Undercover Spies

Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt


Editorial note: This is a slightly revised version, by the author (JB), of an item posted on a private O9A FB group on 24 June 2014.


There is an interesting story in The Guardian newspaper about a man who was allegedly recruited, and sent, by a covert police unit to infiltrate an extreme right-wing organization in the 1990s. When, some seven years later, this ‘undercover spy’ decided he had had enough, he said “that his handlers […] suggested he go and infiltrate loyalist groups in Northern Ireland or start growing a beard and convert to Islam”. They asked him: “Can you do the Muslim thing?”. [ Source – http://www.theguardian.com/uk-news/2014/jun/23/bnp-infiltrator-police-covert-spy ]

No doubt the conspiracy theorists who believe David Myatt was, for most of his adult life, working for MI5 (i.e. a government spy) will seize on this case as further proof that Myatt’s decades of extremism – both as a neo-nazi and in support of Islamic terrorism, as well as his conversion to Islam – had an ulterior, and State-sanctioned, motive. The Myatt conspiracy theory makes interesting reading, especially as there is mention made of a Northern Ireland connection. This conspiracy theory regarding Myatt is documented here – https://regardingdavidmyatt.wordpress.com/agent-provocateur/

Furthermore, some people also believe that the Order of Nine Angles (O9A) was initially set up by Myatt (aka Anton Long) as an MI5 inspired neo-nazi honeytrap, a belief they derived from what Myatt himself wrote in his 2012 political memoir Ethos of Extremism, Reflexions on Extremism, Politics, and A Fanatical Life:

” 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 […]

[The] organizer and ‘leader’ of this covert group [was] a comrade, a married businessman living near Manchester – being the one who had suggested the outer, the Occult, form of the group.

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 […]

I had occasion, during the 1980’s, to renew my association not only with some old C88 comrades but also with the mentor of that Occult honeytrap when, after of lapse of many years, I became involved again in neo-nazi politics and revived my project of using clandestine recruitment for ‘the cause’. By this time, that Occult group had developed some useful contacts, especially in the academic world, so some friendly co-operation between us was agreed; a co-operation which continued, sporadically, until just before my conversion to Islam in 1998.

This clandestine recruitment of mine was for a small National-Socialist cadre which went by a variety of names, beginning with ‘G7’ (soon abandoned), then The White Wolves (c. 1993), and finally the Aryan Resistance Movement aka Aryan Liberation Army [qv. Part Five for details].

However, while some of these Occult contacts were, given their professions, occasionally useful ‘to the cause’ and to ‘our people’, by 1997 I had come to the conclusion that the problems such association with Occultism and occultists caused far outweighed the subversive advantages; a conclusion which led me to re-write and re-issue a much earlier article of mine entitled Occultism and National-Socialism, and which revised article was subsequently published in the compilation Cosmic Reich by Renaissance Press of New Zealand. As I wrote in that article – “National-Socialism and Occultism are fundamentally, and irretrievably, incompatible and opposed to each other.”

By the Summer of 1998 I had abandoned not only such co-operation and contacts with such Occult groups but also such clandestine recruitment on behalf of National-Socialism, concentrating instead on my Reichsfolk group and my ‘revised’ non-racist version of National-Socialism which I called ‘ethical National-Socialism’. Later still, following my conversion to Islam, I was to reject even this version of National-Socialism.”
Source – http://davidmyatt.wordpress.com/the-ethos-of-extremism/