Order of Nine Angles

O9A

O9A: Notes On The Corpus Hermeticum
(pdf)

From the Introduction:

Given renewed interest among certain Occultists in the ancient texts of the Corpus Hermeticum following David Myatt’s translations and commentaries on five of the texts it seems timely to provide an overview of the Corpus Hermeticism, particularly as it has been suggested that:

“If many MSS of the Order of Nine Angles are vital to acquire a certain understanding or at the very least, presence through words what a practical life and wyrdful ἄνοδος can bring, the Corpus Hermeticum is, in itself, sufficient to make sense of the Order of Nine Angles quiddity as a whole.”


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/


 

 

David Myatt

David Myatt

 

For a long time I, personally, have always respected Michael Aquino, founder of the Occult group the Temple of Set. Why such respect? Because, judged by his actions over some forty years and judged by what individuals who have known him have personally said or written about him to me, I judged him to be a person of integrity. Someone, that is, who would not knowingly besmirch a person’s reputation and someone who had and who upheld certain moral standards. Which is most befitting given that he was for years an officer in the United States military.

Thus it is with pleasure that my attention was drawn, by a comrade, to a posting that Aquino (on the 11th of October 2016) made on an internet forum and in which posting he not only reproduced a letter he had received, in the 1990s, from David Myatt but also mentioned that his correspondence with Myatt was “mutually courteous and respectful.”

Since some people who have associated themselves with the Order of Nine Angles seem intent on maligning and mocking Aquino, I reproduce in full here the aforementioned posting in which Aquino quotes from a letter he received from Myatt. The posting is as follows:


[Begin quotation]

My last correspondence with David Myatt [under his own name] occurred in February-March 1998 and was mutually courteous and respectful.

°°°

 David Myatt to M.A. 2/28/98:

Sir: It has come to my attention that you have frequently mentioned my name in connection with a certain “occult” group, alleging among other things that I am some sort of leader or sole member of this group. This is completely untrue. I am not “Anton Long” nor “Stephen Brown”. Neither am I an occultist! As for Mr C Beest, if you know people who had ever met him, you would know he is not yet thirty years old and could not possibly be me, being as I am almost fifty years old!

I am certainly a National-Socialist – that is, a NAZI. I have been a Nationalist-Socialist since I was sixteen years old. For your information I once many years ago infiltrated an occult group in the hope of using that group for NS ends – to propagate National-Socialism. It seemed a good idea at the time!

As far as I am concerned, National-Socialism and the occult are incompatible, and NS and Satanism certainly are! No one can be both a NS and a Satanist – you are either one or the other.

Yours, etc.
D. Myatt

°°°

So let us take Mr. Myatt at his word: that he is not “Long/Brown/Beest”, has no connection with “ONA”, and as he is a professed Nazi considers that it would be impossible for him to simultaneously be a Satanist.

In this case my disapproval of the “ONA” consequent to both the writings under its name and the manners of its professed adherents, are no reflection on Mr. Myatt. I do not know him personally beyond our brief, courteous correspondence almost two decades ago. I have absolutely no reason to wish him ill.

[End quotation]


While a few O9A’ers will doubtless believe that Aquino has fabricated that letter from Myatt, I personally am of the opinion that it is genuine since I accept Aquino’s honesty in this matter and know that Myatt’s letter expresses what Myatt has consistently written and said over many decades. For instance, that Myatt did “infiltrate an occult group in the hope of using that group for NS ends” and that he did believe that “National-Socialism and the occult are incompatible” as evidenced by his 1990s text  Occultism and National-Socialism (pdf).

What I find of particular interest is that the letter from Myatt apparently dates from shortly before – or shortly after – he was arrested for ‘incitement to murder’ following a Dawn Raid on his home by police officers from S012 (Special Branch) stationed at Scotland Yard.

Richard Stirling
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


the-green-damask-room1

There are four “encodings” in the painting by Richard Moult to which he gave the name The Green Damask Room.

Two reflections in the suspended polyhedron which depict two locations in Shropshire, personal to the subject of the painting and of general interest regarding the history of a certain Esoteric Tradition.

The sigil above the polyhedron is an encoding of the secret name of ‘Satan’ according to that Tradition.

Although it may be reproduced as such, the polyhedron itself is not an intentional depiction of an inverted Septenary symbol (and thus does not necessarily require reverting). Rather – and  interestingly given its resemblance to the Septenary sigil – it is the pattern which emerged via the encoding of the name of the terrestrial location associated with “Yusra” and the “New Aeon”.

In addition, the ‘Green Damask Room’ – named and known as such among family, friends, and selected invited guests – exists in a certain large house in a certain location in a certain country.


 

Glasgow University library: MS Hunter 374 fol.4r (Boethius Consolation of Philosophy)

 

Quidditas Independent School For Boys and Girls
Yarchester Hall
Much Startling
Wiltshire

10.vii.16

It is with great pleasure that we send out this end of year report to you, dear parents, marking as it does our first year as Head Lady Master of the school.

Following a most generous donation by a Middle Eastern gentleman – an alumnus of the school – who wishes to remain anonymous, we are pleased to announce that the Lower Sixth desert expedition to Gilf Kebir in search of the rock of Afsana will go ahead as planned as will the refurbishment of Quants Hall including the Shooting Range where new safety measures will be introduced following that unfortunate incident last term involving a year ten boarder and a senior member of the Sapphic Club and which club, despite a petition from members of the rival Devil’s Advocate Guild, has not been closed down. The club will mark its centenary in the forthcoming Michaelmas term by staging a musical production of Miss Settles play Beautiful Girls, Towards You My Thoughts Will Never Change. In more good news, Miss Settle will be continuing with her self-defence classes following the decision by the local Constabulary not to proceed with the charge against her of assault following her intervention in a fight between her girls and some interloping male townies at the local hostelry.

Toward the end of Trinity Term our former Headmaster, Antoon Longbeard III, paid us a visit intending to give a shortened version of his annual three-hour lecture to the Upper Sixth, Soliloquy On Aeonics With Reference To Acausal Time And The Arabic Alchemy Of Al-Andalus in preparation for which we scheduled an exeat weekend resulting in attendance being limited to the few pupils who could not get away in time, plus Janitor Plunge and Head Groundsman Miss Tree. Antoon Longbeard III, always a stickler for upholding the sterling tradition of former Headmasters, was afterwards spotted asleep leaning against Big Oak, on the boundary of the First Eleven cricket pitch, clutching an empty bottle of a 12 year old single malt. Later that evening Miss Tree discovered him wandering aimlessly around the pond in Much Startling village having singed his beard and Tweed jacket after overfilling his prized briar pipe. We wish him well in his retirement.

Finally, we are sad to report that former Head Boy, Sefton Dolittle, while pursuing his childhood ambition to own the Star of Southern Rhodesia diamond, was apprehended in the vaults of a well-known London jeweller and has now begun a seven year holiday at Her Majesty’s pleasure.

We remain yours truly,
Edonia Bracquet

Head Lady Master



 

David Myatt

David Myatt

It was with some amusement that I read – at disparate times some months apart – what two people wrote this year about Mr Myatt and lying. One blogger questioned how sincere Myatt was in his writings and wondered whether he deliberately spread ‘disinformation’ about himself, while an academic wrote in a recent book that “if scholarship has correctly identified him as the mastermind behind the Order of Nine Angles [then his denial of being Anton Long] does not bode well for his sincerity.”

I was reminded of their words (and so many similar ones) today when reading a column in The Guardian, and suggest that they and others – given their wonderment about and accusations regarding Myatt lying – read what the Guardian columnist Andrew Brown had to say in the Saturday 30 July 2016 edition of that newspaper.

Here, a few quotations from that column which may possibly answer their wonderment regarding and accusations about Mr Myatt lying.

“Why do the English lie so much? […] It’s not a coincidence that one of the classic novels about how to be an English gentleman is Beau Geste, in which the entire plot hinges on the moral necessity of lying. Honour demands all kinds of heroism and horrible deaths from the brothers, but it never asks them to tell the truth […] What makes English manners so peculiarly difficult is that you can never be entirely certain the person you are talking to is in fact lying. Sometimes they will be entirely sincere, even when it is not to their advantage to do so. Sometimes they will mean to be sincere, by saying something that you’re meant to understand is untrue, but fail, because you think they are telling the truth – and then the blame for their insincerity is entirely yours.”

R.P.
July 2016