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/


 

 

Advertisements
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


O9A. One Image, Ten Thousand Words

 

O9A: Managing The Chaos?
(pdf)


Order of Nine Angles

O9A

Anton LaVey And Anton Long
(pdf)
A Study In Modern Satanism


Order of Nine Angles

 

Myatt And The Quest For Lapis Philosophicus
(pdf)

 

Abstract

The life of David Myatt will be discussed in relation to the occult group the Order of Nine Angles (O9A/ONA), with particular reference to (i) the O9A’s hermetic ‘seven fold way,’ which is a decades-long personal quest for wisdom, and (ii) the O9A concepts of ‘the sinisterly-numinous’ and ‘aeonics’. It will be argued that Myatt’s strange, varied, and documented life is consistent with someone following that ‘seven fold way’; that Myatt – under the nom-de-plume Anton Long – is one of the most innovative of modern occultists and one of the few to attain the grade of Magus; and that the O9A itself has been consistently mis-understood by outsiders.


David Myatt

Mage Myatt


A Short Biography of David Myatt
(pdf)

This biography by JR Wright – taken from her now defunct ‘DM Homepage’ website – was referenced in the NATO published text Anti-Semitism and Terrorism, in Dienel, Hans-Liudger (ed), Terrorism and the Internet: Threats, Target Groups, Deradicalisation Strategies. NATO Science for Peace and Security Series, vol. 67. IOS Press, 2010. pp.16-17

°°°

Related Articles:

David Myatt and the Order of Nine Angles

Myatt: A Matter Of Honour

A Review of Diablerie

Bealuwes Gast


David Myatt

David Myatt

David Myatt and Searchlight, Yet Again

Almost every year since 1998 someone somewhere reposts the allegations made about David Myatt in a 1998 edition of the UK-based anti-fascist Searchlight magazine under the title The Most Evil Nazi in Britain. Sometimes facsimile images of the article, in whole or in part, are posted, often on some conspiracy or occult internet forum or other when Myatt’s name gets mentioned.

The last reincarnation was a few days ago, on a conspiracy forum. This time, however, their appearance elicited a riposte which, in a world full of rational human beings, would have put paid once and for all to the allegations made in that article. Quoted below is the riposte, of which the most notable – and in our view most important – part is the last section, beginning  “Here’s the thing – a few months before those Searchlight allegations were published, Myatt had been arrested in a dawn raid…”

In a recent (2012) comment about such allegations, David Myatt – obliquely referring to people such as those involved with Searchlight – wrote that:

“I harbour no resentment against individuals, or organizations, or groups, who over the past forty or so years have publicly and/or privately made negative or derogatory comments about me or published items making claims about me. Indeed, I now find myself in the rather curious situation of not only agreeing with some of my former political opponents on many matters, but also (perhaps) of understanding (and empathizing with) their motivation; a situation which led and which leads me to appreciate even more just how lamentable my extremism was and just how arrogant, selfish, wrong, and reprehensible, I as a person was, and how in many ways many of those former opponents were and are (ex concesso) better people than I ever was or am.” Source – http://www.davidmyatt.info/genesis-of-my-unknowing.html

As for the people at Searchlight, they appear to have lost interest in Myatt years ago; perhaps helped by Myatt’s recent writings lamenting his extremist past and rejecting all types of extremism, and also by articles such as David Myatt Has A Change Of Heart which appeared on an anti-fascist, pro-Israeli blog.

Indeed, to their credit, a recent item on the Searchlight website posed the following questions, “Do truth and accuracy matter or is it acceptable to distort facts and their analysis in the interests of fighting fascism and racism? Does the end justify the means, however questionable the means are, or do dubious means taint and damage the ends?” with them answering that there are “three main objections to the sort of riding roughshod over the facts that I have observed recently in one section of the antifascist movement. Firstly, knowingly departing from the truth is unethical, immoral and wrong. Secondly, when it comes to fascists the facts condemn them without need for embellishment. And thirdly, distorting the truth might seem superficially beneficial, but you cannot build a strong and effective campaign on shaky foundations and you risk not being believed about anything.”

ΔΔΔ

{Begin Quote}

Those unsubstantiated [1998] Searchlight smears have long been disproved. The article itself was full of weasel-words, and here’s what Myatt himself wrote about those allegations in an article published in 1998, an article subsequently republished in the Reichsfolk Situation Report of 2003:

“Not once, in the past thirty years, has anyone provided any evidence of my alleged involvement with the Order of Nine Angles or with Satanism in general […]

One of the unsubstantiated allegations of the Searchlight crowd is that I was a friend of someone called Vik Norris – something they blandly stated in their alleged ‘expose’ of me, under the headline The Most Evil Nazi in Britain, in the April 1998 issue of Searchlight magazine. No evidence for this allegation was presented then, or subsequently.

Indeed, the article simply contains bland assertions by them about me and Satanism with no evidence presented to support such assertions. For example:
(1) they stated that the ONA was “formed by Myatt himself in the early 1980′s” but offer no proof for this claim of theirs;
(2) they write about “Myatt and his satanic friends” yet never name these alleged ‘satanic’ friends or provide any proof of involvement by any of my friends with Satanism;
(3) they claim that “within days of being investigated”, the ONA withdrew its material from the Internet and that I had shaved off my beard in an attempt to disguise myself, with yet again no evidence being provided for these allegations, which were patently untrue, as anyone could have verified at the time by searching the Internet, calling on me at my home or place of work or asking those with whom I worked.”

Here’s the thing – a few months before those Searchlight allegations were published, Myatt had been arrested in a dawn raid by police officers from the SO12 unit at Scotland Yard on suspicion of, among others things, conspiracy to murder. Prior to his arrest he had been under surveillance by MI5 for a year or more with all his communications – mail, telephone, e-mails, internet – monitored by GCHQ.

Did all this professional covert surveillance and monitoring provide any evidence at all of his involvement with satanism and the occult? No.

Did the police officers who interrogated Myatt after his arrest and on the five subsequent occasions when he (complete with full beard) was questioned by them at Charing Cross police station in London obtain an admission by Myatt concerning his involvement with satanism and the occult? No.

Did the police officers based at Scotland Yard in their subsequent three year investigation of Myatt – involving MI5, MI6, Interpol, the FBI, and the Canadian police – find any evidence at all of Myatt’s involvement with satanism and the occult? No.

So there you have it. You have a choice between: (1) Years of professional covert surveillance and three years of an international investigation failing to turn up any evidence of Myatt’s involvement with satanism and the occult verses (2) some allegations made in a magazine and subsequently repeated ad naeseum by others.

{End Quote}


pdf version here – curious-case-of-myatt.pdf

David Myatt

David Myatt

The Curious Case of Mr. David Myatt

Part Two

Whither Came The Numinous Way?

In his 2012 e-text entitled A Matter of Honour, David Myatt, after over-viewing the evidence presented by Senholt, Goodrick-Clarke and others about his alleged involvement with Satanism, raised the issue of his Numinous Way, aka his philosophy of pathei-mathos, and of his personal writings since 2006. He rhetorically asked why such writings of his have been ignored by those, such as Senholt, who claim both that he is Anton Long and that he is “paramount to the whole creation and existence of the ONA.” {1}

Myatt’s own answer to his rhetorical question is that

“…because [such writings] honestly reveal the thoughts and feelings and ideas and experiences and (importantly) the failings of someone so different from a satanist that they have to be ignored.”

In David Myatt, Satanism, and the Order of Nine Angles, JRW gives another possible explanation, writing that those who believe the ‘Myatt is Anton Long and a satanist’ scenario

“…have to explain Myatt’s life – and his philosophy, his personal letters, and his mystical writings – since 2006, and which life and which writings (many of which writings deal with humility, compassion, his remorse about his extremist past, and his mistakes) do not fit the theory of Myatt being either a life-long satanist or some dedicated ruthless covert government asset. The only explanations consistent with those versions of Myatt’s life are the following additional assumptions: (i) that his numinous way/philosophy of pathei-mathos is something he does not personally believe in, and he diabolically constructed it as some sort of smokescreen or jape and (ii) that his personal writings are all lies, some clever attempt (by an amoral genius) at obfuscation to divert attention.”

However, there are other explanations; but whether plausible or implausible, or even fallacious, is for each person to decide.

Consider, for example, the following explanation, posted in 2011 on an occult internet forum by someone who claimed at the time to be part of an established and English-based Order of Nine Angles group named the L316 Lympstone Nexion, which group had, briefly, a website associated with that short-lived internet phenomena known as ONA 3.0 and which ONA 3.0 had a decidedly pro-anarchist stance:

“As to the Numinous Way, I think that’s the most subversive of the entire tri-headed monster that is the memeplex (ONA, Numinous Way, Reichsfolk). It has a nice coating of ‘respect for all life’ and empathy which are things I can agree with absolutely, and are much easier to accept than the focus on the Sinister of the ONA, however both have the same aim in my view. Imagine if the Numinous Way caught on (which it’s more apt to do than the ONA by definition), and people developed that profound and real respect for one another as Nexions – and people comported themselves with absolute responsibility. By definition the deaths the system causes and running around after money would become repugnant (because it is) naturally as people became more aware of what they were contributing to (as the meme requires). The Numinous way also requires a degree of self reliance and self awareness that the system currently finds repugnant. Imagine if they (per the tenets of the Numinous Way) resolved their disputes among each other (without relying on the state, including through trial by combat). What you’d have is a group of people, driven by a seemingly ‘positive’ motive, living totally outside the law (among their own) and actively taking responsibility for the horrific actions that the state forces them to be party to every day. They’d be de facto criminals in the eyes of the State. That’s truly subversive right there, but also esoterically does represent the complete circle. It’s the reconciliation where the Sinister Numinous, meets the Numinous.”

In this and similar scenarios the author of the ‘numinous way’ has deliberately created it as part of what Senholt claimed is the “sinister game [of Aeonics/sinister dialectics] that is at the heart of the ONA”, so that the author of this numinous way, to quote JRW again, must therefore be:

“…an astonishingly diabolical, duplicitous, creative, polymathical genius who over four decades has been playing ‘sinister games’ and who has not deviated from his youthful sinister cunning plan, and which diabolical genius makes the likes of Crowley and LaVey (and everyone else associated with modern Satanism and the ‘left hand path’) seem pathetic and mundane.”

Thus, this ‘numinous way’ is but a useful, subversive, and cunning causal form {2}, to be employed by adepts of the sinister tradition as part of their aeonic strategy to undermine and destroy the old order and usher in a new and more Satanic aeon, and which new aeon would, according to the ONA, bring forth their Dark Imperium/Galactic Empire. {3}

Magus Myatt

A more intriguing suggestion than the stolid ‘once a Satanist always a satanist’ scenario which the above explanation surely implies, and which similar suggestions also imply, is one still based on the assumption that Myatt is (or was) Anton Long but which allows for the personal change suggested by Anton Long’s self-proclaimed and neglected ‘last writings’; writings confusingly (perhaps intentionally confusingly) issued under in 2011 under the two alternative titles Esoterikos, Final Words and Last Words: The Enigmatic Truth. This work consists of two short texts, The Enigmatic Truth (Last Words From A Modern Alchemist) and Lapis Philosophicus.

In The Enigmatic Truth (Last Words From A Modern Alchemist) Anton Long writes:

“This understanding, this knowledge – the wisdom acquired, the finding of lapis philosophicus during the penultimate stage of the Way – means two particular things, and always has done. (i) living in propria persona, in a private manner and sans all posing, all rhetoric, all pomposity, all ideations; and (ii) having an appreciation, an awareness (sans words, ritual, thought) of what is now sometimes known as the acausal – of Nature, the Cosmos, of the connexions that bind life and thus of the illusion that is the individual will, and which illusion sillily causes a person to believe ‘they’ are or can be ‘in control’. These two things form the basis of a particular and reclusive way of life of a particular type of person: the type known, in one locality, as the rounerer of The Rouning.”

There is therefore a return to the simple way of the Rounwytha {4} and which way seems to me at least to have a lot in common with Myatt’s numinous way.

We have thus, after over forty years, Myatt as Mage and at the end of the seven fold way, having ventured into and beyond ‘the abyss’ and having, as ONA texts such as Enantiodromia: The Sinister Abyssal Nexion suggest, melded the sinister with the numinous via practical experience and an exceptionally interesting diversity of living; with his post-2006 writings being explanations of and the product of this last mortal occult stage of what of necessity is a life-long quest.

As Anton Long writes in Lapis Philosophicus:

“The story ends with an anticipated discovery: that the penultimate stage (however named: Magus, GrandMaster, GrandLadyMaster) of that life-long genuine Occult journey which begins with initiation (of whatever kind: hermetic, ceremonial, self) is the same whether one began on, and thence followed, what has been described as ‘The Left Hand Path’, or whether one began on, and thence followed, what has been described as ‘The Right Hand Path’. For in the context of beyond The Abyss, such designations based on such a dichotomy become, and are, irrelevant because without sense and meaning.

That is, the ‘outer secret’ of the inner, the real, the living, alchemy is that the end and the result of both our apparently separate journeys is the same; the same place, the same understanding, the same knowledge. For wisdom is undivided, the same for all of us, whatever we believed or assumed when we began.”

The Simple Alternative

The simplest explanation is to accept the truth of Myatt’s assertion, mentioned here in part one and recounted in Myatt’s A Matter of Honour, regarding his involvement with occultism. That it was sporadic, was ended in 1997, was always for the sole purpose of advancing his then subversive neo-nazi agenda, and that over the decades a variety of individuals, including an academic, have used the pseudonym Anton Long.

His numinous way – aka the philosophy of pathei-mathos – is, as recounted in his autobiography Myngath and in many other works, thus the result of his own pathei-mathos, a consequence of his own ‘diverse and strange peregrinations’, and has absolutely nothing whatsoever to do with occultism.

Conclusion

As so often in respect of David Myatt and the pseudonymous Anton Long, the decision as to which explanation, which scenario, to accept in this matter of Myatt’s numinous way and the claim he is (or was) Anton Long, is ours. A diversity of possible explanations that surely enhance both the Myatt mythos and the charisma of the O9A.

R. Parker
2013 ev

See also:

The Curious Case of Mr. Myatt, Part One


References

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

{2} The manufacture and/or the use of causal forms play an important part in both the theory and the praxis of the ONA, and is a topic that Anton Long has extensively written about since the late 1980’s, including in some of MSS in the three volumes of Hostia (1992) and in some of the letters in the two volumes of The Satanic Letters of Stephen Brown (1992).

For the ONA, Satanism itself is but a causal form:

“…a presencing of dark forces/acausal energies – a form/mythos – only relevant to the current Aeon, and is but as outer, an exoteric, form – and one means of provoking and encouraging radical and diabolical change and reformation in the present aeon, which present aeon is one aeon among a progression of aeons.”  R. Parker. Dialectics and Aeonic Sorcery. 2013 ev

See also Richard Stirling, The Radical Sinister Philosophy of Anton Long. 2013 ev

{3} Frequently Asked Questions About The Order of Nine Angles. Version 4.01. 123 Year of Fayen. Available (as of April 2013) at http://lapisphilosophicus.wordpress.com

{4} The way of the Rounwytha is explained in texts such as (a) The Rounwytha Way In History and Modern Context (2011); (b) Denotatum – The Esoteric Problem With Names; (c) Alchemical Seasons and The Fluxions of Time.


This work is licensed under the Creative Commons Attribution-NoDerivs 3.0 Unported License


cr-myatt-7
Antinomianism and the Order of Nine Angles


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

R. Parker
2013 ev

Part Two:
Whither Came The Numinous Way?

References

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


David Myatt

David Myatt

David Myatt, Satanism, and Anton Long

Analysis of Some Rumors

 

Regarding the much discussed question of Myatt and his alleged involvement with the sinister group the Order of Nine Angles (ONA), in my opinion there are three alternative scenarios.

Possible Myatt Scenarios

1) Individuals can choose to accept David Myatt’s consistent and decades long denial regarding being ‘Anton Long’, and his claim that his occult involvement (such as it was) was brief and – as he mentioned in Ethos of Extremism and (decades ago) to people like Professor Kaplan – occurred in the 1970s when he participated in a clandestine occult honeytrap for the sole purpose of subversively aiding his then fanatical nazism 1. Thus, as he outlined in his autobiography Myngath, in his Ethos of Extremism, and in many other of his writings, (i) for 30 years he sincerely believed in nazi ideology, in a neo-nazi revolution, as evidenced by his political and para-military activities, by his imprisonment, his writings, and his leadership of the NSM and Reichsfolk; and (ii) that following a decade of travels in lands such as Egypt 2 and a growing admiration of Muslims he personally met, he converted to Islam and spent many years sincerely trying to live the Muslim way of life; (iii) that following the death of his then partner he was forced to re-evaluate his life and beliefs and which re-evaluation led to him rejecting all forms of extremism and developing the personal weltanschauung he termed ‘the numinous way’ (aka the philosophy of pathei-mathos).

In this first scenario Myatt was a fallible if arrogant trouble maker – a rebel and a fanatic – who gradually learned humility 3 after an eventful life, and who rediscovers his humanity, and admits his mistakes, following a personal tragedy.

2) Individuals can choose to believe that David Myatt was and is Anton Long and that his 30 years as a nazi and his 10 years as a Muslim were part of some life-long sinister and cunning plan of his to subvert society and that he was so sinister and so skilled at deception and so charismatic that he could: (i) initially convince people about his sincerity regarding being a nazi fanatic and then a sincere Muslim, and (ii) also fool scores of people consistently for 30 years (in the case of NS) and 10 years (in the case of Islam) and (iii) that in order to maintain the charade he was prepared to and did endure imprisonment (in the case of NS) and was prepared (in the case of Islam) to be regarded by various governments as a terrorist and so be liable to arrest, interrogation, extradition, and imprisonment, and (iv) while doing all the foregoing also managed to create, expand, write for and run the ONA.

In this second scenario he is some kind of evil genius (with good acting skills) involved in a decades long and international sinister conspiracy; someone who, astonishingly 4, is capable of living a double (or triple) life for years on end and capable of manipulating and duping (for years on end) all kinds of people from hardened criminals to neo-nazi ruffians to devout Muslims to believing Christians to intellectuals.

3) Individuals can choose to believe – as some conspiracy minded individuals have suggested 5 – that David Myatt has spent most of his adult life as some kind of government/state asset, undercover operative, or agent provocateur, having been recruited either at University or during his time with the underground paramilitary group Column 88 (part of NATO’s secret anti-communist Gladio network).

In this third scenario he is a loyal servant of the British state – a patriot, a ruthless operative (inciting violence, disorder, subversion, and terrorism) – who obeys a covert chain of command, and which British state indulges in and has indulged in ‘dirty tricks’ in order to protect its security and its interests, and which ‘dirty tricks’ include undercover surveillance, entrapment, infiltration and disruption of groups perceived to be a threat and/or terrorist, and – possibly – using terrorist (and extremist) groups/the threat of terrorism as a pretext for greater surveillance and government control.

Explanations Required

Those who believe versions/scenarios 3 and 2 (the agent provocateur and the satanist scenarios) have to explain Myatt’s life – and his philosophy, his personal letters, and his mystical writings – since 2006, and which life and which writings (many of which writings deal with humility, compassion, his remorse about his extremist past, and his mistakes) do not fit the theory of Myatt being either a life-long satanist or some dedicated ruthless covert government asset. The only explanations consistent with those versions of Myatt’s life are the following additional assumptions: (i) that his numinous way/philosophy of pathei-mathos is something he does not personally believe in, and he diabolically constructed it as some sort of smokescreen or jape and (ii) that his personal writings are all lies, some clever attempt (by an amoral genius) at obfuscation 6 to divert attention from ‘the sinister deeds’/the covert ops such believers believe he has done and probably is still doing, or was doing until very recently; or (iii) in the particular case of the agent provocateur theory, that c.2006 he ‘retired’ and devoted himself to expressing what he really believed in all along or what he came to believe following a lifetime of state-sponsored covert activity.

Furthermore, those who accept version 2 (the satanist scenario) have additionally to explain not only the lack of factual evidence proving he is a satanist 7 but also many other things about Myatt’s life, among which are the following 8,

1) His time as a Christian monk and his many subsequent writings praising Catholicism in particular and Christianity in general 9.

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 10.

5) His voluminous writings about the hubris of extremism, and about his rejection of and his remorse concerning his extremist past 11.

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.

Again, the only explanation of all these things consistent with the Myatt as satanist scenario is that he is and was not only the astonishingly cunning, duplicitous, evil genius mentioned above, but also someone who has now (again astonishingly) contrived to create yet another persona for himself (as philosopher of ‘the numinous way’ and humble penitent) and which persona he has managed to rather convincingly and certainly consistently portray through letters, poems, and scores of essays, spanning some six years (2006 -2012) 12.

Conclusion

We basically have a choice between:

(i) believing Myatt is an astonishingly diabolical, duplicitous, creative, polymathical genius who over four decades has been playing ‘sinister games’ and who has not deviated from his youthful sinister cunning plan, and which diabolical genius makes the likes of Crowley and LaVey (and everyone else associated with modern Satanism and the ‘left hand path’) seem pathetic and mundane; or

(ii) assuming Myatt has spent most of his adult life as a covert servant of the British state; or

(iii) accepting that Myatt has lived a quite adventurous (but not an exceptionally amazing) life, has made mistakes, has suffered a personal tragedy, and has learned from and been changed by his experiences and by that tragedy.

How do we choose? I have always admired Isaac Newton’s Rules of Reasoning of which the first is:

“We are to admit no more causes of natural things than such as are both true and sufficient to explain their appearances.

To this purpose the philosophers say that Nature does nothing in vain, and more is in vain when less will serve; for Nature is pleased with simplicity, and affects not the pomp of superfluous causes.”

To guide us toward choosing one of the three suggested explanations of Myatt’s diverse life we might profitably apply this rule of reasoning. Which of the above three scenarios is therefore the most plausible? Which offers the most simple, the most rational, explanation for Myatt’s peregrinations? Which require the pomp of conspiracy theory, and which involve superfluous causes, and (sometimes bizarre, sometimes astonishing) ad hoc assumptions and claims?

I know which one I favor.

JR Wright

2012

Footnotes

[1] In part two of his political memoir Ethos of Extremism – covering the years 1973-1975 -Myatt wrote:

” There also developed in me during this time, and because of my involvement with C88, a realization that both covert action and terrorism were or might be useful tactics to employ in the struggle for victory, a struggle which I – extremist and fanatic that I was – accepted would be brutal, violent, and bloody, and thus possibly cost the lives of some of us, some of our opponents, and even some non-combatants […]

In respect of covert action, I came to the conclusion, following some discussions with some C88 members, that two different types of covert groups, with different strategy and tactics, might be very useful in our struggle and thus aid us directly or aid whatever right-wing political party might serve as a cover for introducing NS policies or which could be used to advance our cause. These covert groups would not be paramilitary and thus would not resort to using armed force since that option was already covered, so far as I was then concerned, by C88.

The first type of covert group would essentially be a honeytrap, to attract non-political people who might be or who had the potential to be useful to the cause even if, or especially if, they had to be ‘blackmailed’ or persuaded into doing so at some future time. The second type of covert group would be devoted to establishing a small cadre of NS fanatics, of ‘sleepers’, to – when the time was right – be disruptive or generally subversive.

Nothing came of this second idea, and the few people I recruited during 1974 for the second group, migrated to help the first group, established the previous year. However, from the outset this first group was beset with problems for – in retrospect – two quite simple reasons, both down to me. First, my lack of leadership skills, and, second, the outer nature chosen for the group which was of a secret Occult group with the ‘offer’, the temptation, of sexual favours from female members in a ritualized Occult setting, with some of these female members being ‘on the game’ and associated with someone who was associated with my small gang of thieves […]

For some time, this underground group appeared to flourish, with some ‘respectable’ people recruited – initially a lecturer, a solicitor, a teacher, among others – with some of the recruits becoming converts to or in some way helping our political cause, and with such clandestine recruitment aided, later on, by some unexpected, non-factual, unwanted, publicity.

But what happened was that, over time and under the guidance of its mentor, the Occult and especially the hedonistic aspects came to dominate over the political and subversive intent, with the raisons d’etat of blackmail and persuasion, of recruiting useful, respectable, people thus lost. Hence, while I still considered, then and for quite some time afterwards, that the basic idea of such a subversive group, such a honeytrap, was sound, I gradually lost interest in this particular immoral honeytrap project until another spell in prison for an assortment of offences took me away from Leeds and my life as a violent neo-nazi activist.”

[2] In part six of Ethos of Extremism – dealing with the years 1998-1992 – Myatt wrote:

” There was no sudden decision to convert to Islam. Rather, it was the culmination of a process that began a decade earlier with travels in the Sahara Desert. During the decade before my conversion I regularly travelled abroad, with this travel including well-over a dozen visits to Egypt and a few visits to other lands where the majority of the population were Muslim.

Egypt, especially, enchanted me; and not because of the profundity of ancient monuments. Rather because of the people, their culture, and the land itself. How life, outside of Cairo, seemed to mostly cling to the Nile – small settlements, patches and strips of verdanity, beside the flowing water and hemmed in by dry desert. I loved the silence, the solitude, the heat, of the desert; the feeling of there being precariously balanced between life and death, dependant on carried water, food; the feeling of smallness, a minute and fragile speck of life; the vast panorama of sky. There was a purity there, human life in its essence, and it was so easy, so very easy, to feel in such a stark environment that there was, must be, a God, a Creator, who could decide if one lived or died.

Once, after a long trip into the Western Desert, I returned to Cairo to stay at some small quite run-down hotel: on one side, a Mosque, while not that far away on the other side was a night-club. A strange, quixotic, juxtaposition that seemed to capture something of the real modern Egypt. Of course, very early next morning the Adhaan from the mosque woke me. I did not mind. Indeed, I found it hauntingly beautiful and, strangely, not strange at all; as if it was some long-forgotten and happy memory, from childhood perhaps.

Once, I happened to be cycling from Cairo airport to the centre of the city as dawn broke, my route taking me past several Mosques. So timeless, so beautiful, the architecture, the minarets, framed by the rising sun…

Once, and many years before my conversion, I bought from a bookshop in Cairo a copy of the Quran containing the text in Arabic with a parallel English interpretation, and would occasionally read parts of it, and although I found several passages interesting, intriguing, I then had no desire, felt no need, to study Islam further. Similarly, the many friendly conversations I had with Egyptians during such travels – about their land, their culture, and occasionally about Islam – were for me just informative, only the interest of a curious outsider, and did not engender any desire to study such matters in detail.

However, all these experiences, of a decade and more, engendered in me a feeling which seemed to grow stronger year by year with every new trip. This was the feeling that somehow in some strange haunting way I belonged there, in such places, as part of such a culture. A feeling which caused me – some time after the tragic death of Sue (aged 39) from cancer in the early 1990’s – to enrol on, and begin, an honours course in Arabic at a British university.

Thus, suffice to say that a decade of such travel brought a feeling of familiarity and resonance with Egypt, its people, its culture, that land, and with the Islam that suffused it, so that when in the Summer of 1998 I seriously began to study Islam, to read Ahadith, Seerah, and the whole Quran, I had at least some context from practical experience. Furthermore, the more I studied Islam in England in those Summer months the more I felt, remembered, the sound of the beautiful Adhaan; remembered the desert – that ætherial purity, that sense of God, there; and remembered that haunting feeling of perhaps already belonging to such a culture, such a way of life.

Hence my conversion to Islam, then, in September of that year, seemed somehow fated, wyrdful.”

[3] Of this learning of humility, Myatt – in his Pathei-Mathos, A Path To Humility – writes:

“In terms of my own pathei-mathos, the culture of Islam – manifest in Adab, in Namaz, and in a reliance on only Allah, and a culture lived, experienced, by me over a period of some nine years – was not only a new revelation of the numinous but also a grounding in practical humility. The very performance of Namaz requires and cultivates an attitude of personal humility, most obvious in Sajdah, the prostration to and in the presence of Allah, Ar-Rahman, Ar-Raheem; a personal humility encouraged by Adab, and shared in Jummah Namaz in a Masjid and during Ramadan.”

[4] Even adherents of the Myatt is a satanist scenario are forced to admit that this kind of supposition is astonishing:

“Even more astonishing than this transition [from neo-nazi to Muslim], is that it seems both his Nazism and Islamism are merely instruments for the ONA’s underlying sinister esoteric plots.” Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in Per Faxneld & Jesper Petersen (eds) The Devil’s Party: Satanism in Modernity, Oxford University Press (2012), p.207. ISBN 9780199779246

[5] As the Canadian author and satirist Jeff Wells wrote:

“Is Myatt an agent provocateur, a shit-disturber who can’t settle upon a radical philosophy, something more, or something less? It’s difficult to assess motive, but consider that he has been arrested numerous times for such things as writing and disseminating ‘practical terrorist guides’ [and] on suspicion of conspiracy to murder. These cases have always been dropped due to ‘lack of evidence’. Does he enjoy protection? The record is suggestive that he does…

So again: whose interests are served by there being a David Myatt? Is he is own man – or men – or does he belong to someone else? Or is it something else – an intelligence service perhaps?” Nine Angles of Separation, 2005.

An overview of the theory of Myatt as agent provocateur is given in the 2009 text David Myatt: Agent Provocateur?

[6] As one exponent of the Myatt is a satanist scenario states in respect of Myatt himself and some of Myatt’s writings: “[The article] appears to be part of the game that Myatt is playing with the media […] His conversion to Islam was probably nothing more than a game of make-believe […] It is my claim that Myatt’s move to Islam is part of a sinister strategy that has its roots in the insight roles and idea of sinister dialectics within the ONA […] Myatt’s life-long devotion to various extreme ideologies has been part of a sinister game that is at the heart of the ONA.” 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 & Jesper Petersen (eds) The Devil’s Party: Satanism in Modernity, Oxford University Press (2012), pp. 266, 267, 269.

The relevant expressions in the above quotation are ‘appears to be’, ‘probably nothing more than’, and ‘my claim’. For no evidence is adduced. Is it tendentious to claim, as Senholt does, that Myatt’s years as a Muslim were ‘nothing more than a game of make-believe’ given that Myatt put himself at risk of arrest, interrogation, extradition, and imprisonment, by preaching Jihad, meeting with Islamists, and penning texts supporting suicide attacks and bin Laden, and thus merited a mention at NATO conferences on terrorism in 2005, in 2006, and again in 2010?

It would be interesting to know how the exponents of the Myatt is a satanist and Myatt is Anton Long scenarios explain the contents of the two volumes of Myatt’s personal letters that have been published, since these letters – just like Myatt’s poetry – portray a person very different from a satanist playing ‘sinister games’. Would they claim these letters were ‘nothing more than make-believe’ and thus part of the sinister game they allege Myatt is playing? The two volumes in question are Selected Letters, 2002-2008 (pdf) and Extracts from Letters to Friends, 2008-2011 (pdf).

[7] In A Matter of Honour Myatt wrote:

Since at least 1997 I have no doubt been under regular covert surveillance by Special Branch and MI5 – and especially so since 9/11 given some statements I made while a Muslim – with all my communications (internet, telephonic) monitored via GCHQ. Indeed, following my conversion to Islam and during the time I seemed to be, for the security services and the Police, ‘a significant person of interest’, I recall many meetings and friendly conversations with one of the Special Branch officers on attachment to the city near where I was then living.

Given such surveillance and interest, no doubt there are records somewhere of my activities as a neo-nazi extremist; of my subsequent life as a radical Muslim supporting Jihad, and finally of my life as a reclusive philosopher, a friend of σοφόν who seeks, throughλόγος, to uncover – to understand – Being and beings, and who thus suggests or proposes an ontology of Being. What there will not be, will be any records of ‘Myatt as Satanist’.

As I mentioned in my article Polemos Our Genesis in respect of such surveillance:

‘I have [since at least 1997] worked on the assumption that my communications are monitored, so I have restricted my internet and telephonic communications to friends, family, and to people I personally know or who are personally known to someone I trust. This means two things. That all I communicate is personal, open, transparent, and honest; and that if someone not belonging to this small circle of contacts claims to have had some communication from me – either sent with my name or sent using some pseudonym – then it is bogus.’

[8] q.v. David Myatt: A Matter of Honour (e-text 2012).

[9] These writings include The Pursuit of Wisdom (2011), Just My Fallible Views, Again, and the collection Pathei-Mathos – A Path To Humility (2010-2012).

[10] According to Myatt his poetry “was composed between the years 1971-2012, and is of varying quality. Having undertaken the onerous task of re-reading those poems that I still have copies of, there are in my fallible view only around a dozen that I consider may possibly be good enough to be read by others. This collection [‘Relict’] contains these few poems, and most are autobiographical in nature.”

[11] These writings about his rejection of extremism include (i) A Rejection of Extremism (pdf), (ii) Meditations on Extremism, Remorse, and The Numinosity of Love, (iii) De Novo Caelo (pdf).

A selection of quotations about extremism taken from Myatt’s recent writings are given in the e-text Concerning Extremism.

For Myatt’s analysis of extremism as hubris see (i) Some Personal Musings On Empathy, in relation to the philosophy of πάθει μάθος [Part Two of Myatt’s Recuyle Of The Philosophy Of Pathei-Mathos] and (ii) Enantiodromia and The Reformation of The Individual [Part Three of Recuyle Of The Philosophy Of Pathei-Mathos].

[12] Some of his letters from this period are included in the collection Extracts from Letters to Friends. Selected Letters of David Myatt, 2008-2011.


This work is issued under the Creative Commons (Attribution-NonCommercial-NoDerivs 3.0) License
and can be freely copied and distributed, under the terms of that license.