Concerning David Myatt And The O9A

David Myatt

 

For well over two decades many individuals and some academics have assumed that ‘Anton Long’ is a pseudonym of David Myatt and that Myatt was the founder of, and may still be involved with, the Order of Nine Angles (ONA, O9A).

In addition, a few fanatical and/or obsessed and/or maladjusted individuals, have – and (such is their physis) always anonymously and always via the medium of the internet and for well over a decade – set up “anti-Myatt” internet blogs, websites, and posted interminable and voluminous messages on forums and in the comments sections of other internet blogs, about Myatt; always making derogatory remarks about him and the O9A, often (and laughably) accusing him of various crimes and activities, and sometimes even posting (mostly bad) photo-shopped images of him in various situations.

In some ways, this attention and focus on Myatt is a testament to his iconoclasm {1}, to what an academic {2} described as his complex character, to what another academic termed his “global odyssey which took him on extended stays in the Middle East and East Asia, accompanied by studies of religions ranging from Christianity to Islam in the Western tradition and Taoism and Buddhism in the Eastern path,” {3}, to how he allegedly “managed to enter the scene of grand politics and the global ‘War On Terror’, because of several foiled terror plots in Europe that can be linked to [his] writings,” {4} to why he is considered “England’s principal proponent of contemporary neo-Nazi ideology and theoretician of revolution,” {5} and why he is regarded as “a dangerous man” {6}.

However, what is astonishing is that no one – academic or otherwise – has so far bothered to study, and to rationally, in a scholarly manner, comment on his post-2012 ‘philosophy of pathei-mathos’, on his post-2009 letters, on his voluminous post-2009 personal writings, and on his poetry, despite all of these being freely available on his personal weblog {7}.

For if these items are studied then not only does a new, consistent, picture of Myatt emerge but they also call into question the decades-long assumptions of him being Anton Long and of still being involved with the O9A.

The picture that emerges of David Myatt is of a reclusive mystic, of someone whose philosophy of pathei-mathos is expiative, and who now devotes himself to abstruse, metaphysical, matters, to translating ancient Greek literature, and to, as a poet, pondering the meaning of our existence.

That said, it’s now back to my Quinta Vintage Port…

RS
2016

{1} Jon B. Perdue, The War of All the People: The Nexus of Latin American Radicalism and Middle Eastern Terrorism. Potomac Books, 2012. p.70-71.

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

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

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

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

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

{7} https://davidmyatt.wordpress.com/


Myatt, The Septenary Anados, And The Quest For Lapis Philosophicus

Order of Nine Angles

 

(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.


The Influential O9A?

Order of Nine Angles

O9A

The Influential Order of Nine Angles?

Have those who polemically expresses or who have polemically expressed an opinion about the ONA actually bothered to read early ONA material, such as the 1990s Satanic Letters, or the excellent 1980s MS The Hard Reality of Satanism (later published in the 1991 compilation Hostia) or even the material Stephen Sennitt published in his Nox zine?

Had they done so they would have found mention, pre-internet, of interesting things like:

“Satanism does not involve discussions, meetings, talks. Rather, it involves action, deeds. Words – written or spoken – sometimes follow, but not necessarily […] The essence that Satanism leads the individual towards, via action, is only ever revealed by that participation which action is. Words, whether written or spoken, can never describe that essence – they can only hint at it, point toward it, and often serve to obscure the essence.Satanism strips away the appearance of ‘things’ – living, Occult and otherwise by this insistence on experience, unaided. What is thus apprehended by such experience, is unique to each individual and thus is creative and evolutionary. Discussions, meetings, talks, even books and such like, de-vitalize: they are excuses for not acting.”

Now, an interesting exercise is to compare what the Order of Nine Angles published, in the 1980s and early 1990s, to what the Temple of Set and the Church of Satan were also publishing during those years and especially to what is contained in The Satanic Bible.

Then, compare what many self-professed, and non-O9A aligned, satanists now proclaim satanism is all about, and you’ll see that many of them are now just repeating or (more often) rephrasing what the ONA wrote decades ago. As in being adversarial; as in being individualistic in an exeatic way; as in being non-dogmatic; as in learning from practical sinister experience; as in being anarchic; as in using the term ‘sinister’; as in using the term ‘traditional satanism’; and so on.

Another interesting exercise is to compare the lives of LaVey and Aquino with the life of Myatt. What do you get? You get LaVey the showman holding occult meetings, conducting occult psychodramas, giving interviews, and pontificating about indulgence and self-interest in homage to Ayn Rand (qv, for example, The Church of Satan by Aquino, 7th edition, 2013). You get Aquino the studious student of the qabalistic-indebted Western occultism invented by the Hermetic Order of the Golden Dawn, Blavatasy, and Crowley, claiming – as Crowley did – to have received communications from a supra-personal entity and which entity invested him with understanding, knowledge, an important revelation, and the authority to found and promulgate a new esoteric philosophy (qv, for example, The Temple of Set by Aquino, nth edition, 2013) and whose only noteworthy non-occult experience was as a ‘politico’ in the US army and who, like LaVey, freely gave interviews, had a high public profile, and was known to dress-up in occult gear.

Then there is Myatt (qv, for example, David-Myatt) the extremist activist, extremist ideologue, the terrorist and mentor of terrorists; convict (with convictions for violence), criminal fence, racketeer, leader of a street gang; bodyguard of one of Britain’s most notorious neo-nazis, former monk, martial arts expert; who has been a nurse, an itinerant, a professional gardener; who is also a poet, the translator of ancient Greek and Hellenic literature, who spent years training with and involved with a secret NATO paramilitary organization, and who as a radical Muslim travelled in Muslim lands preaching Jihad.

Now who, of these three individuals, is the most interesting? The most controversial? The most rebellious? The most intriguing? The most enigmatic? The person with the most varied, the most intense, experience of life? Not to mention, of course, who is the most sinister, and the type of person you perhaps would be wary of meeting by chance, in real life, down some dark alley?

David Myatt

Here’s what someone, not involved with the O9A, said in 2011:

“Myatt wrote [his] stuff while actively engaged in many of the activities he ‘philosophized’, from violence, to insight roles, to subversion to Satanism (under his various ‘pseudo-names’). They are writings born of a man engaging in practical deeds… Without the practical experience to go with it, it’s just words on a page. Like most LHP materials. Or to put it in a different context, it’s like trying to truly grasp Musashi’s Book of Five Rings, when never having studied a martial art (particularly a sword art) or been in a fight which had the potential to be fatal. Sure the words may bounce around in your head, but without that direct experience you’ll never truly get them because they are born of, and written for a mindset that can only be acquired by direct experience. Those that hate ‘doing’ almost always feel threatened by such things because one can’t just sit in their house and declare themselves an expert without enormous sacrifice and actual attainment.”

For this gets to the heart of the matter. The Order of Nine Angles – aka Anton Long – from personal experience preached and emphasized doing practical sinister deeds and learning from them. Being amoral, heretical, adversarial, in real life. Doing stuff that is dangerous, unlawful, difficult, physically challenging, controversial. For, as the O9A have always stated,

“What matters is the individual developing, from their own years-long (mostly decades-long) practical experience, a personal weltanschauung: that is, discovering their own individual answers to certain questions concerning themselves, life, existence, the Occult, and the nature of Reality.”

Slowly, almost imperceptibly, decade following decade, this practical and exeatic O9A approach is becoming the norm in satanism in particular and in the LHP in general.

For it needs to remembered that,

“[B]efore the ONA controversially burst upon ‘the public Occult scene’ in the early 1980′s, Satanism, The Left Hand Path, and Occultism in general, had been publicly limited to (1) the showmanship of Lavey with his Church of Satan and its emphasis on carnal self-indulgence (and moralizing about obeying the law); (2) the qabalistic ritualistic Occultism of Crowley (with its self-indulgence); (3) the pseudo-religious, and hierarchical Setianism of Aquino’s Temple of Set (and its ‘enlightened individualism’ and moralizing about obeying the law); and (4) the male-dominated ritualistic ‘wicca’ propounded by the likes of Gerald Gardner and Alex Sanders with their fake ‘Book of Shadows’ and their fake ‘old religion’ with its ‘horned god’.

Without exception, these groups, organizations (or what-nots) – and the people associated with them – struck a law-abiding pose, and, as the ‘Satanic ritual abuse’ panic of the early 1980′s intensified, were at pains to describe themselves and their beliefs and practices as ‘socially responsible’, non-threatening and not harmful.

To this law-abiding, non-threatening, rather cosy and masculine dominated milieu – where ‘satanism’ meant a socially-responsible self-indulgence and the belief either that there are no powerful, dangerous, supra-personal forces ‘out there’, or that what was ‘out there’ can be controlled by the sorcerer – enter, into the public Occult scene in the early 1980′s, the Order of Nine Angles with their affirmation of culling (human sacrifice), their openly amoral criminality and manipulation of people; their tough physical challenges for candidates, their heresy (for example, holocaust denial, and stating that ‘Hitler was a good man’), their emphasis on practical exeatic experience and ordeals, on learning from practical experience; their japes and tests; their assertion that ‘the dark forces’ are beyond the power of any individual to control; their propagation of terrorism; their emphasis on ‘the sinister feminine’, their Sapphic groups; their grade rituals which included one where the candidate had to live alone in the wilderness for three months, and their clandestine, non-hierarchical, structure.

In effect, the ONA made the Church of Satan and the Temple of Set look like poseurs. They made the ‘satanism’ of the Church of Satan appear to be of the ‘teenage rebellion’ kind where there is an adolescent desire not only to shock others but also to ‘feel special’ and be part of something ‘forbidden’ (but safe), while the ONA made the ‘satanism’ of the Temple of Set appear to that of sycophantic pseudo-intellectual young males in search of peer approval (yay, I’m now a High Priest of Set) and in need of ritualistic drama.” Developing The Mythos,
The Order of Nine Angles In Perspective.

As Anton Long himself noted: “My life has been considered by some to be a practical manifestation of The Seven Fold Way.”

Richard Stirling
2013 ev


Article source: http://omega9alpha.wordpress.com/o9a-influence/

Related article: http://omega9alpha.wordpress.com/7fw/


Myatt and Searchlight, Yet Again

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}


Antinomianism and the Order of Nine Angles

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

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