Is The O9A Satanist?

Order of Nine Angles



Is The O9A Satanist?

For quite some time various self-described ‘satanists’ have questioned whether or not the Order of Nine Angles (ONA, O9A) is a satanist group.

Some are of the opinion that it is but only in a limited way, trumpeting as they do some fairly recent (post-2011) O9A texts which state among other things that satanism, for the O9A, is just a “necessary novitiate pathei-mathos”, a practical experience which the initiate learns from and then moves on from.

Many other self-described ‘satanists’, however, are and have been of the opinion that the O9A is not satanist, basing their opinion as they do on how satanism was described by Howard Stanton Levey (the Yahodi; aka Anton LaVey) and then by his followers and admirers. Which Levey-type satanism is basically labelling as satanism what is egoistic, masculous, plebeian, and mundane, where everything supernatural and occult is seen as just useful psychodrama and/or as theatrical props designed to bolster the egoism, the pretensions, of each and every self-declared ‘satanist’ who arrogantly believe they have or they can develop the ability to master, to control, everything (supernatural and otherwise) and anyone. In addition, Levey-type satanism – like the much-vaunted occultism of both Crowley and Aquino – is awash with Hebraism; with ‘demons’ and entities from medieval Hebraic grimoires; with the Hebrew kabbalah, and of course with myths and legends about a Hebraic Satan.

A Novitiate Pathei Mathos

In respect of the claim that satanism – a satanism described for example in the O9A text The Black Book of Satan, first published in 1983, and as described by Anton Long in texts such as Toward Understanding Satanism – is just a novitiate pathei-mathos, one has to bear in mind the O9A’s Labyrinthos Mythologicus and thus the fact that their Labyrinthos Mythologicus is:

“designed to test and confuse – to perplex – novices, aspirant candidates, and those curious about the O9A. Designed to challenge their assumptions about the O9A and about satanism, sorcery, and esotericism in general. To encourage them to arrive at their own conclusions about – to develop the intuition, the Occult skills, to acquire the pathei-mathos, to discover – what the ONA is, and is not.”

Thus, in regard to satanism, readers will find many ONA texts promoting satanism and stating that satanism is the essence of the ONA, while they will also find some other texts stating that satanism is just “a causal form”, just a noviciate pathei-mathos.

Which certainly has confused many of those – such as self-described Levey-inspired satanists – who have opined about the Order of Nine Angles, although had they the nous to study the O9A corpus in detail they would have understood that what the O9A mean by satanism is quite different – radically different – from what Levey and his followers described, and thus from what most self-described modern satanists accept, as ‘satanism’.

O9A Satanism

To appreciate what the O9A mean by Satanism is to understand why one of the five fundamental principles (traditions) of the Order of Nine Angles is “the way of defiance of and practical opposition to Magian abstractions.” {1}

The O9A in their Glossary of ONA Terms (v. 3.07) state that:

“The term Magian is used to refer to the hybrid ethos of Yahoud and of Western hubriati, and also refers to those individuals who are Magian by either breeding or nature. The essence of what we term the Magian ethos is inherent in Judaism, in Nasrany, and in Islam. To be pedantic, we use the term Magian in preference to the more commonly used term Semitic to describe the ethos underlying these three major, and conventional, religions, since the term Semitic is, in our view, not strictly philologically correct to describe such religions.”

Furthermore, the O9A have their own understanding of Satan, described in their text The Geryne of Satan {2} which states that “as originally used and meant, the term satan refers to some human being or beings who ‘diabolically’ plot or who scheme against or who are ‘diabolically’ opposed to those who consider themselves as ‘chosen’ by their monotheistic God.”

Since those who “consider themselves as ‘chosen’ by their monotheistic God” are the Jews it follows that the O9A consider the archetype of Satan to be the archetype of opposition to Jews, to Jewish influence, and of course opposition to monotheistic and essentially patriarchal religions such as Judaism, Nasrany, and Islam. Which naturally explains why the O9A has its code of kindred honour, why it has always supported National Socialism both in theory and, via Insight Roles, in practice; why they support holocaust revisionism; why they have their Vindex mythos {3}, and why their Mass of Heresy {4} includes the following declaration:

“Adolf Hitler was sent by our gods
To guide us to greatness.
We believe in the inequality of races
And in the right of the Aryan to live
According to the laws of the folk.
We acknowledge that the story of the Jewish ‘holocaust’
Is a lie to keep our race in chains
And express our desire to see the truth revealed.
We believe in justice for our oppressed comrades
And seek an end to the world-wide
Persecution of National-Socialists.”

It is no surprise, therefore, that the O9A has published texts such as The Error of Egoism: Magian Occultism, Satanic Subversion, and The O9A, included as that text is in the seventh edition (2015) of their Definitive Guide To The Order of Nine Angles: Theory and Praxises. {5}

In addition, the O9A with its Rounwytha tradition, its Sapphic nexions, its code of kindred honour, is disdainful of and in ‘satanic’ opposition to the Magian patriarchal, masculous, ethos, which still dominates the Western world.

The Sinister-Numinous Tradition

In recent years – post-2011 and following the retirement of Anton Long from active involvement with the Order of Nine Angles – various O9A texts have been released which detail (i) the aural traditions regarding Internal Adept and the transition to and beyond The Abyss on the Seven Fold Way {6}, and (ii) the hermetic and pagan (Greco-Roman, and Western) antecedents of the Seven Fold Way and of O9A esoteric philosophy {7}.

In essence, the Seven Fold Way of the O9A is – to use terms adopted by Myatt in his Vindex mythos – profoundly Faustian, Promethean, Thorian. That is, embodying the ethos of the West sans any Hebraic influence. But it is also futuristic, or rather Aeonic, given who and what the individuals who go beyond The Abyss are and do, living beyond the Magian, the patriarchal, abstractions of ‘good’ and ‘evil’ just as the mythical Satan did and just as all pagan Magisters – both male and female – have always done.

Thus, as someone relatively recently wrote:

“the O9A is indeed satanic since every O9A person, whatever O9A way they follow or espouse, is a presencing of those forces that would, if left unchecked, lead us in practical ways to that individual apprehension and that way of living which are beyond good and evil, beyond the light and the dark.” {8}


Given their historical understanding of satan – and thence their definition of the term satanism – it is my opinion that the O9A, with their holocaust denial, with their adversity to the Magian ethos, with their Vindex mythos, with their exeatic (Faustian) Seven Fold Way, and with their championing of National Socialism, are most certainly a satanist group.

In addition, O9A satanism – based as it also is on the principle of kindred honour (another of their five core principles) – also debunks, and is opposed to, the egoistic, the materialistic, so-called ‘satanism’ of Howard Stanton Levey, the charlatan, indebted as his ‘satanism’ is to Hebraism and manifesting as it does the Magian patriarchal ethos.

(T.W.S. Nexion)
2017 ev

{1} The principles are stated in their Glossary of ONA Terms (v. 3.07) dated 123 Year of Fayen.

{2} Available from:

{3} qv.

{4} Given its contents, not only is possession and publication of the text of the O9A Mass of Heresy illegal in many European countries (and in some other countries, such as Canada) but performance of it is also illegal in such lands.

{5} This guide to the Seven Fold Way is currently (Jan 2017 ev) available at

{6} Refer, for example, to texts such as Enantiodromia – The Sinister Abyssal Nexion (Second Edition. 2013 ev)

{7} qv. the 2016 pdf compilation The Esoteric Hermeticism Of The Order Of Nine Angles, which contains articles such as the one titled ἀρρενόθηλυς, and which is currently (Jan 2017 ev) available at

{8} R. Parker, The Satanism Of The O9A In Esoteric Context. e-text, 2014. The article is included in Definitive Guide To The Order of Nine Angles: Theory and Praxises, qv {4}.

Article source:


The Archetypal Shapeshifter, The Mage

David Myatt


“There have been many rambling tirades regarding David Myatt lately. Many identify David Myatt with Anton Long (the ONA’s founder) despite the fact that he has denied this identification. Instead, some consider David Myatt to be an individual who moves from one ideology to another – a crazy man, praising Jihad and the supremacy of Islam after having praised Aryan supremacy and National Socialism, etcetera. From the perspective of Secuntra Nexion, we consider David Myatt to be an individual who embodies the archetype of the Magickian, the shape-shifter; an individual who has dedicated his life to a singular purpose, one which leads progressively to new liminal and threshold experiences; an individual who has experienced, in prima persona, myriad facets of life, and who has, as a result of his pathei-mathos, created invaluable works – works such as the Numinous Way, Reichsfolk, and countless texts of inspiration. Whether or not David Myatt is Anton Long remains irrelevant, as each individual will have to give this consideration in proportion to their own research and experience.”

“Si è molto discusso della figura di David Myatt da molte parti in questi ultimi anni. Molti considerano David Myatt come essere Anton Long (ovvero il fondatore dell’ONA) anche se questi sino ad oggi ha sempre negato di esserlo, alcuni semplicemente un individuo che passa da un’ideologia ad un’altra, alcuni un pazzo che inneggia al Jihad ed alla supremazia dell’Islam dopo aver inneggiato alla supremazia ariana ed al Nazionalsocialismo, etc. Da parte nostra (Secuntra Nexion), consideriamo David Myatt come un individuo che incarna l’Archetipo del Mago, del Mutaforma. Un individuo che ha conferito alla propria vita uno scopo ed uno scopo che andasse lontano. Un individuo che ha sperimentato in prima persona le varies faccettature della vita ed una persona che ha creato come risultato del proprio pathei-mathos opere di valore come La Via Numinosa e Reichsfolk ed innumerevoli testi pieni di ispirazione. Che poi David Myatt sia o non sia Anton Long questo può essere considerato irrilevante e rimane una considerazione che ogni singola persona può fare per sé e conferire ad essa il giusto peso.”



Corpus Secuntra, Telos. English edition: ISBN 978-1981879342

Corpus Secuntra, Telos. Italian edition: ISBN 978-1545074497

N.B. Secuntra is an Italian O9A nexion established over a decade ago which practices and which upholds both the “dangerous and extreme forms of Traditional Satanism” as promulgated by the O9A, and the modern heresies of National Socialism and Fascism.

In Reply To Some Questions (2012)


From Myatt’s preface:

“These answers, though dated, may be of some interest; for example, in regard to the development of my ‘numinous way’ into the ‘philosophy of pathei-mathos’ and in regard to my temerarious statement that “I do not intend to write anything more about” that philosophy, for I have of course since 2012 continued to write about, and develope, that philosophy and which more recent writings have obsoleted most of the essays referenced in the following answers.”

Questions For DWM, 2012


Regarding The Term Numinous

David Myatt

David Myatt

A Note Regarding The Term Numinous

As a chapter of a book by Christopher Pankhurst – Numinous Machines, published in December 2017 by the ‘right-wing’ San Francisco based Counter-Currents organization – is titled Nexus of Life: David Myatt & the Acausal, it is fitting that we examine the origin of the term ‘numinous’ and what Myatt himself means by the term, especially as the blurb for the book on the publishers website repeats the common but mistaken belief that “Rudolf Otto coined the term numinous to refer to the primal experience of the holy.”

A mistaken belief since as a certain “Anton Long” pointed out in his text Alchemical Seasons and The Fluxions of Time published in 123 yfayen (2011 ce) that

“despite the now common belief that the use of the word ‘numinous’ is fairly recent, deriving from the writings of Rudolf Otto, its first occurrence in English – so far discovered – is in a religious tract published in London in 1647 ce, entitled The simple cobler of Aggawam in America. Willing to help mend his native country. The author, Nathaniel Ward – a scholar at Emmanuel College, Cambridge, an English clergyman, and a Puritan supporter – emigrated to Massachusetts in 1634 ce.”

The meaning of the term numinous in that book, and in later books such as The Quest of the Sangraal by Robert Stephen Hawker published in 1864 (where it is spelt numynous), is “of or relating to a god or a divinity, revealing or indicating the presence of a divinity; divine, spiritual,” derived as it is from the classical Latin ‘numen’, which Latin word implied a deity, a divinity, a reverence for what is divine.

In his 2013 book The Numinous Way Of Pathei-Mathos Myatt described how he then philosophically used and understood the term:

“The numinous is what manifests or can manifest or remind us of (what can reveal) the natural balance of ψυχή; a balance which ὕβρις upsets. This natural balance – our being as human beings – is or can be manifest to us in or by what is harmonious, or what reminds us of what is harmonious and beautiful. In a practical way, it is what we regard or come to appreciate as ‘sacred’ and dignified; what expresses our developed humanity and thus places us, as individuals, in our correct relation to ψυχή, and which relation is that we are but one mortal emanation of ψυχή.”

Prior to that ‘Pathei Mathos iteration’ (c.2011 – present) Myatt had frequently used the term ‘numinous’ during his ‘National Socialist iteration’ (1968-1998) writing in his 1990s text The Meaning of National-Socialism, {1} published by George Dietz in his Libery Bell magazine and also circulated by Myatt’s National-Socialist Movement, not only that

“Something is numinous if it has beauty and awe. Something which is divinely-inspired or divinely-representative is numinous. What is numinous is generally what is revered, or regarded as sacred – as spiritual or divine. Nature herself is numinous – a wonderful, awe-inspiring mystery. The numinous is an expression of the acausal – of the Unity behind causal, temporal, appearance,”

but also that

“a folk is not an abstract, easily defined, static, “thing” like the concept of race. It is a living, changing, evolving, being – a unique type of life. What defines a folk is thus far more than a certain set of physical or physiological or genetic characteristics. A folk is a symbiotic being – in symbiosis with the being which is the homeland of that folk, with that community or that collection of folkish communities. All this makes the culture, the Way of Life, the ethos (or soul) of that folk living as well. And it is this living which is numinous, which presences the numinous.”

Since Myatt uses and used the term numinous in specific ways, and always seemed to avoid using the English word ‘holy’ both in reference to that term and in his Greek translations, it is interesting and relevant to mention his commentary on the Greek word ἅγιος in section 5 of the Pymander chapter of the ancient Corpus Hermeticum. {2}

The Holy

In regard to ἅγιος – conventionally translated as ‘holy’ – Myatt, quoting Rilke and providing his own translation of the German, writes that the numinous has two aspects:

{Begin quote}

Numinous is better – more accurate – than ‘holy’ or ‘sacred’, since these latter English words have been much overused in connexion with Christianity and are redolent with meanings supplied from over a thousand years of exegesis; meanings which may or may not be relevant here.

Correctly understood, [the] numinous is the unity beyond our perception of its two apparent aspects; aspects expressed by the Greek usage of ἅγιος which could be understood in a good (light) way as ‘sacred’, revered, of astonishing beauty; and in a bad (dark) way as redolent of the gods/wyrd/the fates/morai in these sense of the retributive or (more often) their balancing power/powers and thus giving rise to mortal ‘awe’ since such a restoration of the natural balance often involved or required the death (and sometimes the ‘sacrifice’) of mortals. It is the numinous – in its apparent duality, and as a manifestation of a restoration of the natural, divine, balance – which is evident in much of Greek tragedy, from the Agamemnon of Aeschylus (and the Orestia in general) to the Antigone and the Oedipus Tyrannus of Sophocles.

The two apparent aspects of the numinous are wonderfully expressed by Rilke:

Wer, wenn ich schrie, hörte mich denn aus der Engel
Ordnungen? und gesetzt selbst, es nähme
einer mich plötzlich ans Herz: ich verginge von seinem
stärkeren Dasein. Denn das Schöne ist nichts
als des Schrecklichen Anfang, den wir noch grade ertragen,
und wir bewundern es so, weil es gelassen verschmäht,
uns zu zerstören. Ein jeder Engel ist schrecklich.

Who, were I to sigh aloud, of those angelic beings might hear me?
And even if one of them deigned to take me to his heart I would dissolve
Into his very existence.
For beauty is nothing if not the genesis of that numen
Which we can only just survive
And which we so admire because it can so calmly disdain to betake us.
Every angel is numinous

wenn ich schrie. ‘Were I to sigh aloud’ is far more poetically expressive, and more in tune with the metaphysical tone of the poem and the stress on schrie, than the simple, bland, ‘if I cried out’. A sighing aloud – not a shout or a scream – of the sometimes involuntary kind sometimes experienced by those engaged in contemplative prayer or in deep, personal, metaphysical musings.

der Engel Ordnungen. The poetic emphasis is on Engel, and the usual translation here of ‘orders’ – or something equally abstract and harsh (such as hierarchies) – does not in my view express the poetic beauty (and the almost supernatural sense of strangeness) of the original; hence my suggestion ‘angelic beings’ – of such a species of beings, so different from we mortals, who by virtue of their numinosity have the ability to both awe us and overpower us.

{End quote}

Myatt thus provides a new – yet ancient, and most certainly pagan – interpretation of the term, so very different from the understanding of that of Christianity, which Christian understanding is “pertaining to God; belonging to God, commissioned by God, or persons devoted to God; conforming to the will of God, entirely devoted to God.”

Three Wyrd Sisters

{1} A copy of Myatt’s text is available here:
{2} David Myatt. Corpus Hermeticum: Eight Tractates. 2017. ISBN-13: 978-1976452369

The Ignorant Vulgarians And Islam


The Ignorant Vulgarians And Islam

There are two things that I find of particular interest about David Myatt. The first thing is the range and the depth of his practical experience, which included thirty years experience of street-level often violent political activism, several years as a Christian monk, and ten years as a practising Muslim. The second thing is his erudition, evident as that erudition is in his familiarity with the culture – and especially the literature – of the West from the time of Homer to Cicero to TS Eliot and beyond. Having “fluency in the classical languages (Greek and Latin), as well as Arabic and possibly Persian” {1} he is thus erudite, a scholar, as those terms were understood by English speakers from before the time of Shakespeare to the time of Ralph Waldo Emerson.

When, therefore, he in his mature – post-2011 – years writes about ancient Greek culture, about Christianity, about the culture of the West, and about Islam, he is writing not only from personal experience but also as a scholar able to read primary sources – such as Homer, the New Testament, and the Koran – in their original language.

What Myatt in recent years has written about Islam and Muslims directly contradicts the anti-Muslim rhetoric of “the vulgarians”, such as The Master Vulgarian who currently occupies a position of power and influence in America and the hordes of minor, anti-Muslim, vulgarians who style themselves as defenders of ‘civilization’. {2}

Regarding such people Myatt asks:

“Have [they] read the Quran in Arabic? Have they studied the Sunnah – at the very least the collections of Bukhari and Muslim? Have they studied Al-Adab Al-Mufrad? Have they studied Islamic jurisprudence and discussed Shariah with a Qadi? How many conversations about Islam have they had with learned Imaams? Have they lived in a land where the majority of people are Muslim? How many times have they been guests of Muslim families and so shared meals and personal conversations and thus empathised with Muslims? How many Muslim women have they interviewed or asked about Hijab – about why they wear it and how it makes them feel?

If they have not done all those things then they are, in my view, fundamentally ignorant concerning Islam and the Muslim way of life, and thus they speak and write and demonstrate in public about what they personally are uneducated about and about those whom they have not personally interacted with in a courteous way. Thus their opinions, their views, are those of bigots, and their behaviour is uncivilized – that is, the behaviour of people who are unlearned, ill-informed, uncultured, uncourteous, hubriatic. They are also hypocritical, for these leaders and organizers – and those who bankroll them – are virulent in their praise of ‘Western civilization and Western values’ without, it seems to me, realizing that they themselves with their ignorance, their hubris, their intolerance, their prejudice – their bigotry – are excellent examples of the new barbarians assailing Western culture.” {3}

In another article he writes:

“My personal view of Islam, of the Muslim way of life, and which view I have expressed in recent correspondence with others, is a very positive and tolerant one; of respect born from experience, a scholarly study, and a comparative assessment with other religions and spiritual ways also personally experienced.

Perhaps the bad opinion many people in the West have of Islam would be changed if they spent time with Muslim families in places as diverse as Egypt, Somalia, Turkey, Morocco, Pakistan, Senegal, Malaysia, and Birmingham. Until they have, who are they to pass judgement on the Muslim way of life, and on the Quran, the Sunnah, and the Shariah, that inspires and informs that way of life?” {4}

National Socialism And Honour

Even during his time with Reichsfolk in the late 1990s Myatt was writing about the need to treat other races with honour and thus respect their way of life. In a letter to an imprisoned Comrade {5} dated JD2452013.275 (that is, 13 April 2001) and which letter he expanded into an article published under the title The Question of National-Socialism, Racism and Tolerance, {6} Myatt rhetorically asked important questions such as:

“Should we strive to attain our freedom through certain tactics, one of which is a fanatical intolerance? Is our situation that desperate that we should see those who uphold other ways of life – and those of other races – as our enemies? This is the means that has been mostly followed in the past fifty years or so, albeit that it has been followed and employed on a mostly instinctive level. This is the means of “racism”, whether called by that Zionist-invented term or not.

Or, should we strive to be idealistic, and follow the ethic of honour to its logical conclusion? This means that we always strive to do what is honourable, which means that we should strive to be both strong, yet tolerant in a warrior way: proud of our people, our culture, but accepting of other ways, other people, if those other people respect us.”

After considering the options, he concluded:

“I assert that what is good is what is beneficial to our folk, but also honourable, and that if something – some deed or action – benefits or may benefit our folk but is also dishonourable, then that deed or action is something which a National-Socialist should not do […]

We must use our own values of honour, of loyalty, of duty to the folk as the criteria, the standard, to judge what is right, what is wrong, and what is necessary. Furthermore, we must use these values to determine our own behaviour toward others. This is the National-Socialist way: the way of honour, of loyalty, of duty to our folk.

I firmly believe that we can return our people to their own way of life by setting them a personal example, and to do this we must be prepared to live by, and if necessary die for, our ideals of honour, loyalty and duty.”

His words seem even more relevant now as the vulgarians among us gain more and more influence.

R. Stirling
29 November, 2017
(Revised 30 November 2017)


{1} Connell Monette. Mysticism in the 21st Century, Sirius Academic Press, 2013. pp. 86.

{2} While The Master Vulgarian barks about “Islamic terrorism” he in his ignorance forgets – or ignores – two things. First, that America in the last twenty years has directly and indirectly (through its policies) killed far more civilians than all Muslim terrorists combined; directly, in places such as Iraq and Afghanistan, and indirectly in places like Yemen and Syria. Second, that it is not a question of “Islamic terrorism” – as if the religion of Islam is responsible – but rather of some individuals doing what is dishonourable and using something such as a religion as an excuse for their dishonourable deeds: see for example Extremism, Terrorism, Culture and Physis.

{3} Source:

{4} Source:

{5} Although the Comrade is not publicly named, aural tradition names him as Richard Scutari, of Brüder Schweigen, with whom Myatt corresponded for some years beginning in the 1990s.

{6} A copy of the article is available here:

The article was included in the Reichsfolk publication National-Socialism and Islam: The Case for Co-operation, first distributed in 2003 as part of Myatt’s plan to bring National Socialists and Muslims together to fight “their common enemy.” A copy of the publication is available here:


The Vulgarian

A Review of The Uncertitude Of Mr Myatt by JR Wright & R Parker

David Myatt


JR Wright & R Parker, The Uncertitude Of Mr Myatt,
From National Socialism To The Philosophy Of Pathei-Mathos. 2017.

Available both as a printed book – ISBN 978-1981249954, US$ 7.00 – and as an Gratis Open Access pdf file (1) this slim volume of 58 pages is by the authors of The Mystic Philosophy Of David Myatt (2) which was published last year and which provided a reasonably comprehensive – and currently the only available – analysis of Myatt’s philosophy of pathei-mathos, which analysis is no easy feat since Myatt himself admits that he is “aware that the ‘philosophy’ of pathei-mathos, as described in works such as The Numinous Way of Pathei-Mathos and scattered in numerous other essays is not expounded as clearly and precisely as it could and perhaps should be.” (3)

The first part of The Uncertitude Of Mr Myatt deals with Myatt’s criticism of National Socialism and Hitler, spread as that criticism was over a period between 2010 and 2012. The authors use the same methodology as in their The Mystic Philosophy Of David Myatt, which is to provide extensive and relevant quotations from Myatt’s works and then comment on them.

This approach illustrates not only how Myatt’s thinking evolved as he developed and refined his Numinous Way during those years, but also the criteria he employed; in the process also revealing Myatt’s detailed understanding of National Socialism and the interesting fact that his criticism was framed by the pagan spirituality of ancient Greece, that is, in terms of hubris, the classical Fates (Moirai) and the Ἐρινύες. In an illuminating footnote the authors write that Myatt “expresses in his intellectual way the irony, the tragedy” by placing in context the Greek quotation the philosopher Martin Heidegger used in his 1933 speech at the University of Freiburg.

The second part deals with Myatt’s latest book – Pagan Mysticism And The Ethos of Christianity – and while it is a useful summary of that book there is no detailed analysis of Myatt’s assumptions and conclusions. For example, whether or not Myatt is correct in his statement that the ethics of Greek and Roman paganism can be summarized in the phrase καλὸς κἀγαθός, or whether or not Homer’s Odyssey is “redolent of the classical paganus ethos”, and whether or not Christian ethics are indeed based on “the example of the life of Jesus of Nazareth as depicted in the Gospels.”

The second part also does not in our view unequivocally answer the question that the authors asked at the end of part one, which was whether that book by Myatt marks “a return to his earlier folk culture”, with that folk culture being – in their words – “”mostly but not always just his ‘ethical National Socialism’ of Reichsfolk with the term ‘folk culture’ replacing the term ‘national socialism’ and with references to Hitler and the Third Reich removed.” All they say in answer is that “there are no such links” to and nothing redolent of “Myatt’s old ‘folk culture’ world-view.”

Well over half the book is taken up with four old essays by Myatt, the most interesting of which is Three O’clock One English Morning – written in 2010 – in which he gives details both of his motivation as a National Socialist and the tactics and strategies he employed in his three decades as a violent political activist. These four essays by Myatt, and the one by Ms Wright with the intriguing title David Myatt, Reichsfolk, Esoteric Hitlerism, and Savitri Devi, are however – as the authors claim in their Preface – useful resources for those interested in or researching “the life of David Myatt and of how and why he developed his philosophy of pathei mathos.”

The book, despite its deficiencies, is a useful addition to the literature about Myatt given that Myatt’s life and writings continue to interest certain individuals, with some of those interested influenced by or identifying with various modern Western sub-cultures – such as the Order of Nine Angles, the Occult Left Hand Path, Esoteric Hitlerism, Reichsfolk, NRx – while others (currently, an admittedly miniscule and heretical minority) see in Myatt something Faustian and ineluctably redolent of that strange dichotomy between Light and Dark, Numinous and Sinister, between Apollonian and Dionysian, between The Scholar and The Activist, between The Monk and The Warrior, between Honour and Dishonour, between The Wisdom of Pathei-Mathos and The Reckless Promethean Quest, that lie at the heart of – which are – the ethos and the mythoi of the culture of the West.

November 2017 ev


Article source:

The Uncertitude Of Mr Myatt

David Myatt

David Myatt

Editorial Note: The following 54-page work incorporates and thus supersedes the previously issued work by Wright & Parker titled From National-Socialism To The Philosophy Of Pathei-Mathos which was published in October of this year.


The Uncertitude Of Mr Myatt



° Preface
° Part One: David Myatt And The Uncertitude Of Knowing
° Part Two: A Modern Pagan Spirituality
° Appendix One: Three O’clock One English Morning
° Appendix Two: David Myatt, Reichsfolk, Esoteric Hitlerism, and Savitri Devi
° Appendix Three: Concerning The Development Of The Numinous Way
° Appendix Four: Hitler, National-Socialism, and Politics – A Personal Reappraisal
° Appendix Five: Some Philosophical and Moral Problems of National-Socialism


From the Preface:

This study concerns (i) the evolution of Myatt’s thought between 2010 and 2012, and especially his move away from National Socialism to his non-political, mystical, philosophy of pathei-mathos with its virtues of compassion, tolerance, and honour, and (ii) whether or not his recent work such as his Pagan Mysticism And The Ethos of Christianity signifies a further evolution in favour of a modern world-view, based on Greco-Roman paganism, as “a means to reconnect those in the lands of the West, and those in Western émigré lands and former colonies of the West, with their ancestral ethos, for them to thus become, or return to being, a living, dwelling, part – a connexion between the past and the future – of what is still a living, and evolving, culture.”

Such evolution of his thought is natural given that in his Uncertitude of Knowing – one of the works discussed here – he writes:

“I am aware that I may not have all or even many of the answers required, and that such answers as I do have, or some of them, might be erroneous and that [they] therefore may need to be amended […] I have made enough mistakes in my own life to know my fallibility, as my views have evolved, matured, as a result of my experiences, my pathei-mathos. So all I have is my own perspective, my own uncertitude of knowing.”

So we should understand that he sees all his post-2010 writings – from his ‘numinous way’ to his later ‘philosophy of pathei-mathos’ to his recent Pagan Mysticism And The Ethos of Christianity – as inconclusive, fallible, subject to change […]

[Such] changes express the reality of the world-view he developed post-2006, aptly described by Myatt as based on pathei mathos, on the learning that can arise from adversity and personal experience.


The Mystic Philosophy of David Myatt