuser in an internet published article, revealing as the analysis does the flaws in the sources used, the factual errors made, and how the accuser employs propagandistic methods in an obvious attempt to try and convince readers that his claims about Myatt are true or at least merit serious consideration […]

As for the Order of Nine Angles, they – being “a dangerous and extreme form of Satanism” – revel in not only such associations with someone whose exeatic life encompasses violence, terrorism, extremism, and crime, but also in the notoriety of “being bad” in the real world as the anonymous accuser certainly believes Myatt to be. In this respect, every accusation made against Myatt by the anonymous accuser, and by others, is kudos for the amoral ONA, enhancing their image, their reputation, as practitioners of evil in the real world.

Thus, the more they revile and seek to demonize Mr Myatt – based on the assumption that he is Anton Long – the more they hype the “dangerous and extreme” Order of Nine Angles as being evil.

Now, were they to accept Myatt as now being some reformed extremist, some modern mystic extolling the virtues of compassion, love, and humility, then the ONA might have something of an image problem given how so many seem to believe that, as Senholt wrote, “the role of David Myatt [is] paramount to the whole creation and existence of the ONA.”

That opponents of the ONA and of Myatt do not seem to understand this is most amusing, for us and our kind.


David Myatt

David Myatt

Background

For the past seven or eight years – including in recent months – there have been attempts made to ‘demonize’ David Myatt all based on the unproven allegation that he is Anton Long of Order of Nine Angles fame.

These attempts have been made both by some individuals associating themselves with the Order of Nine Angles (ONA, O9A) and by those who for whatever reason or from whatever motive are opposed to the O9A or to Myatt himself. Such O9A opponents include self-described
modern Satanists as well those who profess to be followers of Jesus and those who take exception to what they believe is the pro-Nazi stance of the O9A. Those who are opposed to Myatt himself include anti-fascists who profess such slogans as “never forgive, never forget” and who thus cannot forgive or forget Myatt’s neo-nazi past, {1} and individuals who for unconscious emotive reasons of their own are in some way either jealous of the real Myatt or hate the ‘sinister Myatt’ conjured up by their imagination, with the ‘real’ Myatt having been described as “having fluency in the classical languages (Greek and Latin), as well as Arabic and possibly Persian, [and] possessed of a gifted intellect and apparently a polymath,” {2} and as “an extremely violent, intelligent, dark, and complex individual,” {3} and with the ‘sinister’ Myatt being accused by demonizers of all manner of crimes even though no evidence is ever provided to substantiate their accusations. {4}

        In the matter of individuals associating themselves with the O9A, their intent seems clear. It is to portray Myatt – aka Anton Long – in the most sinister light possible given that such individuals assert that the O9A is Satanist and indeed the only modern genuinely antinomian and satanist group because it espouses and practices what is evil such as criminality, violence, hatred, human sacrifice, political extremism, drug-trafficking and terrorism. Hence their composition and circulation of texts such as Bealuwes Gast {5} and Diablerie {6} and hence their assertion that Myatt is central to the O9A with his weird life an example of what it means to follow the O9A Seven Fold Way.

In the matter of individuals who are followers of Jesus – or at least sympathetic to the Christian religion – their intent also seems clear. It is to portray Myatt as an example, par excellence, of either a nihilistic modernism or of what a servant of Satan is and does in the real world, with one for instance recently writing that

“it is clear from my reading of O9A material that it is essentially not about the promethean elevation of the human person or individuality at all, which its talk of individuation and so on might seem to imply at first sight, but that the entire ‘philosophical’ system is geared towards the cunning seduction of human individuals in order to have them possessed and effectively taken over by these demonic entities (‘dark gods’), whose agenda is the source of this magical covenant itself, rather than David Myatt as an individualistic ‘philosopher’ with a personal agenda. Much of the teaching as presented exoterically to non-initiates is thus no more than upaya or ‘skilful means’ (if I’m permitted to appropriate the Buddhist term) to get people hooked so that the demons will have their incarnate vehicles to exploit. Some of the O9A fiction outlines very explicitly how it is a matter of a demonic infection being spread through the empowered transmission from a possessed initiate to another human vessel. The terrible truth is that the ‘new, more evolved individual’ is nothing more than a puppet of these satanic beings.”


A Common Theme

All such attempts to demonize Myatt have one thing in common. They all ignore important aspects of Myatt’s life and a swathe of his writings.

The ignored aspects of his life include his public (post 2010) rejection of all extremism (including neo-nazi and fascist ideology) while his ignored writings include his poetry, his published letters, his post 2011 writings about extremism, his writings about his philosophy of pathei-mathos with its principles of empathy, humility, and compassion, his 2013 autobiography Myngath; his post 2012 autobiographical essays included in books such as Sarigthersa and One Vagabond In Exile From The Gods {7} and his essays praising Christianity and in particular Catholicism. {8}

The demonizers of Myatt have ignored such things because those things reveal a very different Myatt. One at odds with the ‘sinister’ image of him they have all in their own way strived to manufacture and have propagated in pursuit of their aims. For the image of Myatt that emerges from his poetry and his post 2011 writings is of a reclusive man who regrets his extremist past, who values virtues such as empathy and compassion, and who believes that

“the most important truth concerning human life […] is that a shared, a loyal, love between two people is the most beautiful, the most numinous, the most valuable thing of all.”

Naturally, one or two demonizers have tried to ‘square the circle’ here by claiming that Myatt’s rejection of extremism is a ruse and that the aforementioned writings of his were either written by someone else or were a clever ‘sinister’ jape by Myatt in order to mislead people.

Such claims are of course both laughable and revealing of the need such demonizers have of their ‘sinister Myatt’. That some of these demonizers have resorted to forgeries which they claim were written by Myatt while others have attached Myatt’s name to old or photocopied O9A typewritten articles, {9} shows the lengths they will go to propagandise their ‘sinister Myatt’ and to support their claim that Myatt is after all Anton Long.

As noted in an essay by Ms J. Wright, Myatt’s later writings

“express is a mysticism, a reverence for and an appreciation of the numinous, so at odds with the ethos and the practice of Satanism – of whatever variety – that it is inconceivable that they were written by a Satanist or even by a practising Occultist.” {10}

Rachael Stirling
2017


{1} According to an academic source Myatt is “arguably England’s principal proponent of contemporary neo-Nazi ideology and theoretician of revolution.” Michael, George. The New Media and the Rise of Exhortatory Terrorism. Strategic Studies Quarterly (USAF), Volume 7 Issue 1, Spring 2013.

{2} Connell Monette. Mysticism in the 21st Century, Sirius Academic Press, 2013. pp. 85-122.

{3} Raine, Susan. The Devil’s Party (Book review). Religion, Volume 44, Issue 3, July 2014, pp. 529-533

{4} Some of the silly accusations made against Myatt are included in the 2010 pdf compilation titled Lies of a Moac, currently [March 2017] available at
https://wyrdsister.files.wordpress.com/2017/03/lies-of-a-moac1.pdf

These silly accusations include (see pp.7ff of the aforementioned document) gangstalking, hacking into various internet forums, stealing people’s ID’s by hacking their computers, attacking disabled people, and that he was a police informer.

{5} Regarding the forgery titled Bealuwes Gast see the article Bealuwes Gast: A Study in Forgery.

{6} Regarding the forgery titled Diablerie see the article A Skeptic Reviews Diablerie.

{7} All these writings, and the poetry, are available from Myatt’s blog Learning From Adversity; A Rejection of Extremism.

{8} For instance see A Catholic Still In Spirit?

{9} Several people have claimed that they have or they have seen old typewritten O9A articles or letters or manuscripts signed with Myatt’s name. Yet as noted in O9A Questions And Answers 2017 (pdf) in response to one such claim that

“a signature on some old ONA typewritten MSS proves nothing. Anyone could have affixed Myatt’s name on them at any time and until the original documents are made available and examined in a forensic way by a professional qualified to do so then it’s just speculation; just another rumor about Myatt. A forensic examination would involve, among other things, finding the age of the paper, the type of ink used in the signature, comparing the signature with a documented signature by Myatt.”

{10} The Strange Life Of David Myatt (pdf).


odal3

Lambasting Levey And Aquino
(pdf)

 

Contents include:

§ Anton LaVey And Anton Long: A Study In Modern Satanism
§ Knowledge And Culture Verses Plebeian Pretentiousness
§ The Satanic Bible
§ Michael Aquino Sounds Off Again About The Order Of Nine Angles
§ The Sad Sad Story of Michael Aquino


O9A. One Image, Ten Thousand Words

O9A Insight Role

 

In The Anonymous Denigration Of Myatt section of our article Modern Satanists And The Green-Eyed Monster we made mention of some allegations about Myatt by some anonymous propagandist and gave facts, omitted by the anonymous propagandist, regarding Myatt’s life. In another more recent article titled Suspicious Propaganda And The Exeatic Life of David Myatt, JB mentioned those comments, and concluded that in her opinion:

“in Myatt you have someone who seems to fit the profile of what an ONA person is or should be, regardless of whether he was or wasn’t Anton Long. That, at least to me and some others, make him someone to be admired and – perhaps – emulated.

That article by JB obviously upset the anonymous propagandist who replied with an article of his/her own, posted on his/her blog. In which article the anonymous propagandist again repeated his/her allegations and made the very silly blunder of claiming that Myatt was never interviewed by the BBC in the year 2000. This led to an exchange of opinions in the ‘comments’ section of his/her blog with the anonymous propagandist resorting to his/her usual tactic of ignoratio elenchi, writing that:

I wonder why even mildest criticism of Myatt and debunking his mythos bothers you. Oh wait, it’s rather obvious

To which we responded:

Once again you fail to admit your mistakes and instead of answering questions about why you continually attack and besmirch Myatt you (yet again) use ignoratio elenchi in an attempt to deflect attention away from yourself.

This led to a further exchange of comments, with the anonymous propagandist of course committing (yet again) the fallacies of argumentum ad hominem, ignoratio elenchi, and argumentum ad nauseam, the latter of which involved the anonymous propagandist repeating their mantra that they are only, really, truly, “demolishing the myths and legends that surround Myatt.”

There are no “myths and legends” surrounding Myatt; no need for such things because the documented facts of his life say all that needs to be said about him. Which is why, of course, the anonymous propagandist tries to discredit some of the sources that document aspects of Myatt’s life, writing as the anonymous propagandist does of “tabloid bloggers and shitty journalists and gullible academics.”

As a summary of the matter of the anonymous denigration of Myatt, and as an expose of the anonymous propagandist, we publish here a detailed reply addressed to him/her:


[quote]
Yet again you ignore the mistakes and the omissions you made about Myatt’s life. Instead, and as usual, you employ ignoratio elenchi and abusive ad hominem hoping that the attention of your readers will be diverted away from you and focus instead on the person who exposed your mistakes and omissions.

Judging by the replies here and elsewhere it’s a successful tactic. Which reveals just how gullible some people are.

It’s a tactic also used by self-described satanists when they, having written in derogatory terms about Myatt and the ONA, are taken to task for their errors and omissions and propaganda.

You wrote about Myatt’s life that {quote} The rest is mythos deliberately perpetrated… {/quote}

Which well describes how you and many latter-day satanists talk about Myatt. You and they perpetrate a myth about Myatt which you and they deliberately, month after month and year after year, propagate.

Your shared myth about Myatt goes like this (and we are paraphrasing your own words), “All Myatt ever did was take part in some minor street fights…talk to some Muslim friends, read Quran, attend mosques and participate in some Muslim forum…and write loads of propaganda.”

This myth – by omitting many documented facts about Myatt’s life – is meant to bring him down to the low level of the likes of Levey and try to show that he had an unremarkable rather ordinary life, and that – in your words – “he’s just an ordinary chap.”

You, however, omit Myatt’s violent years – during which he was arrested and convicted at least six times, and for which violence he served two terms of imprisonment.

You omit Myatt’s upbringing in Africa and the Far East and the fact that he attended a private prep school.

You omit Myatt’s leadership of a gang of thieves for which he was arrested and convicted on almost sixteen counts of “handling and receiving” stolen goods.

You omit what one academic described as “his global odyssey which took him on extended stays in the Middle East and East Asia, accompanied by studies of religions ranging from Christianity to Islam in the Western tradition and Taoism and Buddhism in the Eastern path. In the course of this Siddhartha-like search for truth, Myatt sampled the life of the monastery in both its Christian and Buddhist forms.”

You omit the dawn raid on his four-bedroom detached village house and his arrest there by a Special Operations police unit in 1998 on charges of incitement to murder and his three years on bail following that arrest during which time detectives from Scotland Yard worked with the FBI, Interpol, and RCMP, to find evidence sufficient to convict Myatt in a court of law.

You omit his intellectualism, evident in his translation of and commentary on three of the tractates of the Corpus Hermeticism.

You omit that he publicly and under his real name, and when it was unpopular and dangerous to do so, defended the 9/11 attacks and bin Laden and thus made himself liable to arrest and imprisonment. You omit that he travelled in Muslim lands preaching Jihad when it was dangerous to do so given the Western invasions of Afghanistan and Iraq. You omit that an article he wrote about Jihad was for years on the website of Hamas.

You omit his poetry, his published letters, and his post-2011 (rather intellectual) philosophy of pathei mathos. You omit many other documented facts about his life.

Little wonder then, given the facts of his complex, rather extreme and far from ordinary life, why one academic described David Myatt as an “extremely violent, intelligent, dark, and complex individual.”

It’s also little wonder why some ONA people – and some academics – consider his documented life as a practical example of what following the ONA Seven Fold Way to the stage of Magus means in real life.

Which brings us to the real reason why you and self-described satanists assiduously propagate your demeaning myth about Myatt. Because if Myatt really was Anton Long, with his life a practical example of the ONA Seven Fold Way, then his life debunks all your and their lies and propaganda about the Order of Nine Angles. Revealing as such a life does what the ONA, and what being ONA, means and implies.

Finally, not content with omitting numerous facts about Myatt’s life you try, just like a propagandist addicted to weasel-words, to discredit objective sources of information about Myatt’s life, calling such sources “tabloid bloggers and shitty journalists and gullible academics.”

All of which are indicative of not only the type of person behind your pseudonym but also of your motives and that of so many self-described satanists.

[/quote]

 

Conclusion

As noted in the above quote, the real reason why the anonymous propagandist – and self-described satanists in general – assiduously propagate their demeaning myth about Myatt is because if Myatt really was Anton Long, with his life a practical example of the ONA Seven Fold Way, then his life debunks all their lies and propaganda about the Order of Nine Angles, revealing as such a life does what the ONA, and what being ONA, means and implies in the real world.

 


Article source: https://wyrdsister.wordpress.com/2017/01/14/concerning-an-anonymous-propagandist/


Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

I personally find it most interesting – and indicative – how many self-described satanists, how many internet trolls, how many Levey-supporters, and how many suspicious (perhaps government sponsored?) interlopers, continue to try – and have for years tried – to discredit Mr David Myatt.

For example, some anti-Myatt anonymous propagandist last year wrote on some ‘satanist blog’ that:

{quote} One rumor is that Myatt inspired the bomber Copeland [but] all we have is the gossip of the leftist morons from Searchlight. {/quote}

To which someone O9A replied:

{quote}
No [you are wrong, for] there is the research carried out by the BBC TV program Panorama for their [2000 televised] Copeland documentary; there is the view of several well-respected academics (such as Professor Mark Wietzman), and there is the evidence gathered by the ‘anti-terrorism’ branch at Scotland Yard (then named SO13) who interviewed Myatt, under caution, several times after Copeland’s arrest in 1999. As with Myatt’s arrest in 1998 (by SO12, aka Special Branch) for conspiracy to murder, the CPS concluded there was insufficient evidence to prove his guilt in an English court of law. Plus, Myatt was on bail for over three years, having to regularly attend Charing Cross police station in London as part of his bail conditions.

What evidence there is, or was, in the matter of Copeland could be found by an accredited academic or by an accredited researcher writing a biography of Myatt.

As for your repeated quips about Myatt ‘fan boys’ (or fan girls) hyping Myatt and contrasting him with Howard Stanton Levey, what is documented about Myatt’s life puts him way beyond Levey in terms of living an exeatic, weird, violent, antinomian, life. There is no need for them – or anyone – to use unsubstantiated rumors or allegations made by journalists or the likes of Searchlight. Just presenting the documented facts about Myatt’s life is enough to make Levey seem, by comparison, just a showman and a wuss.

For example [Myatt has] convictions and imprisonment for violence, 1972: documented in court proceedings, prison records, and newspapers. Conviction for leading a gang of thieves in 1974 and being a fence: documented in court proceedings (sentenced to 18 months in prison, suspended for 2 years), police records/interviews, newspaper reports. Arrested in 1998 for conspiracy to murder: documented in police records (Scotland Yard, the operation was code-named Periphery), documented in custody records at Malvern and Charing Cross police stations. Founded and led the NSM, documented by several academics. Publicly supported bin Laden and the Taliban before and after 9/11: documented by several academics, by proceedings of NATO conferences, by newspaper reports. Having his writings justifying suicide attacks used by groups like Hamas: documented by several academics, and by proceedings of NATO conferences. And so on, and so on.

Also Myatt’s documented intellectualism – as in his Greek translations and commentaries, and books such as “Religion, Empathy, and Pathei-Mathos” – makes Levey seem, by comparison, a pretentious pseudo-intellectual.
{/quote}

But whatever self-described ‘satanists’, and others, may think of David Myatt – and regardless of whether he is or was Mr Anton Long – he most certainly has lived an exeatic life under his real name: from neo-nazi activist to leader of a criminal gang to preaching Jihad in Arab lands to publicly defending the likes of bin Laden and the Taliban when it was unpopular and very dangerous to do so.

Add to that that he’s regarded by academics as “England’s principal proponent of contemporary neo-Nazi ideology and theoretician of revolution” and you have someone who seems to fit the profile of what an ONA person is or should be, regardless of whether he was or wasn’t “Anton Long”.

That, at least to me and some others, make him someone to be admired and – perhaps – emulated.

JB
2017 ev

°°°°°

Update, 11 January 2017: In reply to this post, the anonymous internet troll who uses the nym Anna Czereda – who regularly posts on ‘satanist’ and occult internet forums and who may or may not be Polish and who may or may not be female – wrote an article on his/her blog. In reply we posted, in the comments section, the following which we reproduce here in full, with a few typos corrected and one or two insertions for context.

[quote]

My Dear Anonymous You,

Thank you for treating us to yet another diatribe full of your personal opinions about Mr Myatt and the Order of Nine Angles.

Accusations were made about Myatt and the point of our “wyrdsister” article (perhaps that should be our wyrdsisters article) was that you et al steadfastly ignored the documented life of David Myatt. As documented for example in books by academics, in contemporary newspaper accounts, in a television documentary, and in official police and Court records. Documents that are available to researchers and to any accredited academic and to any accredited historian who desires to write a biography of Myatt.

You gave your personal opinion about Myatt without apparently doing any research “in the real world”. Of course you – anonymous you – are entitled to your internet presented opinion, as others are. But neither you nor to our knowledge anyone else has done any [detailed] research “in the real world” into the life of Mr Myatt. So your opinion is just your internet presented personal opinion.

In our article we gave details of where anyone interested in researching the life of Myatt can find the relevant documents. So, just what are you complaining about?

You wrote: “Wyrdsister goes on to hype David Myatt.”  As we mentioned, there is no need whatsoever for anyone to hype Mr Myatt for his exeatic life – when objectively studied – is sufficient of itself to show how much he differs from the much-hyped Howard Stanton Levey.

You also wrote: “the blog in question didn’t compare and contrast the sinister achievements of  Myatt and LaVey.” So what? Our post was about Myatt and about accusations made about him, with Myatt’s documented life sufficient to show that – regardless of whether Myatt was or wasn’t the mythical Anton Long – he makes Howard Stanton Levey look like a charlatan and a wuss.

That you et al – who criticize and who write diatribes about Myatt – never ever admit you’re not in full possession of all the facts about Myatt’s life is perhaps the most relevant fact about such criticism and such diatribes.

[/quote]


Article source: https://wyrdsister.wordpress.com/2017/01/07/suspicious-propaganda/


 

 

Order of Nine Angles

O9A

The Myatt Is Dead Hoax: An Analysis

Background

In early October 2016 a relatively new (free, wordpress) blog – claiming to be associated with Order of Nine Angles (ONA, O9A) ‘insiders’ – published a post about the death of David Myatt in Egypt.

Although the post contained no verifiable information it was picked up by some ONA supporters leading to a thread containing hundreds of posts on a private ONA Facebook group and then to discussions about Myatt – some pro, some contra – on sundry internet forums including some extreme ‘right-wing’ political forums such as Stormfront. The rumor even appeared on social media platforms such as ‘Twitter’.

Just over a month after that initial blog post Myatt himself published, on his ‘official blog’, an item in which he made mention of rumors about his death: https://davidmyatt.wordpress.com/leaves-are-showering-down/

This quashing of the rumor about his death led to some ‘ONA watchers’ to conclude that some ONA ‘insiders’ has been conducting, via the medium of the internet, either some sort of ‘sinister jape’ or some sort of ‘social experiment’.

Analysis

The people who responded to the initial post neatly divide into four categories. (1) The majority who accepted the announcement as genuine, many of whom lamented Myatt’s death and/or praised his life and writing; (2) a minority who were skeptical and asked for independent proof of the claim; (3) a few individuals who, via internet forums and private e-mails, embellished the initial report in an attempt to besmirch Myatt’s reputation; and (4) some other individuals who reproduced, via the internet, such embellished derogatory reports and/or believed them.

Thus those in categories (3) and (4) were left with egg on their face when it was shown that Myatt was alive and well and dwelling in rural England.

Among ‘ONA watchers’ the consensus now seems to be not only that

“the Myatt is dead affair was also a test designed to check whether the O9A fans believe everything that is written online […] If you start a rumor, other people will repeat it, adding some crap of their own.”

but also that the perpetrators of the hoax did not foresee that some mundane(s) would embellish that hoax with “such crap” as might denigrate Myatt.

Which assumptions apparently ignore what the real consequences of the hoax were. To quote someone with an actual ONA pedigree who posted this on an extreme ‘right-wing’ political forum:

“If this Myatt is dead hoax has proved anything it is (1) that Myatt is still held in high regard by at least some White Nationalists; and (2) that ZOG and their lackeys and agents still hate Myatt with a vengeance and will go to any lengths to discredit him given their motto of “never forget, never forgive”, and (3) that Myatt may still be ‘in our camp’ given that his philosophy of pathei mathos is, albeit a mystical and spiritual philosophy, still firmly rooted in the Western (Greco-Roman) philosophical tradition and thus is part of our Western culture.”

For many White Nationalists rounded on those among their ranks who had spread malicious rumors about Myatt, accusing them of being agents or lackeys of ZOG.

In addition, as a result of the hoax many more people have bought printed books by Myatt and undoubtedly also viewed his website and blog with some of them most probably downloading some of Myatt’s writing from those sites. As a consequence there has also been a splurge of interest in Myatt’s life, in his writings both past and current, and also – most certainly and most importantly – a splurge of interest in the ONA.

A juvenile hoax perpetrated by outsiders? Probably. Because there is no evidence the pseudonyms used belonged to the same people who had used them elsewhere in the past.

But does all the interest generated in Myatt and the ONA, the ‘egg on faces’, the exposure of ZOG agents/lackeys, mean that the hoaxers achieved what they set out to achieve? Possibly, even if they were just some ONA fan-girls conducting some social engineering experiment via the medium of the internet.

R. Parker
2016


Related:

https://regardingdavidmyatt.wordpress.com/2016/10/01/the-sinister-polemics-blog/


Update, November 2016: The ‘sinister polemics’ blog has been deleted by its authors and is no longer available. A suitable end for such a suspicious venture by anonymous persons pretending to be O9A.

Order of Nine Angles

O9A

A recent post on the ‘sinisterpolemics’ blog – about the death of David Myatt, and which report our sources have yet to confirm – raises some interesting issues.

Given the rather anarchic nature of the Order of Nine Angles, and the nature of its Occult philosophy, anyone can associate themselves with the O9A and, claiming to be associated with the O9A, write about it, via the internet or otherwise, and set up an O9A-supporting internet blog or website. They can, anonymously, engage with others on internet forums and post about the O9A on various ‘social media’ platforms.

However, it is quite possible that some individuals doing such things are not really O9A but are intentionally spreading dis-information, providing a false impression of the O9A and its Occult philosophy, or are provoking others into making value judgements about, or inciting them to jump to conclusions about, the O9A and those who are O9A.

What is interesting is that so many modern satanists who are critical of the O9A, for whatever reason, seem to have taken some internet posts, some social media postings, or some blog, by some anonymous persons, seriously: that is, as giving “an O9A view of things” or “as representing the O9A” or, more often, as providing proof of their assumptions about or confirmation of whatever prejudice they harbour regarding the O9A.

How, therefore, can you tell if such blogs, internet posts, websites, comments on social media, and so on, are ‘genuine’ or provide a ‘correct’ view of the O9A? In short, you cannot.

All you can do is be sceptical and take time to consider the content, comparing it, for instance, with the pre-2012 writings of Anton Long and what can be deduced, about O9A Occult philosophy, from those writings. But even then there is no guarantee, given how three of the axioms of the Order of Nine Angles are (i) the authority of individual judgement; (ii) that everything O9A, including its Occult philosophy and its Dark Arts such as the Seven Fold Way, can and should be evolved, and can and should be challenged and changed; and (iii) that what is important is not what Anton Long wrote but pathei-mathos via a personal anados that is both ‘sinister’ and ‘numinous’, both esoteric and exoteric.

Where, then, does that leave such a blog as the ‘sinisterpolemics’ one? With everyone – O9A or O9A critic – rationally assessing it and its contents for themselves, and/or developing such Occult skills as can enable them to intuit the esoteric reality behind outer, exoteric, appearance.

R. Parker
1st October 2016


A pdf version of this article is available here: https://regardingdavidmyatt.files.wordpress.com/2017/03/myatt-strange-life-v2.pdf

David Myatt

David Myatt

The Strange Life Of David Myatt

One of the interesting things about the strange life of David Myatt is that there are several different interpretations of both his motives and his personality. The three most common interpretations – advanced and commented on by academics, by journalists, and others – are:

(i) That he is Anton Long, founder of the Occult group the Order of Nine Angles (ONA, O9A), and an “extremely violent, intelligent, dark, and complex individual” {1} who is “paramount to the whole creation and existence of the ONA,” {2} whose “Nazism and Islamism are merely instruments for the ONA’s underlying sinister esoteric plots.” {3}

(ii) That his somewhat itinerant adult life has been a Faustian, experiential, quest, with him drifting toward an unknown destination.

(iii) That he has been on a life-long ‘sinister-numinous’ quest, both Occult and practical (esoteric and exoteric), and has now discovered the wisdom and the self-understanding that is the goal of such a quest.

According to the first interpretation, his poetry {4}, his published private letters {5} and post-2011 writings about his philosophy of pathei-mathos are either a clever ploy by a real-life Trickster to disguise his real ‘sinister’ nature or were written by someone else, or some others, as a deception.

According to the second interpretation – advanced by Myatt himself and some of his supporters – such writings are genuine and document the interior struggles, the vacillation, and the learning from experience, that occurred from around 2002 until 2010; struggles, vacillation, and a learning that he makes mention of in both his autobiography Myngath and in his essay The Development Of The Numinous Way.

According to the third interpretation – advanced by some supporters of the O9A – such writings document the feelings and the understanding germane to someone who, questing for decades along the O9A Seven Fold Way, has entered and passed beyond the Abyss and thus discovered Lapis Philosophicus.

In respect of which interpretation of Myatt’s life is the most plausible, it is my contention that Myatt’s poetry, his published private letters, and his post-2011 writings about his philosophy of pathei-mathos, can provide the answer: that they hold all the clues necessary to arrive at a satisfactory and rational solution.


The Necessary Research

What is most surprising about those who advance and write about and believe one of the above explanations is that it appears that none of them have actually studied, in detail, and critically commented upon, Myatt’s poetry, his published (pre-2009) private letters and his post-2011 writings about his philosophy of pathei-mathos.

For among the questions that should be asked, in relation to such works, are the following. (i) What do they express in terms of personal feelings and weltanschauung?  (ii) What do they reveal about the writer and his style of life? (iii) Are they internally – and over the time span under consideration (2002-2011) – consistent? (iv) How do they relate to Myatt’s life at the time they were written? (v) Are they all consistent with Myatt’s own explanation of his life as described in his autobiography Myngath {6} and in his post-2011 essays such as The Development Of The Numinous Way? (vi) Could someone who faked the letters – for whatever reason – maintain a consistency of feelings for so many years? {7}

Is what Myatt explained in Myngath the truth of his life or the sly words of a trickster? He wrote:

“For the reality of my past nine or so years is not that of some sudden life-changing revelation, but rather of a profound inner struggle whose genesis lay years before – in my experiences with and passion for women; in my time in a monastery; in my ever-growing love for Nature and my involvement with English rural life; in Sue’s illness and her tragic death.

This intense struggle was akin to an addiction, and I an addict addicted to abstractions. A struggle between my empathy, my understanding, my pathei-mathos, and my life-long belief, itself an abstraction, that somehow in some way I could make a positive difference to the world and that such abstractions as I adhered to, or aided or advocated were or could be a beginning for a better world, and that to achieve this new world certain sacrifice were, unfortunately, necessary.

A struggle which gave rise to what became – refined, and extended, year after year – The Numinous Way, and which struggle was an interior war to change myself, to actually live, every year, every month, every week, every day, suffused with an empathic awareness and a desire not to cause suffering; the struggle to abandon abstractions.

For nine years or so this interior struggle wore me down, until it gradually faded away. It was akin to cycling up a long steep mountain climb in mist and drizzly rain, struggling on against one’s aching body and against the desire to stop and rest; and not being able to see the end, the summit, of the climb. And then, slowly, the drizzle ceases, the mist begins to clear, the road becomes gradually less steep, and one is there – in warm bright sunshine nearing the summit of that climb, able to see the beautiful, the numinous, vista beyond, below, for the first time, and which vista after such an effort brings a restful interior peace, the silent tears of one person who feels their human insignificance compared to the mountains, the valleys below, the sky, the Sun, and the vast Cosmos beyond: the wyrdful nature of one fleeting delicate mortal microcosmic nexion which is one’s own life.”

Post-2009 Letters And Writings

In 2012 Myatt was contacted, via e-mail, by a journalist employed by the BBC and, over subsequent months, they exchanged correspondence via that medium. In 2013 Myatt published edited extracts from some of this correspondence in Part Three of his book Understanding and Rejecting Extremism: A Very Strange Peregrination (ISBN 9781484854266). He also included some of this correspondence – and some other correspondence with a few other individuals around the same time (2011-2012) – in a posting on his weblog under the title Just My Fallible Views, Again. {8}

This correspondence is not only quite remarkable, given the various assumptions made about Myatt since at least the 1980s, but also is a significant development of the feelings expressed in his pre-2009 private letters. In those pre-2009 letters a certain lofty (even an arrogant) presumption of knowing – of having understood himself and the world – emerges time and time again, as well as certain pontifications based on various abstractions, while the later letters are replete with a certain humility. For instance, in one of these 2011-2012 letters he writes:

“The problem in the past had been me, my lack of understanding of myself and my egoism. It was my fault: not the place, not the time, not the people, for I so desired with that arrogance of youth to exchange this paradise, here, for those ideas, the idealism, the abstractions, I carried around in my prideful hubriatic head. Seldom content, for long, since happiness came with – was – the pursuit, or the gratification of my personal desires. So destructive, so very destructive. So hurtful, inconsiderate, selfish, profane […]

In a letter sent to the BBC journalist he wrote:

[My] recent propensity to be somewhat subsumed with a certain sadness [arose] from not only pondering on such questions as pathei-mathos, the causes/alleviation of suffering, and the nature of religion, expiation, and extremism, but also from understanding, from feeling, just how much suffering I personally have caused during my extremist decades and knowing that had it not been for the tragic death of a loved one some six years ago I would most probably have continued my career as a suffering-causing extremist.

He was even more explicit in another letter to a different correspondent and dated November 2012:

“The reason why I now do not – and have no desire to – “get involved with social change” (or to “go out into the world and try to give something back” as another correspondent recently expressed it) is the reality of me having made, and knowing and feeling I made, so many mistakes, shown such poor judgement, been so arrogant, so selfish, for so many decades – for most of my adult life. Given this reality, I simply do not trust myself anymore not to cause suffering, not to make even more mistakes, not to show poor judgement again. Just as I know my responsibility, my blame, for those my past mistakes and their human consequences. Thus, why would I want to inflict myself on the world anymore? […]

For the simple honest truth is that I now feel, in my very being, that I have no right to, can find no justification for me to – beyond that necessitated by personal honour in the immediacy of the moment – interfere in the lives of others, in however small a way even if my initial motives might be (or seemed to me to be) good. For who I am to judge, decide, things beyond the purvue of empathy and a very personal honour? I am just one fallible exceedingly error-prone human being with a long proven history of impersonal interference, of hubriatic, suffering-causing, and selfish, deeds. Someone who does not trust himself anymore and who values and tries to cultivate wu-wei.”

In a rather remarkable letter dated December 2nd 2012, he explained that:

“In respect of religion, there seems to have grown within me, this past year, a feeling regarding prayer, especially contemplative prayer, or rather that quiet way of being when – with no expectation of or belief in God – no words are desired or required and one is aware of the numinous in such an unaffected way that there is a calmness emanating not from within – not caused by our knowing or feeling of self – but from that ineffable vastness beyond which includes us and all the life that seeps into us, there in our stillness: emanations, of not only the dreams, the hopes, the love, the sadness, the sorrow, the grief, the pain, the joy, the tragedy, felt, known, experienced by we humans millennia after millennia, but also of the being, the essence, of the other life around us, here as Nature, and elsewhere, which, as we, ‘hath but a short time to live’.

A feeling, an intimation, of perhaps in some small way now understanding the Latin Opus Dei – Officium Divinum – as a needful daily reminder of our needful humility, as the plaintive cry Miserere Mei, Deus so reminds, and as the Namaz of Islam also so reminds with its Ruku, Sajdah, and recitation of Subhana Rabbiyal a’la. A needful daily reminder that we are transient beings, prone to dishonour, selfishness, and hubris, but who can be loving and kind, and beings prone to the charisma, the temptation, of words, either our own or those spoken or written by others. A reminder that we can so easily forget, have so often forgotten, that gentleness, that modest demeanour, that understanding, which derives from an appreciation of the numinous and also from one’s own admitted uncertainty of knowing and one’s acknowledgement of past mistakes. An uncertainty of knowing, an acknowledgement of mistakes, that often derive from πάθει μάθος.”

All these sentiments, these feelings, are so consistent over so many years, chime so well with his poetry, with the feelings that run through his pre-2009 letters, with his autobiography Myngath, and with post-2011 writings about his philosophy of pathei-mathos, that it seems inconceivable to me that they are artful constructions – fakes – by someone else (or some others) or the product of some ‘sinister trickster’ who has consciously adopted a certain persona in order to try and fool people. Also, what they express is a mysticism, a reverence for and an appreciation of the numinous, so at odds with the ethos and the practice of Satanism – of whatever variety – that it is also inconceivable that they were written by a Satanist or even by a practising Occultist.

My conclusion, therefore, is that his somewhat itinerant adult life has been a Faustian, experiential, quest, with him drifting, stumbling, toward an unknown destination, which destination he has finally reached and which destination he in his post-2011 writings and letters has striven to describe.

JRW
2016

Notes

{1} Raine, Susan. The Devil’s Party (Book review). Religion, Volume 44, Issue 3, July 2014.

{2} Senholt, Jacob. The Sinister Tradition. Paper presented at the international conference, Satanism in the Modern World, Trondheim, 19-20th November, 2009.

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

{4} DW Myatt. Relict: Some Autobiographical Poems. 2014. ISBN 9781495448386.

{5} Letters dating from 2002 to 2009 are currently (September 2016) available at https://regardingdavidmyatt.wordpress.com/selected-letters/ with a few of these (and other) letters included in Part Two of Myatt’s book Understanding and Rejecting Extremism: A Very Strange Peregrination, published in 2013, ISBN 9781484854266.

Some letters dating from 2011 were included in Part Three of the aforementioned book.

{6} David Myatt. Myngath: Some Recollections of a Wyrdful and Extremist Life. 2013. ISBN 9781484110744.

{7} While those who believe the ‘fakery theory’ might object that there is no proof the letters were written on the dates given – that is, they might all have been faked within a relatively short period of time – the evidence indicates otherwise. For many of the letters were published on the website of a Myatt supporter from 2005 onwards, as the following link reveals: http://web.archive.org/web/20050205011512/http://www.geocities.com/davidmyatt/

The letters that are in the pdf compilation {5} and also available in that web archive, and in some subsequent archives, include the following: (i) Preco preheminencie, (ii) A Fine Day in Middle June, (iii) One Hot Sunny Day, Almost Mid-July; (iv) The Buzzards Are Calling Again; and so on.

{8} https://davidmyatt.wordpress.com/about/just-my-fallible-views-again/

°°°°°°°

Appendix

Some Quotations From The Letters of David Myatt (2002-2009)

[Untitled] February 2003

How foolish, to forget my own understanding: to forget the remembering, the pain, that shaped, changed, evolved such empathy as I possessed so much that – when alone as now in such places as this – I knew the past, felt the future, and, burdened by such knowing, tried hard to keep away the tears of so many centuries of sorrow, so little insight lived.

So hard, it seems, to renounce the passion of a life, as when a relationship of lovers falters, stalls, restarts to stall again; seldom a clean and sudden leaving. Feelings, memories, linger. And there is guilt. Let us not forget the guilt, the hope; the guilt of a duty abandoned […]

Tomorrow, I could have been elsewhere, in a teeming city, talking words of war as if my old hope of inspiring noble deeds to aid those far less fortunate than me was still real in a modern urban world too tired of silence, patience, and too afraid of numinous stillness. I choose not to go; not to speak, and instead will – the goddess permitting – sit here again suspended in time between brown, green and blue […]

If I have anything real to leave in remembrance, let it be such words as these: not the strife; not the anger; not the deaths; not the agitation for action. These are the words of a Spring, newly born between Sun and earth, bringing joy to a man whose hands, back and face have borne the cold toil of outdoor work in Winter.

I hope I do not forget this warmth, this beauty, again…

°°°°°°°

One Week Beyond Mid-Spring, 2003

It was hope – and another lost love – which took me, once and a decade or more ago, to Egypt to travel in the desert as if such traveling might bring a forgetful peace. It did not work, despite the grim toil of that long journey, and it was only when I returned to Cairo that I forgot. I remember it so well: I had gone, out of politeness, to a concert to see and listen to some singer which some Egyptian I had met enthused about. And there was such beauty there, in her, her voice, in the music, as she sang of many things. Such sadness; such joy, such an embracing, for me, of another world, another culture. I was at home there, listening, feeling, with the audience as the beautiful Samira Said sang, and ever since – in times of personal sadness, rejection, such as this – I remember her concert, or listen to her songs {1}, reminding me of how I am not alone, of how others have, and do, suffer, and have cried, and laughed, and sang of their problems, personal, political, social and otherwise. But most of all I remember that there is another world out there of different, vibrant, cultures, of good people striving in their daily mostly toiling lives with hope for a better more honourable world for themselves, their family, their children, their land.

1) In a recent letter Myatt added: “In the past few years she has changed her style somewhat, less Arabic, more Western. While this new style is interesting, some – myself included – prefer her earlier songs and recordings.”

 

°°°°°°°


[Untitled] April 2003

There is, of course, peace here, while the warm Sun lasts and there is some physical tiredness from the hours of physical work, and the very early, Dawn, start. But there is also not only an undercurrent of sad loneliness – for she whom I love has gone, to another – but also an intimation of the past when action, violence, in the world to change the world, brought that exhilaration which true, honourable, warriors know and often seek and which is an end to such loneliness…..

So, to be honest, there is temptation, even here, amid this quiet rural splendour: the temptation to be again what I was when action, a goal, a seeking, an assignment, made me a harmony of body, mind, soul, and life became suffused with a glory redolent of the gods because life was lived on a different, higher, level. There were then no obstacles that could not be overcome; no doubts; not even any self- reflexion.

Is this, then, just one of those periods in my life – of months, maybe a year – when I quietly drift, suffused with the numen, before returning to that other world, of duty, of exploration, of challenges, where lives the honourable warrior? I do not believe it is one of these periods, but I could be wrong; I have been wrong in the past.

°°°°°°°

We Have Been Led Astray, May 2003

How many times have I myself known the simple, gentle, warmth of a love shared? And how many times have I turned away from that toward what I assumed or believed or felt was a duty, thus hardening myself? So much lost, for so little. So much suffering and sadness created by me, in others, in the world: and for what? So much sadness and suffering caused within myself by such a loss.

The truth I have painfully, slowly, discovered in this, the fifth decade of my strange wandering life, is that there is no noble, no good, no honourable duty to anything or anyone which can contradict such love, or reject it, or place it second. What honourable, noble, duty there is can only arise from such love or join with that love in a natural, dwelling, way as when two people, a family, settle to dwell on the land and through their dwelling, their labour, their toil, their love, they create a way of life which is in harmony with all other life, with Nature, and especially with their own loving, rational, honourable, human nature.

This is the quiet numinous way of restraining ourselves by concentrating on what is beyond words, beyond ideas: the way that some of the beautiful music of the past several hundred years is an intimation of, reminding us as it can of the greatest suffering, the greatest joy, and of our own place among Nature, in the Cosmos.

This is the quiet return that is needed – beyond all rhetoric; beyond all propaganda; beyond all ideas, political, religious, otherwise – and beyond all the forms that constrain and try to mould our human nature to some abstract theory or construct. For what is human is this love, this symbiosis between such love, such dwelling, such a gentle seeking yearning born of our questioning nature. All else – all other types of yearning, seeking, striving, duty – detract us and distance us from, or even destroy and negate, our true human nature, and from that evolution of this nature of ours which great music, great Art, great literature, rational ethical Science itself, provide us with an intimation of, a gentle yearning for.

°°°°°°°

The Buzzards Are Calling Again, 2004

Many times, like the growing tree, there by that breeze, I have been swayed – swayed by the sleeping warrior within, who, awakened, has tempted me. So much dishonour in this world; so much I had to again strive to avoid involvement, ready as I was to go to defend the oppressed against the ignoble oppressor. It was, for me, the battle against dishonour that mattered, that called, that awoke – the living of the life of a warrior.

It was not the ideology, not the ideas, not the cause, or even the goals, for these were and are mere causal forms which do not, cannot, contain the essence itself even though, sometimes, they may presence part of it, as a Buzzard, circling, presences one small part of Nature’s life. What mattered then was the striving – the exhilaration of living which presenced honour in a moment, in an explosion of moments, so raising life up, upwards, towards a new living, a new way, nexion as it was to the essence itself, manifest as this essence was, is, can be, in the honour of a warrior. What mattered, then, was such a presencing by someone to redress the balance and bring some honour back into this world. Thus was I, am I, through such diverse presencing, such diverse involvement, a mystery to some, but not to myself… So I was swayed, tempted, and several times became alive again, a different alive as I forsook this quiet reclusive peace to travel, to engage, to live for a while a different way. And now, my work here having ended, I strain again against myself, feeling, feeling the presencing of that past, of those moments of life’s ecstasy.

What of my words, this past year, born of such peace, of such silent wisdom as has kept me here in this place? Have they changed anything, anyone? I do not think so. Are they then as flowers thrusting forth in Spring, born only to die each year, seeding themselves with the hope of rebirth in some future? I do not know, and shall lay this pen aside to close my eyes to I lie on my old coat upon the growing greening grass of one more burgeoning beautiful English Spring.


 

Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

The Question of Anton Long And David Myatt

For decades allegations have been made that Anton Long – founder of the Order of Nine Angles (ONA, O9A) in the early 1970s {1}{2} and author of most of its Occult texts {3} – was the pseudonym of David Myatt, a former neo-nazi activist regarded as “the leading hardline Nazi intellectual in Britain since the 1960s” {4} and as “England’s principal proponent of contemporary neo-Nazi ideology and theoretician of revolution.” {5}

Such allegations – including the one that since Myatt is Long he is also a Satanist – have led to some academics, and many Occultists, to assume – or to accept without question – that Myatt is Long {6}, despite Myatt’s persistent denials and despite no one, in some thirty years, having provided any credible evidence based on research using primary sources {7}. The only detailed examination, so far, of a possible connection has been by Senholt who devoted some 24 pages to the topic {8} although his conclusion that there is a connection is ‘not proven’ because his analysis is based on secondary – not primary – sources and he relies on various assumptions, such as there being some similarity between some events in Myatt’s life (neo-nazi activism and involvement with radical Islam) and some of the Insight Roles suggested by the O9A, and that Myatt’s idea of a ‘Galactic Imperium’ is echoed in some texts written by Anton Long.

As JR Wright mentioned in her essay about Myatt and the ONA {9}, those who accept that Myatt is Anton Long and therefore a Satanist have to explain:

not only the lack of factual evidence proving he is a satanist but also many other things about Myatt’s life, among which are the following:
1) His time as a Christian monk and his many subsequent writings praising Catholicism in particular and Christianity in general.
2) His Occultism and National-Socialism text – written in the 1980’s and republished in the 1990’s and again around 2006 – and in which he denounced occultism.
3) The “small matter” of him being married in Church in accordance with the Christian ceremony of marriage.
4) His semi-autobiographical poetry.
5) His voluminous writings about the hubris of extremism, and about his rejection of and his remorse concerning his extremist past.
6) An extensive seven hour search of his home by six Detectives from Scotland Yard in 1998 failed to find any occult items or literature.
7) A forensic analysis, by the police, of Myatt’s seized computers following his arrest in 1998 failed to find any occult material.


The Early Life Of David Myatt

Several academics have referred to Myatt’s early life {1}{8}{10}(11}(12}, stating that he was born, in 1950, in Tanganyika (now known as Tanzania) when that land was still under British control; that he was educated there; that he later lived in the Far East, and came to live in England in the late 1960s. While these details are sketchy, Myatt himself in his autobiography Myngath provides a few more details {13}. He relates, for example, that he was privately educated in Africa, and that during his teens in the Far East he studied Ancient Greek and learned to read Sanskrit. In several letters and later writings he mentions trips, in the early 1970s, to the Middle East and Iran accompanied on at least one trip by a gay female (possibly Iranian) friend he had met at university. {14} In addition Myatt has mentioned that his father provided him, in the late 1960s and early 1970s, with an allowance sufficient to enable him to travel where he liked and purchase whatever books he happened to be interested in.

This rather eclectic, somewhat itinerant, and possibly privileged early life (in a letter to one correspondent Myatt mentions his family having servants), is certainly interesting and most certainly deserves further research based on primary sources. Which research might provide some clarification in respect of the assumption that Myatt was/is Anton and thus that “the role of David Myatt [is] paramount to the whole creation and existence of the ONA.” {15}

Hearsay And Rumours

For decades, individuals such as Michael Aquino – famed for his foundation of the Occult group the Temple of Set and for his earlier friendship with Howard Stanton Levey – have, for whatever personal and/or ideological reasons, circulated rumours about Myatt and about the O9A. Thus, in a recent (2016) posting on some internet forum Aquino not only made known his ignorance of O9A esoteric philosophy but also unequivocally stated, yet again, that “he [Myatt] was confirmed to me as Anton Long,” while failing to provide any evidence from primary sources to confirm such hearsay. {16}

Given such hearsay, and the continued allegations that Myatt is Anton Long, it is incumbent on those who repeat such hearsay and such allegations to provide evidence based on primary sources. Until they do – and until academics  also provide credible evidence based on research using primary sources – it will remain a mystery as to whether David Myatt really is (or was) Anton Long.

R. Parker
2016

Notes

{1} Monette, Connell. Mysticism in the Twenty First Century. Sirius Academic Press, 2013. p.86

{2} Senholt, Jacob. Secret Identities in the Sinister Tradition: Political Esotericism and the Convergence of Radical Islam, Satanism, and National Socialism in the Order of Nine Angles, in Per Faxneld and Jesper Aagaard Petersen (editors), The Devil’s Party: Satanism in Modernity. Oxford University Press. 2013. pp. 254–256

{3} Senholt, op.cit. p.256; Monette, op.cit. p.86

{4} Simon Wiesenthal Center: Response, Summer 2003, Vol 24, #2

{5} Michael, George. The New Media and the Rise of Exhortatory Terrorism. Strategic Studies Quarterly (USAF), Volume 7 Issue 1, Spring 2013.

{6} For instance, Goodrick-Clarke, in his book Black Sun simply states that Myatt is Long and then proceeds to use their names interchangeably. Goodrick-Clarke, Nicholas. Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity. New York University Press. 2003, pp.215-216.

{7} Primary sources include direct evidence such as original documents dating from the period under study, and accounts and works (written, verbal, published or unpublished) by such individuals whose life or whose writings or whose works form part of the research. In addition, if such sources – documents or accounts or writings – are in another language, then it is incumbent upon the scholar to have knowledge of that language and thus be able to translate such documents themselves, for a reliance upon the translations of others relegates such sources from the position of primary ones to secondary ones.

{8} Senholt, op.cit. pp.250–274.

{9} JR Wright. David Myatt, Satanism, and the Order of Nine Angles. e-text, 2012 (revised 2016). A pdf version is currently (September 2016) available at https://regardingdavidmyatt.wordpress.com/david-myatt-and-the-o9a/

{10} Michael, George. The Enemy of My Enemy: The Alarming Convergence of Militant Islam and the Extreme Right. University Press of Kansas. 2006. pp. 142-144.

{11}  Kaplan, Jeffrey. Encyclopedia of White Power: A Sourcebook on the Radical Racist Right. Rowman & Littlefield. 2000. p. 216ff; p.512f

{12} Goodrick-Clarke, op.cit. pp.216ff

{13} Myatt, David. Myngath: Some Recollections of a Wyrdful and Extremist Life. 2013. ISBN 9781484110744. It should be noted that, according to academic criteria, an autobiography is a primary source.

{14} Some his letters have been published in a 2009 pdf collection edited by JR Wright and titled Selected Letters of David Myatt, 2002-2008. They are currently (September 2016) available at https://regardingdavidmyatt.wordpress.com/selected-letters/

Some of Myatt’s other correspondence is included in part 2 and 3 of his book Understanding and Rejecting Extremism
A Very Strange Peregrination, [ISBN 9781484854266], while many of his post-2012 essays are autobiographical, such as the two Questions for DWM of 2014 and 2015, and the Development Of The Numinous Way, available (as of September 2016) at https://davidmyatt.wordpress.com/

(15} Senholt, Jacob. The Sinister Tradition. Paper presented at the international conference, Satanism in the Modern World, Trondheim, 19-20th November, 2009.

{16} In respect of Aquino’s latest rumour-mongering, qv. his recent diatribes about Myatt on some self-described ‘satanic’ internet forum, some of which are reproduced in the “Michael Aquino Sounds Off Again About The Order Of Nine Angles” and the two-part “The Sad Sad Story of Michael Aquino” sections of the following pdf document: https://regardingdavidmyatt.files.wordpress.com/2017/03/lambasting-levey.pdf