It Can Sometimes Be Informative To Contradict

Contents

Preface.The Peculiar Matter Of Myatt And Long.Demonizing Mr Myatt.Self-Dramatization, Sentimentalist, Or Chronicler Of Pathei Mathos?The Strange Life Of David Myatt.Modern Satanists And The Green-Eyed Monster.It Can Sometimes Be Informative To Chastise.

Preface

With the publication - within a month of each other - of two books dealing with the Order ofNine Angles {1} it was only to be expected that anonymous denigrators of the Order of NineAngles (O9A, ONA) and/or of David Myatt would take to their keyboards (physical or virtual)to yet again send forth into cyberspace their personal opinions about the Order of NineAngles (O9A, ONA) and/or about David Myatt. Especially given such statements as this fromone of those books:

"There have been many rambling tirades regarding David Myatt lately. Manyidentify David Myatt with Anton Long (the ONA's founder) despite the fact thathe has denied this identification. Instead, some consider David Myatt to be anindividual who moves from one ideology to another – a crazy man, praising Jihadand the supremacy of Islam after having praised Aryan supremacy and NationalSocialism, etcetera. From the perspective of Secuntra Nexion, we consider DavidMyatt to be an individual who embodies the archetype of the Magickian, theshape-shifter; an individual who has dedicated his life to a singular purpose, onewhich leads progressively to new liminal and threshold experiences; anindividual who has experienced, in prima persona, myriad facets of life, and whohas, as a result of his pathei-mathos, created invaluable works – works such asthe Numinous Way, Reichsfolk, and countless texts of inspiration. Whether or notDavid Myatt is Anton Long remains irrelevant, as each individual will have togive this consideration in proportion to their own research and experience."Corpus Secuntra, Telos. English edition: ISBN 978-1981879342 {2}

Most - if not all - of the anonymous denigrators of the O9A and of Myatt have three things incommon.

First, they have no antinomian, heretical, deeds publicly documented under their real name.Thus, they have never, using their real name, publicly supported terrorism and thus beeninvestigated by the security services of the country where they reside and feel secure. Theyhave never, using their real name, been investigated by law enforcement for incitingsomeone to commit murder.  They have never, using their real name, been investigated bylaw enforcement for running a gang of thieves. They have never, using their real name,incited political - revolutionary - violence and disorder. They have never, using their realname, harangued a crowd of hundreds of people opposed to their political views and in theprocess caused a riot. They have never, using their real name, been heretical - antinomian -enough to publicly deny the modern, the State-sanctioned, dogma of the so-called holocaust.

Second, they cannot answer questions about the esotericism of the O9A, having neverbothered to study the entire O9A corpus from Naos, to Hostia, to Perusing The Seven FoldWay. Thus, they have little or no knowledge of such topics as to what terrestrial location isassociated with Yusra, and whether seven or nine geographically separate physical nexionsshould be used to "invoke the Dark Gods" and thus presence in practical ways the Chaos ofThe Abyss on Earth.

Third, they are not erudite enough to have written and published translations of andcommentaries on esoteric texts such as the Corpus Hermeticum. They lack the learning toread foundational philosophical, esoteric, alchemical, and 'magickal' texts in their originallanguage; texts such as those by Plato, Aristotle, and Iamblichus; texts such as Azoth SiveAureliae Occultae Philosophorum and De Vita Coelitus Comparanda...

Yet such deficiencies do not stop them pontificating about and denigrating the O9A andMyatt even though Myatt himself has publicly documented antinomian, heretical, deeds tohis name and has written and published translations of and commentaries on esoteric texts,and can read foundational philosophical, esoteric, alchemical, and 'magickal' texts in theiroriginal language, as well as developed a modern pagan philosophy (the way of pathei-mathos) and also - if indeed he is or was 'Anton Long' of O9A fame - created acomprehensive esoteric philosophy and esoteric praxis which rivals if not surpasses the'satanism' of Howard Stanton Levey (aka Anton LaVey) and the 'Left Hand Path' devised byAquino and manifest in 'Setianism'.

That the opponents and critics of the O9A and Myatt cannot bring themselves to recognizeMyatt's achievements is only to be expected, for such tardiness is as indicative as it isamusing.

Perhaps it is because

"in the matter of the Order of Nine Angles, it is disliked – even loathed – becauseof its opposition to the 'Ayn Rand with trappings' Magian 'satanism' of HowardStanton Levey, its opposition to the foreign influenced (the non-Western) cult ofAquino's 'Setianism', and of course because of the O9A's antinomian, 'heretical',support of National Socialism, holocaust revisionism, and of Muslim Jihad.

In the matter of Mr Myatt, he is disliked – even hated – by the savants of theMagian status quo (which savants include followers of the 'satanism' of HowardStanton Levey as well as anti-fascists) not only because of his alleged links to,and his alleged founding of, the Order of Nine Angles, but also because hisexperiential life is one of practical opposition to everything Magian, from histhirty years as a neo-nazi activist and as a "principal proponent of contemporaryneo-Nazi ideology and theoretician of revolution," to his decade as an activesupporter of Muslim Jihad, to his Western, ineluctably pagan, philosophy ofpathei-mathos, and his recent translations of Western texts about hermeticismwhich restore them to the Western, pagan, mystical tradition." {3}

This compilation is of various and recent articles - and polemics - written as ripostes to just afew of the many diatribes by the anonymous denigrators of the O9A and of Myatt, and placessuch diatribes into the necessary esoteric context.

The internet links cited in the articles were valid as of January 2018 ev.

T.W.S.February 2018 ev

{1} The two books are the English version of Corpus Secuntra, Telos, published in December2017 by Secuntra Nexion, and An Unfolding of Physis, published in January 2018 by"Beldam", who describes himself as a "practitioner of the Sinister-Numinous Tradition."

Secuntra is an Italian O9A nexion established over a decade ago which practices and whichupholds both the "dangerous and extreme forms of Traditional Satanism" as promulgated bythe O9A, and the modern heresies of National Socialism and Fascism.

{2} Here is the Italian version from Corpus Secuntra, Telos, ISBN 978-1545074497.

 "Si è molto discusso della figura di David Myatt da molte parti in questi ultimianni. Molti considerano David Myatt come essere Anton Long (ovvero ilfondatore dell'ONA) anche se questi sino ad oggi ha sempre negato di esserlo,alcuni semplicemente un individuo che passa da un'ideologia ad un'altra, alcuniun pazzo che inneggia al Jihad ed alla supremazia dell'Islam dopo averinneggiato alla supremazia ariana ed al Nazionalsocialismo, etc. Da parte nostra(Secuntra Nexion), consideriamo David Myatt come un individuo che incarnal'Archetipo del Mago, del Mutaforma. Un individuo che ha conferito alla propriavita uno scopo ed uno scopo che andasse lontano. Un individuo che hasperimentato in prima persona le varies faccettature della vita ed una personache ha creato come risultato del proprio pathei-mathos opere di valore come LaVia Numinosa e Reichsfolk ed innumerevoli testi pieni di ispirazione. Che poiDavid Myatt sia o non sia Anton Long questo può essere considerato irrilevante erimane una considerazione che ogni singola persona può fare per sé e conferiread essa il giusto peso."

{3} It Can Sometimes Be Informative To Chastise. The article is included in thiscompilation. 

The Peculiar Matter Of Myatt And Long

For almost four decades The Peculiar Matter Of Myatt And Long hasinterested many of those interested in or curious about the modern Occultgroup the Order of Nine Angles, since in respect of the Order of Nine Angleswhether or not Mr David Myatt is or was "Anton Long" is sui generis.

Sui generis because Anton Long not only devised the Occult philosophy andthe praxises (such as the Seven Fold Way with its Insight Roles, Culling, StarGame, Esoteric Chant, Grade Ritual of Internet Adept, and physicalchallenges) that are – that presence – the Order of Nine Angles (O9A, ONA)but also authored nearly all of its texts from its inception in the early 1970sto his retirement, as the extant Magus of the O9A, in 2011 c.e. As one personassociated with the O9A wrote:

"In modern occultism there are four main exponents of, and/orexpositions of, what is often referred to as Left Hand Path, and/orSatanic, esotericism. These are Anton LaVey and the Church ofSatan; Michael Aquino and the Temple of Set; Aleister Crowley andThelema; and Anton Long and the Order of Nine Angles.

Whatever one's opinion of the Church of Satan, the Temple of Set,Thelema, or the Order of Nine Angles, they all to great extentreflect the known and documented life, the personality, and the

ideas or beliefs, of the person most associated with them and whofirst expounded, or who first effectively codified, the ideas/beliefs/praxis – or the esoteric philosophy – evident in them." {1}

With several academics – from Goodrick-Clarke in 2003, to Senholt in 2012,to Introvigne in 2016 {2} – and others, from journalists to some of thoseassociated with the O9A, writing that Anton Long was a pseudonym of DavidMyatt, it was natural that many people would believe that "the role of DavidMyatt was and is essential to the creation and existence of the ONA." {3}

However, to date no one – including academics – has provided any evidencefrom primary sources {4} that Myatt is Anton Long or that Myatt wrote anyof the thousands of ONA texts that form the ONA corpus.

In the case of Goodrick-Clarke, for example, he based his supposition on awork with the title Diablerie, a copy of which is in the British Library {5} andwhich consists of comb-bound photocopies of a typewritten text and whichpurports to be an account of the early life of Anton Long. While the accountis superficially similar in some respects to the childhood Myatt recounted inhis 1980s memoir Autobiographical Notes: Towards Identity and the GalacticEmpire {6} – and subsequently in his 2013 autobiography Myngath {7} –there are discrepancies and errors, such as in details of abode and schooling,as well as many vainglorious boasts such as being a 'cat-burglar' and hisOccult group holding a person prisoner for days before sacrificing themduring a ritual. Which discrepancies and errors, and such vaingloriousboasts, have led several of those associated with the O9A to declare it is aforgery {8}, a claim also made by Myatt himself who wrote, in respect ofGoodrick-Clarke, that "the often fictitious account he gives of 'my life' duringthat time is almost entirely taken from the fictional Diablerie manuscript."{9}

Post Hoc Ergo Propter Hoc And Other Fallacies

In a section of A Matter Of Honour sub-titled The Logical Fallacy ofIncomplete Evidence – A Case Study, Myatt analyses in some detail theclaims made by Senholt in his 2008 Master of Arts thesis, which thesisSenholt later revised for inclusion as a chapter in the book The Devil's Party:Satanism in Modernity, edited by Per Faxneld and Jesper Aagaard Petersenand published by Oxford University Press in 2013.

Myatt writes:

"A reading of the thesis reveals two interesting things. First, theuse of and reliance upon secondary and tertiary sources, many ofwhich are anonymous and many of which are derived from 'theworld wide web', that most unreliable source of information. Forexample, he relies on the book Black Sun by Goodrick-Clarke evenafter admitting it contains errors and that the author offers noproof for the assumptions made in respect of me and the ONA.Second, that Senholt, undoubtedly inadvertently, commits thelogical fallacy of incomplete evidence. That is, the multitude of

facts and circumstances which do not support his contention aboutme and the ONA are omitted."

Myatt details the factual errors made by Senholt, provides logicalexplanations for the claims made by Senholt – such as the claim that sinceboth Myatt and the ONA use the neo-nazi 'year of the fuhrer' calender andterms such as 'aeonic', there is a causal link between the two, post hoc ergopropter hoc – with Myatt then listing various facts about his own life whichcontradict the assumption that he is or was a Satanist, facts (and primarysources) such as his semi-autobiographical poetry, his publishedcorrespondence, his marriage in the 1990s in a Christian church, and hisethical philosophy of pathei-mathos, which "reveal the ideas and experiencesand (importantly) the failings of someone so different from a satanist thatthey have to be ignored."

According to Myatt:

"it is matter of honour. Of personal knowing. As I mentioned […]the traditional gentlemanly and ladylike virtues and theircultivation are no longer the standard which individuals areexpected to aspire to and to uphold. Thus I do not expect theplethora of rumours and allegations about me to suddenly cease,although I admit I do and perhaps naively nurture a vague hopethat what I have written here may cause a few individuals toreconsider the veracity of such rumours and allegations."

Yet despite Myatt's rebuttal and despite the lack of evidence from primarysources, Senholt's thesis and the chapter based on it in the aforementionedbook – together with the claims made about Myatt by Goodrick-Clarke and byothers {10} – have been cited by academics and non-academics alike as"proof" that Myatt is Anton Long and founded and was involved with theONA.

Which use of such sources is a classic example of argumentum adverecundiam, of the fallacy of appeal to authority. That academics such asMassimo Introvigne – in his Satanism: A Social History published in 2016 byBrill, Leiden, as volume 21 in the series Texts and Studies in WesternEsotericism – commit such a fallacy in respect of Myatt seems to confirmMyatt's conclusion in his A Matter Of Honour essay

"that the research done by some modern authors and even someacademics – whose works are published by reputable publishers orquoted by others engaged in academic research – is inadequateand does not meet the taxing criteria of scholarship." {11}

For Introvigne – professor of Sociology of Religions at the Catholic PontificalSalesian University, Torino – fallaciously wrote (i) that Goodrick-Clarke in his2003 book Black Sun confirmed that Myatt was Anton Long, and (ii) thatSenholt "offered a number of elements confirming that Long was indeedMyatt." Fallacious because neither Goodrick-Clarke nor Senholt provided anyevidence from primary sources, with their 'circumstantial evidence' based on

non-evidentiary assumptions (as in Goodrick-Clarke assuming Myatt wroteDiablerie) or derived from fallacious reasoning (as in Senholt unintentionallycommitting the fallacies of incomplete evidence and post hoc ergo propterhoc).

The Authority Of Individual Judgment And The Fallacy Of Illicit Transference

Those interested in 'The Peculiar Matter Of Myatt And Long' sometimescommit another fallacy, that of illicit transference, by arguing from theparticular to the general, as Massimo Introvigne does in his book byreferencing one item and then stating, on the basis of that one item, that theONA has "more or less acknowledged that Anton Long was a nom de plumeof Myatt." {12}

The item cited by Introvigne was the e-text A Modern Mage: Anton Long andThe Order of Nine Angles, which was later published as a printed book underthe title The Radical Philosophy of Anton Long. {13} The work contains anintroduction – and several articles – by Mr R. Parker, who wrote in theintroduction that

"in order for a person to fully understand and appreciate the Orderof Nine Angles – and to thus know what being O9A means in thereal world they should know about and understand the sinister-numinous life of Anton Long because the person behind thatnom-de-guerre was David Myatt."

It is fallacious to cite this work, and such a statement – or any such works orany such statements – as an acknowledgement by the ONA that Myatt isAnton Long because the Order of Nine Angles is a leaderless collective – ormore correctly, "a movement, a subculture or perhaps metaculture that itsadherents choose to embody or identify with" {14} – and thus has no centralauthority and no one person, or any persons, who can claim to represent orwho can claim to speak or write on behalf of the ONA. Even thepseudonymous Anton Long never claimed such an authority, writing in theearly 1990s that

"There is no acceptance of someone else's authority […] I claim noauthority, and my creations, profuse as they are, will in the end beaccepted or rejected on the basis of whether they work. Satanforbid they should ever become 'dogma' or a matter of 'faith'. I alsoexpect to see them become transformed, by their ownmetamorphosis and that due to other individuals: changed,extended and probably ultimately transcended, may be evenforgotten. They – like the individual I am at the moment – are only astage, toward something else." {15}

"You ask who has authority in the Order and what this authorityrepresents. Basically, the only 'authority' is that which arises ordevelopes because of experience […] I have no 'authority' in thereal sense – I simply offer advice and guidance based on my ownexperience. I am still learning. What I teach is not 'sacred' –

hopefully, it will be surpassed, refined, changed, when othersdiscover and experience and attain." {16}

Anton Long is referring to one of the founding principles or traditions of theOrder of Nine Angles, 'the way of practical deeds', of individuals learning –via such means as the Seven Fold Way – from pathei-mathos, from their ownexperience, a principle which has become known as The Authority OfIndividual Judgment.

In practice this principle means that anyone or any nexion or nexionsself-identifying as ONA can only present their own personal views or opinionsconcerning the ONA, based as those may be on their own experience orlearning. Hence when someone such as Mr R. Parker writes that the personbehind the nom-de-guerre Anton Long "was David Myatt" they are onlypresenting – can only ever present – their own personal view or opinion. Theyare not presenting – can never present – the view or the policy of the Orderof Nine Angles.

That some individuals interested in 'The Peculiar Matter Of Myatt And Long'do not understand this, and/or commit the fallacy illicit transference, isunderstandable. That an academic such as Introvigne does not understandthis fundamental ONA principle reveals a lack of understanding of the Orderof Nine Angles, a lack deriving from an inadequate knowledge of, a lack ofscholarly research into, the Order of Nine Angles.

The Legend Of Anton Long

That no one, academics included, has provided any evidence from primarysources that Myatt is Anton Long is not unexpected since in regard to themilieu of modern Occultism attention and interest hitherto has been focusedon the likes of Howard Levey, Michael Aquino, and Mr Crowley, and not onthe Order of Nine Angles and Anton Long.

That – with perhaps one exception {17} – what little has been written andpublished by academics about The Peculiar Matter Of Myatt And Long, andabout the Order of Nine Angles, contains basic errors {18} {19} andassumptions, with the authors committing various logical fallacies, is alsounexpected, given the lack of scholarship – of extensive research usingprimary sources – in what are relatively new fields of study, that of Westernesotericism in general and of modern Satanism in particular.

Consequently, given the importance, the uniqueness, of Anton Long increating and developing O9A Occult philosophy and praxises he remains –factually – something of a mystery to those associating themselves with theO9A movement and to those academics interested in the O9A, withassumptions and conjectures about his identity, and fallacious reasoning,having served to create and to perpetuate stories about him. Which mystery,which assumptions and conjectures, and which stories, are advantageous toan esoteric movement.

Kerri Scott2017

{1} R. Parker (2013). Anton Long and The Exeatic Quest for Gnosis. e-text.

Anton Long was the author of foundational O9A documents – primary sources– such as Naos, Hostia, The Deofel Quartet, The Culling Texts, andEnantiodromia: The Sinister Abyssal Nexion.

{2} (a) Goodrick-Clarke, Nicholas (2003). Black Sun: Aryan Cults, EsotericNazism, and the Politics of Identity. New York University Press. p.216; (b)Senholt, Jacob C. (2013). Secret Identities in the Sinister Tradition: PoliticalEsotericism and the Convergence of Radical Islam, Satanism, and NationalSocialism in the Order of Nine Angles. "The Devil's Party: Satanism inModernity". Per Faxneld and Jesper Aagaard Petersen (editors). Oxford:Oxford University Press. pp. 250–274; (c) Introvigne, Massimo (2016).Satanism: A Social History. Brill. p.357.

{3} Senholt, Jacob C. (2009). The Sinister Tradition. Conference paperpresented at Satanism in the Modern World, Norwegian University ofScience and Technology, Trondheim, 19-20th of November, 2009. p.16

{4} Primary sources include direct evidence such as original documentsdating from the period under study, and accounts and works (written, verbal,published or unpublished) by such individuals whose life or whose writingsor whose works form part of the research. In addition, if such sources –documents or accounts or writings – are in another language, then it isincumbent upon the scholar to have knowledge of that language and thus beable to translate such documents themselves, for a reliance upon thetranslations of others relegates such sources from the position of primaryones to secondary ones.

In respect of Myatt and his peregrinations, primary sources would includehis own writings, including his autobiography Myngath; court transcripts ofhis criminal trials; interviews with police officers who have arrested andinterviewed him under caution; documents concerning his early years inAfrica and the Far East; documents relating to his time as a Catholic monk;documents relating to his conversion to Islam (such as his Testimony of Faithin Islam signed as it is by Hafiz Muhammad Tufail – Imam of the JamiaMasjid Ghousia – and by Qadi Abdur Sa'auf and dated 24 Jumada Al-Ula),documents and letters relating to his involvement with Column 88; and so on.

Some material by the anti-fascist group 'Searchlight' relating to Myatt can befound in the Searchlight Archive in the University of Northampton archiveroom (ID: SCH/01/Res). Most of the Myatt items are in Series 12, SCH/01/Res/BRI/12/004, which deals with Combat 18. Some other material, relatingto Myatt's National-Socialist Movement, is in Series 21 SCH/01/Res/BRI/21/002

{5} Long, Anton (c.1991). Diablerie: Revelations of a Satanist. The BritishLibrary. General Reference Collection Cup.711/742. BNB GB9219567;System number 012478777.

{6} Quotations from Myatt's memoir were included in the pamphlet Cosmic

Reich: The Life and Thoughts of David Myatt, published by RenaissancePress, New Zealand, in 1995. Some details of Myatt's early life are describedon p.216 of Jeffrey Kaplan's Encyclopedia of White Power: A Sourcebook onthe Radical Racist Right, published by Rowman & Littlefield, in 2000.

Similar details are given in issue #3, May 1998 edition of Column 88, themagazine published by Myatt's National-Socialist Movement, with otherdetails included in the 2001 internet article The Life and Times of DavidMyatt, a copy of which is archived at https://web.archive.org/web/20011121112831/http://www.geocities.com:80/davidmyatt/biog.html[Accessed November 2017]

Around 2002, Myatt himself issued a revised and updated version of hismemoir – which included his years with Combat 18 in the 1990s – a copy ofwhich is archived at https://web.archive.org/web/20030502034417/http://www.geocities.com:80/davidmyatt/notes1.html [Accessed November 2017]

{7} Myatt, David. (2013). Myngath. Some Recollections of a Wyrdful andExtremist Life. CreateSpace Publishing. ISBN 9781484110744.

{8} An example is the 2013 article A Skeptic Reviews Diablerie by R. Parker,a copy of which is available at https://regardingdavidmyatt.wordpress.com/2013/01/19/a-sceptics-review-of-diablerie/ [Accessed November 2017]

Parker writes that the 'evil deeds' done by Mr Long which are described inDiablerie "are lame or laughable or sound like the adventures of a frat boy."

{9} Myatt, David. A Matter Of Honour. e-text, 2012. In the essay Myatt listsseven biographical errors made by Goodrick-Clarke. A pdf version of theessay is available on Myatt's weblog at https://davidmyatt.wordpress.com/concerning-the-occult/ [Accessed November 2017]

Myatt also makes mention of another forgery, Bealuwes Gast, writing that it

"seems to have been recently written by someone, possibly forfinancial gain resulting from selling it at some silly price tocollectors of rare Occult memorabilia. The bulk of this new fictional'autobiography' consists of an early (now out of date) edition ofMyngath to which various fictional autobiographical stories and'sinister' incidents and diatribes have been added in line with whatmight be expected from a mythical 'Anton Long'. Given that themajority of these autobiographical stories in this so-calledBealuwes Gast are quite risible and fanciful (and not fundamentallysatanic at all), and given that the 'sinister diatribes' seem to havebeen cut-and-pasted from various internet articles attributed tothose who over the years have used the nom-de-plume Anton Long,it seems unlikely that this forgery will ever be taken seriously byanyone. I mean – and to name just one risible example – who cantake seriously a 'clockwork orange cult' and the wearing of whitelab coats to boot."

In regard to this other 'autobiography of Anton Long', qv. the 2014 article by

R. Parker, Bealuwes Gast: A Study in Forgery, available athttps://regardingdavidmyatt.wordpress.com/bealuwes-gast/ [AccessedNovember 2017]

{10} One of the fallacious claims often repeated, deriving as it does fromSenholt, is that Myatt's extremist adventures (neo-nazi followed by radicalMuslim) were ONA Insight Roles and thus link Myatt to the ONA. It isfallacious since such Insight Roles, by definition, (i) only last between a yearand eighteen months while Myatt's neo-nazi adventures lasted thirty years(1968-1998) with his time as a radical Muslim lasting over ten years(1998-2009), and (ii) they are a task that a fairly new Occult initiate – anExternal Adept – is expected to undertake before moving on to the next stageof the ONA's Seven Fold Way.

The task is outlined in such Anton Long authored texts as An Introduction toInsight Rôles, which is included in the 1460 page ONA compilation TheDefinitive Guide To The Order of Nine Angles: Theory and Praxises, seventhedition, 2015.

{11} In his essay Myatt mentions that the criteria of scholarship "isessentially two-fold: (i) of detailed, meticulous, unbiased research on andconcerning a specific topic or topics or subject undertaken over a period ofsome considerable time, usually a year or more in duration, and of necessityinvolving primary source material; and (ii) a rational assessment of theknowledge acquired by such research, with such conclusions about the topic,topics, or subject therefore being not only the logical result of the cumulativescholarly learning so acquired but also possessing a certain gravitas."

{12} Introvigne, op.cit. p. 358.

{13} While the printed book is no longer available, copies of the e-text are,at the time of writing, still available on certain websites.

{14} Monette, Connell (2013). Mysticism in the 21st Century. SiriusAcademic Press. p.89.

{15} Letter to Michael Aquino, dated 20th October 1990 ev. The SatanicLetters of Stephen Brown. Volume 1. Thormynd Press, 1992.

{16} Letter to Miss Stockton, dated 19th June 1991 eh. The Satanic Lettersof Stephen Brown. Volume 1.

{17} The one exception is arguably the chapter on the ONA in Monette'sMysticism in the 21st Century, op.cit.

{18} Some of the basic errors made by Introvigne include the following:

(i) "that Myatt joined Jordan's British Movement in 1969," when the correctdate is 1968;(ii) that Myatt's middle name is William, when it is Wulstan;(iii) that the ONA Black Mass "derived from Huysmans and the rituals of theChurch of Satan" when there is no such derivation and no documentary

evidence to support such a claim; and(iv) that the Temple of Set "perceived the competition [the ONA] asdangerous, particularly when in the late 1980s some members of the Templeof Set started considering themselves members of the ONA at the same time.In 1992, Aquino […] launched an internal purge, expelling from the Temple ofSet those members who also wanted to remain in the ONA," when – to ourknowledge – there was no such purge and no documentary evidence tosupport such a claim.

{19} The article The Occult And Academia surveys some of the errors aboutthe ONA and Myatt made in the 2016 book Children of Lucifer: The Originsof Modern Religious Satanism, written by Ruben Van Luijk. The article isavailable at https://regardingdavidmyatt.wordpress.com/more-unscholarly-research/ [Accessed November 2017]

Demonizing Mr Myatt

Background

For the past seven or eight years – including in recent months – there havebeen attempts made to 'demonize' David Myatt all based on the unprovenallegation that he is Anton Long of Order of Nine Angles fame.

These attempts have been made both by some individuals associatingthemselves with the Order of Nine Angles (ONA, O9A) and by those who forwhatever reason or from whatever motive are opposed to the O9A or toMyatt himself. Such O9A opponents include self-described modern Satanistsas well those who profess to be followers of Jesus and those who takeexception to what they believe is the pro-Nazi stance of the O9A. Those whoare opposed to Myatt himself include anti-fascists who profess such slogansas "never forgive, never forget" and who thus cannot forgive or forgetMyatt's neo-nazi past, {1} and individuals who for unconscious emotivereasons of their own are in some way either jealous of the real Myatt or hatethe 'sinister Myatt' conjured up by their imagination, with the 'real' Myatthaving been described as "having fluency in the classical languages (Greekand Latin), as well as Arabic and possibly Persian, [and] possessed of a giftedintellect and apparently a polymath," {2} and as "an extremely violent,intelligent, dark, and complex individual," {3} and with the 'sinister' Myattbeing accused by demonizers of all manner of crimes even though noevidence is ever provided to substantiate their accusations. {4}

        In the matter of individuals associating themselves with the O9A, theirintent seems clear. It is to portray Myatt – aka Anton Long – in the mostsinister light possible given that such individuals assert that the O9A isSatanist and indeed the only modern genuinely antinomian and satanistgroup because it espouses and practices what is evil such as criminality,

violence, hatred, human sacrifice, political extremism, drug-trafficking andterrorism. Hence their composition and circulation of texts such as BealuwesGast {5} and Diablerie {6} and hence their assertion that Myatt is central tothe O9A with his weird life an example of what it means to follow the O9ASeven Fold Way.

In the matter of individuals who are followers of Jesus – or at leastsympathetic to the Christian religion – their intent also seems clear. It is toportray Myatt as an example, par excellence, of either a nihilistic modernismor of what a servant of Satan is and does in the real world, with one forinstance recently writing that

"it is clear from my reading of O9A material that it is essentially notabout the promethean elevation of the human person orindividuality at all, which its talk of individuation and so on mightseem to imply at first sight, but that the entire 'philosophical'system is geared towards the cunning seduction of humanindividuals in order to have them possessed and effectively takenover by these demonic entities ('dark gods'), whose agenda is thesource of this magical covenant itself, rather than David Myatt asan individualistic 'philosopher' with a personal agenda. Much of theteaching as presented exoterically to non-initiates is thus no morethan upaya or 'skilful means' (if I'm permitted to appropriate theBuddhist term) to get people hooked so that the demons will havetheir incarnate vehicles to exploit. Some of the O9A fiction outlinesvery explicitly how it is a matter of a demonic infection beingspread through the empowered transmission from a possessedinitiate to another human vessel. The terrible truth is that the 'new,more evolved individual' is nothing more than a puppet of thesesatanic beings."

A Common Theme

All such attempts to demonize Myatt have one thing in common. They allignore important aspects of Myatt's life and a swathe of his writings.

The ignored aspects of his life include his public (post 2010) rejection of allextremism (including neo-nazi and fascist ideology) while his ignoredwritings include his poetry, his published letters, his post 2011 writingsabout extremism, his writings about his philosophy of pathei-mathos with itsprinciples of empathy, humility, and compassion, his 2013 autobiographyMyngath; his post 2012 autobiographical essays included in books such asSarigthersa and One Vagabond In Exile From The Gods {7} and his essayspraising Christianity and in particular Catholicism. {8}

The demonizers of Myatt have ignored such things because those thingsreveal a very different Myatt. One at odds with the 'sinister' image of himthey have all in their own way strived to manufacture and have propagated inpursuit of their aims. For the image of Myatt that emerges from his poetryand his post 2011 writings is of a reclusive man who regrets his extremist

past, who values virtues such as empathy and compassion, and who believesthat

"the most important truth concerning human life […] is that ashared, a loyal, love between two people is the most beautiful, themost numinous, the most valuable thing of all."

Naturally, one or two demonizers have tried to 'square the circle' here byclaiming that Myatt's rejection of extremism is a ruse and that theaforementioned writings of his were either written by someone else or werea clever 'sinister' jape by Myatt in order to mislead people.

Such claims are of course both laughable and revealing of the need suchdemonizers have of their 'sinister Myatt'. That some of these demonizershave resorted to forgeries which they claim were written by Myatt whileothers have attached Myatt's name to old or photocopied O9A typewrittenarticles, {9} shows the lengths they will go to propagandise their 'sinisterMyatt' and to support their claim that Myatt is after all Anton Long.

As noted in an essay by Ms J. Wright, Myatt's later writings

"express is a mysticism, a reverence for and an appreciation of thenuminous, so at odds with the ethos and the practice of Satanism –of whatever variety – that it is inconceivable that they were writtenby a Satanist or even by a practising Occultist." {10}

Rachael StirlingMarch 2017

{1} According to an academic source Myatt is "arguably England's principalproponent of contemporary neo-Nazi ideology and theoretician ofrevolution." Michael, George. The New Media and the Rise of ExhortatoryTerrorism. Strategic Studies Quarterly (USAF), Volume 7 Issue 1, Spring2013.

{2} Connell Monette. Mysticism in the 21st Century, Sirius Academic Press,2013. pp. 85-122.

{3} Raine, Susan. The Devil's Party (Book review). Religion, Volume 44, Issue3, July 2014, pp. 529-533

{4} Some of the silly accusations made against Myatt are included in the2010 pdf compilation titled Lies of a Moac, currently [March 2017] availableat https://wyrdsister.files.wordpress.com/2017/03/lies-of-a-moac1.pdf

These silly accusations include (see pp.7ff of the aforementioned document)gangstalking, hacking into various internet forums, stealing people's ID's byhacking their computers, attacking disabled people, and that he was a policeinformer.

{5} Regarding the forgery titled Bealuwes Gast see the article

https://regardingdavidmyatt.wordpress.com/bealuwes-gast/

{6} Regarding the forgery titled Diablerie see the article A Skeptic ReviewsDiablerie available at https://regardingdavidmyatt.wordpress.com/about/a-sceptics-review-of-diablerie/

{7} All these writings, and the poetry, are available from Myatt's blog athttps://davidmyatt.wordpress.com/

{8} For instance see A Catholic Still In Spirit?https://davidmyatt.wordpress.com/about/a-path-to-humility/a-catholic-still-in-spirit/

{9} Several people have claimed that they have or they have seen oldtypewritten O9A articles or letters or manuscripts signed with Myatt's name.Yet as noted in O9A Q& A (2017) - qv.https://omega9alpha.files.wordpress.com/2017/02/o9a-questions-2017-v5b.pdf - in response to one such claim:

"a signature on some old ONA typewritten MSS proves nothing.Anyone could have affixed Myatt's name on them at any time anduntil the original documents are made available and examined in aforensic way by a professional qualified to do so then it's justspeculation; just another rumor about Myatt. A forensicexamination would involve, among other things, finding the age ofthe paper, the type of ink used in the signature, comparing thesignature with a documented signature by Myatt."

{10} https://regardingdavidmyatt.files.wordpress.com/2017/03/myatt-strange-life-v2.pdf

Self-Dramatization, Sentimentalist, Or Chronicler Of Pathei Mathos?

Overview: Personal Effusions

Many of David Myatt's post-2006 writings are intensely personal. Inparticular, the letters – or extracts from private letters – which he haspublished are full of personal feelings, such as in the following examples; thefirst from his The Joy-bringing Sky-blue, written in 2006, and the second fromhis One Error-Prone Self written in 2012, with both included in his 2013 bookUnderstanding and Rejecting Extremism.

« So I am haunted, here and again, where again the Swallowsgather as they gather at this time of year: chirping to each otherand preparing in some weeks to leave. Thus do they skim the fields,catching, eating, their food as the cycle of natural life upwardlyrepeats and a cooling breeze dims a little of the humid heat of the

day, here in a greening part of a still-living England. Haunted, hereand again – amid such joyful growing warmth – with, by, becauseof, her death; with by, because of, the multiplicity of my multitudesof suffering-causing and so stupid mistakes. »

« There is a certain inner emptiness, and often, and bearing griefand sadness, when alone indoors. Inner vacant sometimes coldingspaces which perhaps a belief in God – or the gods – might fill, andwhich certainly a partner or prayer or both would warm anddissipate. Yet this certain inner emptiness, such sadness, I sense isperhaps is as it should be for me, as part expiation for the variedharm my varied pasts – in this one life – have caused […..] But Ihave no chanted, sung, or contemplative Opus Dei to try, inmonastic peace and with hope and faith, to balance – Soli DeoHonor et Gloria – the unwise deeds of so many; nor any longer adesire or need to interfere in the lives of others. So there is for meonly the living of each moment as it passes: no aim, no goal. »

The overall impression is of reading someone's private diary, with there beingso many published emotive and personal effusions over so many yearsnaturally leading us to ask pertinent questions about Myatt himself. Whypublish what many people will undoubtedly dismiss – or already havedismissed – as either mawkish or as self-dramatization or as both, and dosuch published personal effusions detract from both his translations and hisphilosophy of pathei mathos? There is also, of course, given his extremistpast and given particular allegations about him and the Occult, the obviousquestion of whether the feelings expressed in these outpourings are genuineparticularly as Myatt appears to have ready-made answers to such questions.Such as this, from his Some Questions For DWM 2017,

« My only – quite feeble – excuse for the plenitude of suchpost-2011 writings is that they, through the act of writing andcorresponding with others, were partly expiative but mostly aided(or seemed to me to aid) my understanding of myself particularly inrelation to my extremist past and the religions I had personal andpractical experience of. »

Or this, from his earlier Some Questions For DWM 2014,

« My writings, post-2011, were and are really dialogues: interiorlywith myself and externally with a few friends or the occasionalperson who has contacted me and expressed an interest. They arejust my attempts to answer particular philosophical andmetaphysical questions which interest or perplex me; attempts tounderstand myself and my extremist past (and thus understandextremism itself), and attempts to express what I believe I have, viapathei-mathos, come to understand and appreciate. Thus, I makeno claims regarding the worth or the importance of these personaland philosophical musings, with such dialogues, musings, andcorrespondence published mostly because expiatory but alsobecause (being honest) of vanity in the hope that some of them may

possibly, just possibly, be of some interest to a few individualsinterested in such philosophical and metaphysical questions orinterested in understanding extremism and its causes. But if no onetakes them seriously, it does not matter, for they have assisted mein understanding myself, in recognizing and acknowledging mypast mistakes and the suffering I have caused, and aided my movefrom extremism toward developing a mystical and personalweltanschauung imbued with a muliebral ethos. »

An Assessment

The sheer quantity of material – amounting to hundreds of published lettersand essays dating from 2006 to 2017 – is a good starting point. Arrangingthem into date order, beginning with his The Scent of Meadow Grass {1}written in 2006 "four days on from Fran's death" and ending with his SomeQuestions For DWM 2017, they tell a particular personal story. A story whichincludes works such as Religion, Empathy, and Pathei-Mathos: Essays andLetters Regarding Spirituality, Humility, and A Learning From Grief {2} and,of course, his 'autobiography' – his apologia – titled Myngath {3}.

The personal story that is told by this material is that of an arrogant, violent,fanatic who spent thirty years as a neo-nazi activist, ideologue, andpropagandist, followed by ten years as a radical Muslim preaching Jihad andwho publicly supported al-Qaida, Hamas, and 'suicide attacks'. Which – withhis various terms of imprisonment for violence, his leadership of a gang ofthieves, his terrorist manual which inspired the London nail- bomber,followed by his conversion to Islam – is itself an interesting if strange storyhad it ended with him, for example, in prison as a Muslim for such offencesas 'inviting support for a proscribed organisation', or 'possessing a documentcontaining information likely to be useful to a person committing orpreparing an act of terrorism' or 'inciting terrorism overseas'.

But the story did not end with his Muslim years. He suffered a personaltragedy, the unexpected suicide in 2006 of his fiancée and which tragedymaybe for the first time in his life grounded him in the realities of humansuffering and grief. According to his post-2006 personal writings {4} it wasthis singular event which caused him to reflect upon his extremist past andupon him own character.

In a long letter dated March 2010 and to which letter he gave the title OneMore Foolish Failure Myatt wrote

« I am such a fool; such a failure, in evolutionary terms, in theperspective of the Cosmos. Here I am, entering the sixth decade ofmy life, having spent the last forty years seeking experience andwisdom and having, in that time, made so many errors, mistakes,and been the cause of much suffering, personal and otherwise.How then can I be deemed wise? How – when I have leant, fromsorrowful experience, from my own pathei-mathos, from thepersonal tragedy of the dying and the death of two loved ones, andyet have always always, until now, returned to pursuing suffering-

causing abstractions and unethical goals?

There is no excuse for this failure of mine, year following year –although of course I have always made excuses for myself, asfailures often do. Wordy, moral-sounding, inexcusable excusesalmost always of the unethical "the end justifies the means" kind.

No excuses – because from sorrow, from personal tragedy, I felt,dis-covered, the unethical nature of all abstractions, be theydeemed political, religious, or social. And yet I always seemed, untila month ago, to gravitate back toward them, as if there was somebasic flaw in my personal nature, my character, that allowed oreven caused such a return, such a stupid forgetting of lessonslearnt […..]

Thus is there the same old haunting question – of how long will itbe before I in my addiction forget The Numen, yet again, and soreturn to the suffering-causing habits of so many previous years?For now, I can only hope against hope that I have strength enough,memories enough, humility enough, to keep me where I know Ishould belong: infused, suffused, with the world of the numinous,enabling thus such an empathic living as can make us and keep usas ethical, compassionate, human beings; one sign toward thehigher human type we surely have the potential to become. » {5}

It seems from subsequent writings that it was such feelings, such personalreflections, which spurred him to refine his then still incomplete 'numinousway' into what became his 'philosophy of pathei-mathos' {6} and in whichphilosophy personal humility plays a central role {7}. Which is probably whyhe wrote that

« any Way or religion which manifests, which expresses, whichguides individuals toward, the numinous humility we human beingsneed is good, and should not be stridently condemned. For suchpersonal humility – that which prevents us from committing hubris,whatever the raison d'être, the theology, the philosophy – is apresencing of the numinous. Indeed, one might write and say thatit is a personal humility – whatever the source – that expresses ourtrue developed (that is, rational and empathic) human nature. »{8}

Myatt's story thus ends with this philosophy; with him – post-2012 –emphasizing again and again the virtues of humility, personal love,compassion, tolerance, and personal honour, and being emphatic that hisphilosophy involves a personal, a mystical, approach to life and therefore isneither political nor involves any religious dogmatism and presents only hisanswers to particular questions, writing in 2012 that

« All I have are some personal and fallible answers to certainphilosophical, personal, ethical, and theological, questions. Nocertainty about anything except about my own uncertainty of

knowing and about the mistakes, the errors, of my past. » {9}

Two years later he wrote that

« In a very personal sense, my philosophy of pathei-mathos isexpiative. » {10}

Which theme of a personal expiation runs through all his post-2010 writings.

A Personal Conclusion

My assessment, based on the personal material Myatt has published since2006, is that there is a definite narrative and that this narrative isemotionally, personally, and philosophically consistent. That these writingsare not mawkish and certainly not the self-dramatization of someone seekingto draw attention to themselves. That they are in fact documenting theinterior, the personal, struggles of someone trying to reform – to radicallychange – themselves following a personal tragedy; someone using suchwritings, and in particular their publication, as acts of both self-learning andexpiation, with it being plausible that he used such publication as a reminderto both others and himself so that he could never again return to theselfishness and extremism of his past.

For documenting such a struggle – from neo-nazi to modern mystic – Myattshould be commended with his post-2006 personal writings and hisphilosophy of pathei mathos a contribution to what Myatt has termed our'human culture of pathei-mathos' which he defined in his 2014 essayEducation And The Culture Of Pathei-Mathos {11} as

« the accumulated pathei-mathos of individuals, world-wide, overthousands of years, as (i) described in memoirs, aural stories, andhistorical accounts; as (ii) have inspired particular works ofliterature or poetry or drama; as (iii) expressed via non-verbalmediums such as music and Art, and as (iv) manifest in more recenttimes by art-forms such as films and documentaries. »

Yet, and to paraphrase Myatt, it is not important if his post-2010 personalwritings are not taken seriously by others since they enabled him tounderstand himself, acknowledge his mistakes, and reform himself.

J.B.2017

{1} Included in the book Understanding and Rejecting Extremism: A VeryStrange Peregrination. 2013. ISBN 978-1484854266

{2} Published in 2013. ISBN 978-1484097984. When publishing his lettersor extracts therefrom Myatt often provides a title for individual letters.

{3} Published in 2013. ISBN 978-1484110744

{4} For example see the section titled A Personal Tragedy in Myngath, and

also his collection of essays titled Meditations on Extremism, Remorse, andThe Numinosity of Love published in 2016.

{5} The letter, too long to quote in full here, is worth reading in its entirely.It is included in Meditations on Extremism, Remorse, and The Numinosity ofLove, and can be read on-line at https://davidmyatt.wordpress.com/one-more-foolish-failure/ [Accessed October 2017]

{6} See his 2012 essay The Development of the Numinous Way, included asan appendix in both Myngath and Meditations on Extremism, Remorse, andThe Numinosity of Love.

{7} The role of humility in Myatt's philosophy is mentioned in Part Two of AnOverview of David Myatt's Philosophy of Pathei-Mathos by R. Parker includedin the book The Mystic Philosophy Of David Myatt published in 2015, ISBN978-1523930135.

{8} Soli Deo Gloria, written in 2011. Can be read on-line athttps://davidmyatt.wordpress.com/soli-deo-gloria/ [Accessed October 2017]

{9} From the 2012 letter – titled Politics, Pathei-Mathos, and My ExtremistPast – included in Part Three of Understanding and Rejecting Extremism.

{10} Some Questions For DWM 2014.

{11} The essay is included in his book One Vagabond In Exile From TheGods: Some Personal and Metaphysical Musings, published in 2014. ISBN978-1502396105

The Strange Life Of David Myatt

One of the interesting things about the strange life of David Myatt is thatthere are several different interpretations of both his motives and hispersonality. The three most common interpretations – advanced andcommented on by academics, by journalists, and others – are:

(i) That he is Anton Long, founder of the Occult group the Order of NineAngles (ONA, O9A), and an "extremely violent, intelligent, dark, and complexindividual" {1} who is "paramount to the whole creation and existence of theONA," {2} whose "Nazism and Islamism are merely instruments for theONA's underlying sinister esoteric plots." {3}

(ii) That his somewhat itinerant adult life has been a Faustian, experiential,quest, with him drifting toward an unknown destination.

(iii) That he has been on a life-long 'sinister-numinous' quest, both Occult andpractical (esoteric and exoteric), and has now discovered the wisdom and theself-understanding that is the goal of such a quest.

According to the first interpretation, his poetry {4}, his published privateletters {5} and post-2011 writings about his philosophy of pathei-mathos areeither a clever ploy by a real-life Trickster to disguise his real 'sinister'nature or were written by someone else, or some others, as a deception.

According to the second interpretation – advanced by Myatt himself andsome of his supporters – such writings are genuine and document the interiorstruggles, the vacillation, and the learning from experience, that occurredfrom around 2002 until 2010; struggles, vacillation, and a learning that hemakes mention of in both his autobiography Myngath and in his essay TheDevelopment Of The Numinous Way.

According to the third interpretation – advanced by some supporters of theO9A – such writings document the feelings and the understanding germaneto someone who, questing for decades along the O9A Seven Fold Way, hasentered and passed beyond the Abyss and thus discovered LapisPhilosophicus.

In respect of which interpretation of Myatt's life is the most plausible, it ismy contention that Myatt's poetry, his published private letters, and hispost-2011 writings about his philosophy of pathei-mathos, can provide theanswer: that they hold all the clues necessary to arrive at a satisfactory andrational solution.

The Necessary Research

What is most surprising about those who advance and write about andbelieve one of the above explanations is that it appears that none of themhave actually studied, in detail, and critically commented upon, Myatt'spoetry, his published (pre-2009) private letters and his post-2011 writingsabout his philosophy of pathei-mathos.

For among the questions that should be asked, in relation to such works, arethe following. (i) What do they express in terms of personal feelings andweltanschauung? (ii) What do they reveal about the writer and his style oflife? (iii) Are they internally – and over the time span under consideration(2002-2011) – consistent? (iv) How do they relate to Myatt's life at the timethey were written? (v) Are they all consistent with Myatt's own explanation ofhis life as described in his autobiography Myngath {6} and in his post-2011essays such as The Development Of The Numinous Way? (vi) Could someonewho faked the letters – for whatever reason – maintain a consistency offeelings for so many years? {7}

Is what Myatt explained in Myngath the truth of his life or the sly words of atrickster? He wrote:

"For the reality of my past nine or so years is not that of somesudden life-changing revelation, but rather of a profound innerstruggle whose genesis lay years before – in my experiences withand passion for women; in my time in a monastery; in myever-growing love for Nature and my involvement with English

rural life; in Sue's illness and her tragic death.

This intense struggle was akin to an addiction, and I an addictaddicted to abstractions. A struggle between my empathy, myunderstanding, my pathei-mathos, and my life-long belief, itself anabstraction, that somehow in some way I could make a positivedifference to the world and that such abstractions as I adhered to,or aided or advocated were or could be a beginning for a betterworld, and that to achieve this new world certain sacrifice were,unfortunately, necessary.

A struggle which gave rise to what became – refined, and extended,year after year – The Numinous Way, and which struggle was aninterior war to change myself, to actually live, every year, everymonth, every week, every day, suffused with an empathicawareness and a desire not to cause suffering; the struggle toabandon abstractions.

For nine years or so this interior struggle wore me down, until itgradually faded away. It was akin to cycling up a long steepmountain climb in mist and drizzly rain, struggling on against one'saching body and against the desire to stop and rest; and not beingable to see the end, the summit, of the climb. And then, slowly, thedrizzle ceases, the mist begins to clear, the road becomes graduallyless steep, and one is there – in warm bright sunshine nearing thesummit of that climb, able to see the beautiful, the numinous, vistabeyond, below, for the first time, and which vista after such aneffort brings a restful interior peace, the silent tears of one personwho feels their human insignificance compared to the mountains,the valleys below, the sky, the Sun, and the vast Cosmos beyond:the wyrdful nature of one fleeting delicate mortal microcosmicnexion which is one's own life."

Post-2009 Letters And Writings

In 2012 Myatt was contacted, via e-mail, by a journalist employed by the BBCand, over subsequent months, they exchanged correspondence via thatmedium. In 2013 Myatt published edited extracts from some of thiscorrespondence in Part Three of his book Understanding and RejectingExtremism: A Very Strange Peregrination (ISBN 9781484854266). He alsoincluded some of this correspondence – and some other correspondence witha few other individuals around the same time (2011-2012) – in a posting onhis weblog under the title Just My Fallible Views, Again. {8}

This correspondence is not only quite remarkable, given the variousassumptions made about Myatt since at least the 1980s, but also is asignificant development of the feelings expressed in his pre-2009 privateletters. In those pre-2009 letters a certain lofty (even an arrogant)presumption of knowing – of having understood himself and the world –emerges time and time again, as well as certain pontifications based onvarious abstractions, while the later letters are replete with a certain

humility. For instance, in one of these 2011-2012 letters he writes:

"The problem in the past had been me, my lack of understanding ofmyself and my egoism. It was my fault: not the place, not the time,not the people, for I so desired with that arrogance of youth toexchange this paradise, here, for those ideas, the idealism, theabstractions, I carried around in my prideful hubriatic head.Seldom content, for long, since happiness came with – was – thepursuit, or the gratification of my personal desires. So destructive,so very destructive. So hurtful, inconsiderate, selfish, profane […]

In a letter sent to the BBC journalist he wrote:

[My] recent propensity to be somewhat subsumed with a certainsadness [arose] from not only pondering on such questions aspathei-mathos, the causes/alleviation of suffering, and the nature ofreligion, expiation, and extremism, but also from understanding,from feeling, just how much suffering I personally have causedduring my extremist decades and knowing that had it not been forthe tragic death of a loved one some six years ago I would mostprobably have continued my career as a suffering-causingextremist.

He was even more explicit in another letter to a different correspondent anddated November 2012:

"The reason why I now do not – and have no desire to – "getinvolved with social change" (or to "go out into the world and try togive something back" as another correspondent recently expressedit) is the reality of me having made, and knowing and feeling Imade, so many mistakes, shown such poor judgement, been soarrogant, so selfish, for so many decades – for most of my adult life.Given this reality, I simply do not trust myself anymore not to causesuffering, not to make even more mistakes, not to show poorjudgement again. Just as I know my responsibility, my blame, forthose my past mistakes and their human consequences. Thus, whywould I want to inflict myself on the world anymore? […]

For the simple honest truth is that I now feel, in my very being, thatI have no right to, can find no justification for me to – beyond thatnecessitated by personal honour in the immediacy of the moment –interfere in the lives of others, in however small a way even if myinitial motives might be (or seemed to me to be) good. For who I amto judge, decide, things beyond the purvue of empathy and a verypersonal honour? I am just one fallible exceedingly error-pronehuman being with a long proven history of impersonal interference,of hubriatic, suffering-causing, and selfish, deeds. Someone whodoes not trust himself anymore and who values and tries tocultivate wu-wei."

In a rather remarkable letter dated December 2nd 2012, he explained that:

"In respect of religion, there seems to have grown within me, thispast year, a feeling regarding prayer, especially contemplativeprayer, or rather that quiet way of being when – with noexpectation of or belief in God – no words are desired or requiredand one is aware of the numinous in such an unaffected way thatthere is a calmness emanating not from within – not caused by ourknowing or feeling of self – but from that ineffable vastness beyondwhich includes us and all the life that seeps into us, there in ourstillness: emanations, of not only the dreams, the hopes, the love,the sadness, the sorrow, the grief, the pain, the joy, the tragedy,felt, known, experienced by we humans millennia after millennia,but also of the being, the essence, of the other life around us, hereas Nature, and elsewhere, which, as we, 'hath but a short time tolive'.

A feeling, an intimation, of perhaps in some small way nowunderstanding the Latin Opus Dei – Officium Divinum – as a needfuldaily reminder of our needful humility, as the plaintive cry MiserereMei, Deus so reminds, and as the Namaz of Islam also so remindswith its Ruku, Sajdah, and recitation of Subhana Rabbiyal a'la. Aneedful daily reminder that we are transient beings, prone todishonour, selfishness, and hubris, but who can be loving and kind,and beings prone to the charisma, the temptation, of words, eitherour own or those spoken or written by others. A reminder that wecan so easily forget, have so often forgotten, that gentleness, thatmodest demeanour, that understanding, which derives from anappreciation of the numinous and also from one's own admitteduncertainty of knowing and one's acknowledgement of pastmistakes. An uncertainty of knowing, an acknowledgement ofmistakes, that often derive from πάθει μάθος."

All these sentiments, these feelings, are so consistent over so many years,chime so well with his poetry, with the feelings that run through his pre-2009letters, with his autobiography Myngath, and with post-2011 writings abouthis philosophy of pathei-mathos, that it seems inconceivable to me that theyare artful constructions – fakes – by someone else (or some others) or theproduct of some 'sinister trickster' who has consciously adopted a certainpersona in order to try and fool people. Also, what they express is amysticism, a reverence for and an appreciation of the numinous, so at oddswith the ethos and the practice of Satanism – of whatever variety – that it isalso inconceivable that they were written by a Satanist or even by apractising Occultist.

My conclusion, therefore, is that his somewhat itinerant adult life has been aFaustian, experiential, quest, with him drifting, stumbling, toward anunknown destination, which destination he has finally reached and whichdestination he in his post-2011 writings and letters has striven to describe.

JRW2016

Notes

{1} Raine, Susan. The Devil's Party (Book review). Religion, Volume 44, Issue3, July 2014.

{2} Senholt, Jacob. The Sinister Tradition. Paper presented at theinternational conference, Satanism in the Modern World, Trondheim, 19-20thNovember, 2009.

{3} Per Faxneld: Post-Satanism, Left Hand Paths, and Beyond in Per Faxneld& Jesper Petersen (editors) The Devil's Party: Satanism in Modernity, OxfordUniversity Press. 2012, p.207

{4} DW Myatt. Relict: Some Autobiographical Poems. 2014. ISBN9781495448386.

{5} Letters dating from 2002 to 2009 are currently (September 2016)available at https://regardingdavidmyatt.wordpress.com/selected-letters/with a few of these (and other) letters included in Part Two of Myatt's bookUnderstanding and Rejecting Extremism: A Very Strange Peregrination,published in 2013, ISBN 9781484854266.

Some letters dating from 2011 were included in Part Three of theaforementioned book.

{6} David Myatt. Myngath: Some Recollections of a Wyrdful and ExtremistLife. 2013. ISBN 9781484110744.

{7} While those who believe the 'fakery theory' might object that there is noproof the letters were written on the dates given – that is, they might all havebeen faked within a relatively short period of time – the evidence indicatesotherwise. For many of the letters were published on the website of a Myattsupporter from 2005 onwards, as the following link reveals:http://web.archive.org/web/20050205011512/http://www.geocities.com/davidmyatt/

The letters that are in the pdf compilation {5} and also available in that webarchive, and in some subsequent archives, include the following: (i) Precopreheminencie, (ii) A Fine Day in Middle June, (iii) One Hot Sunny Day,Almost Mid-July; (iv) The Buzzards Are Calling Again; and so on.

{8} https://davidmyatt.wordpress.com/about/just-my-fallible-views-again/

°°°°°°°

Appendix

Some Quotations From The Letters of David Myatt (2002-2009)

[Untitled] February 2003

How foolish, to forget my own understanding: to forget the remembering, thepain, that shaped, changed, evolved such empathy as I possessed so much

that – when alone as now in such places as this – I knew the past, felt thefuture, and, burdened by such knowing, tried hard to keep away the tears ofso many centuries of sorrow, so little insight lived.

So hard, it seems, to renounce the passion of a life, as when a relationship oflovers falters, stalls, restarts to stall again; seldom a clean and suddenleaving. Feelings, memories, linger. And there is guilt. Let us not forget theguilt, the hope; the guilt of a duty abandoned […]

Tomorrow, I could have been elsewhere, in a teeming city, talking words ofwar as if my old hope of inspiring noble deeds to aid those far less fortunatethan me was still real in a modern urban world too tired of silence, patience,and too afraid of numinous stillness. I choose not to go; not to speak, andinstead will – the goddess permitting – sit here again suspended in timebetween brown, green and blue […]

If I have anything real to leave in remembrance, let it be such words asthese: not the strife; not the anger; not the deaths; not the agitation foraction. These are the words of a Spring, newly born between Sun and earth,bringing joy to a man whose hands, back and face have borne the cold toil ofoutdoor work in Winter.

I hope I do not forget this warmth, this beauty, again…

°°°°°°°

One Week Beyond Mid-Spring, 2003

It was hope – and another lost love – which took me, once and a decade ormore ago, to Egypt to travel in the desert as if such traveling might bring aforgetful peace. It did not work, despite the grim toil of that long journey, andit was only when I returned to Cairo that I forgot. I remember it so well: Ihad gone, out of politeness, to a concert to see and listen to some singerwhich some Egyptian I had met enthused about. And there was such beautythere, in her, her voice, in the music, as she sang of many things. Suchsadness; such joy, such an embracing, for me, of another world, anotherculture. I was at home there, listening, feeling, with the audience as thebeautiful Samira Said sang, and ever since – in times of personal sadness,rejection, such as this – I remember her concert, or listen to her songs {1},reminding me of how I am not alone, of how others have, and do, suffer, andhave cried, and laughed, and sang of their problems, personal, political,social and otherwise. But most of all I remember that there is another worldout there of different, vibrant, cultures, of good people striving in their dailymostly toiling lives with hope for a better more honourable world forthemselves, their family, their children, their land.

1) In a recent letter Myatt added: "In the past few years she has changed her stylesomewhat, less Arabic, more Western. While this new style is interesting, some – myselfincluded – prefer her earlier songs and recordings."

°°°°°°°

[Untitled] April 2003

There is, of course, peace here, while the warm Sun lasts and there is somephysical tiredness from the hours of physical work, and the very early, Dawn,start. But there is also not only an undercurrent of sad loneliness – for shewhom I love has gone, to another – but also an intimation of the past whenaction, violence, in the world to change the world, brought that exhilarationwhich true, honourable, warriors know and often seek and which is an end tosuch loneliness…..

So, to be honest, there is temptation, even here, amid this quiet ruralsplendour: the temptation to be again what I was when action, a goal, aseeking, an assignment, made me a harmony of body, mind, soul, and lifebecame suffused with a glory redolent of the gods because life was lived on adifferent, higher, level. There were then no obstacles that could not beovercome; no doubts; not even any self- reflexion.

Is this, then, just one of those periods in my life – of months, maybe a year –when I quietly drift, suffused with the numen, before returning to that otherworld, of duty, of exploration, of challenges, where lives the honourablewarrior? I do not believe it is one of these periods, but I could be wrong; Ihave been wrong in the past.

°°°°°°°

We Have Been Led Astray, May 2003

How many times have I myself known the simple, gentle, warmth of a loveshared? And how many times have I turned away from that toward what Iassumed or believed or felt was a duty, thus hardening myself? So much lost,for so little. So much suffering and sadness created by me, in others, in theworld: and for what? So much sadness and suffering caused within myself bysuch a loss.

The truth I have painfully, slowly, discovered in this, the fifth decade of mystrange wandering life, is that there is no noble, no good, no honourable dutyto anything or anyone which can contradict such love, or reject it, or place itsecond. What honourable, noble, duty there is can only arise from such loveor join with that love in a natural, dwelling, way as when two people, afamily, settle to dwell on the land and through their dwelling, their labour,their toil, their love, they create a way of life which is in harmony with allother life, with Nature, and especially with their own loving, rational,honourable, human nature.

This is the quiet numinous way of restraining ourselves by concentrating onwhat is beyond words, beyond ideas: the way that some of the beautifulmusic of the past several hundred years is an intimation of, reminding us asit can of the greatest suffering, the greatest joy, and of our own place amongNature, in the Cosmos.

This is the quiet return that is needed – beyond all rhetoric; beyond allpropaganda; beyond all ideas, political, religious, otherwise – and beyond allthe forms that constrain and try to mould our human nature to some abstracttheory or construct. For what is human is this love, this symbiosis betweensuch love, such dwelling, such a gentle seeking yearning born of ourquestioning nature. All else – all other types of yearning, seeking, striving,duty – detract us and distance us from, or even destroy and negate, our truehuman nature, and from that evolution of this nature of ours which greatmusic, great Art, great literature, rational ethical Science itself, provide uswith an intimation of, a gentle yearning for.

°°°°°°°

The Buzzards Are Calling Again, 2004

Many times, like the growing tree, there by that breeze, I have been swayed– swayed by the sleeping warrior within, who, awakened, has tempted me. Somuch dishonour in this world; so much I had to again strive to avoidinvolvement, ready as I was to go to defend the oppressed against theignoble oppressor. It was, for me, the battle against dishonour that mattered,that called, that awoke – the living of the life of a warrior.

It was not the ideology, not the ideas, not the cause, or even the goals, forthese were and are mere causal forms which do not, cannot, contain theessence itself even though, sometimes, they may presence part of it, as aBuzzard, circling, presences one small part of Nature's life. What matteredthen was the striving – the exhilaration of living which presenced honour in amoment, in an explosion of moments, so raising life up, upwards, towards anew living, a new way, nexion as it was to the essence itself, manifest as thisessence was, is, can be, in the honour of a warrior. What mattered, then, wassuch a presencing by someone to redress the balance and bring some honourback into this world. Thus was I, am I, through such diverse presencing, suchdiverse involvement, a mystery to some, but not to myself… So I was swayed,tempted, and several times became alive again, a different alive as I forsookthis quiet reclusive peace to travel, to engage, to live for a while a differentway. And now, my work here having ended, I strain again against myself,feeling, feeling the presencing of that past, of those moments of life's ecstasy.

What of my words, this past year, born of such peace, of such silent wisdomas has kept me here in this place? Have they changed anything, anyone? I donot think so. Are they then as flowers thrusting forth in Spring, born only todie each year, seeding themselves with the hope of rebirth in some future? Ido not know, and shall lay this pen aside to close my eyes to I lie on my oldcoat upon the growing greening grass of one more burgeoning beautifulEnglish Spring.

Modern Satanists And The Green-Eyed Monster

It really is understandable why anonymous people – usually using apseudonym – use the internet to spread their ill-informed opinions and rantswhile at the same time denigrating public figures. For sure, the relativeanonymity the internet affords makes them feel safe, while such denigrationand the spreading of their opinions and rants makes them feel important andgood about themselves and may even provide some with a purpose, givingsome meaning to their very ordinary lives especially when other (often alsoanonymous) on-line denizens take their opinions and denigration of othersseriously. For others, 'the green-eyed monster' within causes them toanonymously mock that which it feeds on and needs.

The Anonymous Denigration Of The Order of Nine Angles

The denigration of the Order of Nine Angles (ONA) via the internet byanonymous individuals has been on-going for over ten years, with most ofthese denigrating individuals being self-described satanists who either followthe masculous "Ayn Rand with trappings" Satanism of Howard Stanton Levey{1} or who admire the man and his plagiaristic writings {2}.

Such self-described satanists take every opportunity to denigrate and spreadlies about the ONA, indulging as they so often seem to do in psychologicalprojection {3}, that is in (mostly unconsciously) dislocating themselves fromthe reality of the ONA and instead either (i) creating for themselves anillusory, imaginary, ONA which they always describe in negative andpejorative terms or (ii) accepting without question the illusory, imaginary,ONA which other self-described satanists have created and propagated, yearupon year, via the medium of the internet.

This dislocation of theirs from the reality of the ONA is evident when suchself-described satanists are asked to explain their understanding of ONAesotericism – as in ONA ontology, epistemology, and its links to Greco-Romanpaganism and hermeticism – for they invariably fail to rationally respond andfail to answer the questions asked of them, instead resorting to abusive adhominem and/or argumentum ad nauseam and/or ignoratio elenchi.

For not one of these (mostly anonymous) denigrators – such is their egoismand their belief in their illusory ONA – can be or has been honest enough toadmit that their knowledge of the ONA esotericism and praxises is severelylimited or non-existent.

Such egoism, for where will these self-described satanists be in ten, intwenty, years? Where will the so-called satanist group to which they havepledged allegiance or which they themselves have founded be in twenty,thirty, forty years?

These self-described satanists will doubtless be – as the majority have beenin previous decades – assimilated by their Western non-satanic milieu, withtheir chosen much vaunted "antinomian" satanist groups either defunct, orwrought with schism, or will have descended down to be what the 'Church of

Satan' is today, a charlatan group selling its 'secrets' for a fee and admittinganyone who can stump up the necessary admission charge. In practicalterms, will these purveyors of Levey-type 'satanism' still be active, stillpublicly propagating satanism, in thirty, in forty, years time? Of course not.

Meanwhile, Anton Long and his esoteric legacy endures, just as the ONA willremain untainted by such commercial, such propagandistic, and suchplebeian concerns as have bewitched most modern self-described satanists.For the history of the ONA reveals that is has remained untouched, oversome forty years, by the denigration of self-described satanists and by thepropaganda they have sent forth into cyberspace in some silly attempt todiscredit it {4}.

Which naturally brings us to the denigration of Mr Myatt on the internet byanonymous individuals who with their masculous arrogance and with theirdelusions about themselves really do believe that they are satanists eventhough they have no exeatic, no real-life antinomian – subversive, heretical –deeds to their name.

Thus do such self-described satanists, because of their real-life failure andbecause of their jealousy and delusional imaginings, lambaste and try todenigrate Mr Myatt whose documented life really is replete with heresy,subversion, and exeatic (Satanic) living.

The Anonymous Denigration Of Myatt

As in the matter of the ONA, the denigration of David Myatt via the internetby anonymous individuals has been on-going for over ten years. For thedelectation of readers, and to provide typical examples, here are extractsfrom – and comments on – one such anonymous and quite typical denigrationcirculated in 2016.

{quote 1} The only sinister thing [Myatt] ever did was take part in someminor street fights during his involvement with C18.{/quote}

Comment: That the anonymous denigrator deliberately omits or does notknow certain facts already in the public domain is typical of the selectivememory, and/or the ignorancy of the facts, and/or of propagandistic style ofdenigrators in general.

In the matter of Myatt, what was somehow 'forgotten' by the denigrator are,among other things, the following: (i) his founding and violent involvement inthe 1970s with the Leeds-based National Democratic Freedom movementduring which he was involved in many street brawls and arrested andconvicted several times (those researching his life can find the relevant Courtfiles in these and other cases); (ii) his arrest in the 1970s by the thenYorkshire Regional Crime Squad for leading a gang of thieves, and hissubsequent trial and conviction; (iii) his arrest and subsequent trial andsentence of imprisonment, also in the 1970s, for leading a gang of skinheadsin a violent racially-motivated attack; (iv) the 'dawn raid' on his village homeand his arrest by six detectives from S012 (a 'special operations' unit basedat Scotland Yard, now designated S015) for incitement/conspiracy to murder

and incitement to racial hatred.

{quote 2} He's never been in the war-zone so he has no clue what jihad is.All he did was travel to some Muslim countries, talk to some Muslim friends,read Quran, attend mosques and participate in the Muslim forum. {/quote}

Comment: That the anonymous denigrator omits or does not know certainfacts already in the public domain is typical of the selective memory, theignorancy of the facts, and propagandistic style of denigrators in general,some of whom need to denigrate a particular person or persons eitherbecause they have an agenda or because they have surrendered to thegreen-eyed monster within.

In the matter of Myatt, what was somehow 'forgotten' by this particulardenigrator are, among other things, the fact that according to a highly-reputable academic source Myatt spoke about Jihad in several Arabcountries. This was at a time when Jihadists were fighting in places likeAfghanistan and Iraq and where anyone openly speaking about – preaching –Jihad was liable to arrest by the authorities in nearly all Arab lands. So Myattput himself at risk, of being imprisoned and possibly even at risk of'rendition' by America.

What the anonymous denigrator also somehow 'forgot' was that Myatt, usinghis real name – and thus not anonymously – openly and publicly defended the9/11 attacks, bin Laden, and the Taliban, participated in a public dialogueabout Jihad and Islam, corresponded about Jihad with Muslim scholars suchas Sheikh Salman bin Fahd al-Oadah, with one of Myatt's writings aboutJihad being for several years on the official Hamas website who wouldn'thave used it if the author "had no clue as to what Jihad is".

Here again Myatt put himself at risk of being arrested and imprisoned.

{quote 3} He's always been more of a thinker than a doer. And as I wrote,he's always been idealistic and rather naive in his writings. Even his NSwritings don't look as if they were written by an actual extremist. {/quote}

Comment: Personal opinion stated as fact without any actual evidence ordetailed analysis to back it up. Plus, the anonymous denigrator has never metMyatt in person so does not know what Myatt is – and was – like in real life.According to one academic source, Myatt undertook "a global odyssey whichtook him on extended stays in the Middle East and East Asia, accompaniedby studies of religions ranging from Christianity to Islam in the Westerntradition and Taoism and Buddhism in the Eastern path. In the course of thisSiddhartha-like search for truth, Myatt sampled the life of the monastery inboth its Christian and Buddhist forms."

Which describes a "doer", as do the facts of his violent political activism andcriminal activism outlined previously.

It would be interesting to know just what actual deeds the anonymousdenigrator – and other anonymous denigrators of Myatt – have done in thereal world so that their lives could be compared with the life of Myatt.

{quote 4} The rest is mythos deliberately perpetuated by his friends andfollowers but also by some tabloid bloggers and shitty journalists. {/quote}

Comment: This is the standard mantra of the anonymous denigrators ofMyatt (ADOMs) after they have omitted whatever facts and sourcescontradict their assumptions regarding Myatt.

Some ADOMs in their paranoia and delusion and/or in their jealousy go evenfurther, declaiming that anyone and everyone who points out the facts or whodefends Myatt or who writes anything positive about him must be Myatthimself using a variety of pseudonyms and/or some "shitty journalist" orsome gullible academic that Myatt himself has conned.

{quote 5} He's just an ordinary chap with a knack for writing. {/quote}

Comment: This is another standard mantra of the ADOM crowd, the veracityof which is contradicted by the facts. As for the offending Myatt essay whichsparked this particular ADOM to pen another bit of anti-Myatt propaganda,he/she/it apparently 'forgot' to mention what are perhaps its two most salientpoints. Which are the mention of Myatt talking to a Special Branch (SO12)British police officer shortly after the 9/11 attacks in New York, and Myattmentioning what another member of SO12 said to him following his arrest in1998.

For these frame his comments in that essay with context, which is part of thelearning from practical experience that led Myatt to develop his philosophyof pathei mathos and turn from extremist to mystic. Thus far from being "arant" – as that particular ADOM propagandistically claimed – Myatt's essayBreaking My Silence [ https://davidmyatt.wordpress.com/2016/07/26/breaking-my-silence/ ] is in fact a measured contribution to his life story.

Why ADOMs?

One has to ask why are there so many ADOMs and why have they, for over adecade, continued their on-line and always anonymous campaign? What istheir agenda, or is their campaign just personal, the result of havingsurrendered to the green-eyed monster within? In my view, ADOMs neatlyfall into three camps.

First, we have a minority who have indeed surrendered to the green-eyedmonster within and who thus have a personal beef with Myatt, whatever thatis and whether or not it is imaginary or the result of some grievance theybelieve they have suffered. For instance, one ADOM was known to have beencuckolded by Myatt who had an affair with his wife. Another (a violentmisogynist) was known to hate Myatt's friend Mr Moult following Moult'shonorable intervention in a domestic dispute and who believed (in hispsychotic way) that the best way 'to get Moult' was to anonymously denigratehis friend. Another and still active ADOM is simply jealous and angry, havingbeen 'outed' as an O9A pretender.

Second, are the even smaller minority who hate Myatt because of hisneo-nazi past and many of whom seem to believe that he is still, at heart, a

National Socialist or that even if he is not that he should he hounded becauseof his past. Thus, with their "never again" and "never forget, never forgive"mentality, they wage a campaign against Myatt.

Third, and the majority, are those who have agenda connected with the Orderof Nine Angles (O9A, ONA). For most of this type seem to believe that if theydenigrate Myatt (whom they assume, without presenting any evidence, is thepseudonymous Anton Long) then they will denigrate the O9A and prevent itfrom becoming a challenger to the likes of the Church of Satan and/or theTemple of Set and/or to Mr Crowley and/or to whatever new self-describedsatanist group is the flavour of the year.

As to what category the anonymous author of the recent denigration,commented on above, belongs to my view is that he/she/it is not only havingfun at the expense of gullible self-declared modern Satanists but also quitedeliberately spreading disinformation about the O9A having as he/she/it doesa particular and an apparently very ill-informed (that is mundane) view ofwhat the O9A is, perhaps believing as he/she/it/ does that the O9A is actuallyvery dangerous and potentially quite subversive so that a propagandacampaign against it – and against Mr Myatt – is warranted.

One can therefore expect, given this exposé, that both he/she/it/ and otheractive ADOMs will rant yet again about "ONA clowns and trolls" and/or aboutMyatt sock-puppets. Which responses will of course simply enhance, for thesagacious, both the Myatt mythos and the mythos of the O9A, and will, formany other readers, aid or arouse their curiosity about both Myatt and theO9A.

In sum, ADOMs are a natural and necessary consequence of both the O9Aand the Myattian mythoi. A sign of just how healthy both of those mythoi noware.

KS2017v.1.03

{1} See (i) The Church of Satan And The O9A: The Dehortations of HowardStanton Levey and (ii) Anton LaVey And Anton Long: A Study In ModernSatanism, in the 2016 pdf compilation athttps://wyrdsister.files.wordpress.com/2017/01/lambasting-levey.pdf

{2} See (i) The Satanic Bible  and (ii) The Church of Satan And The O9A: TheDehortations of Howard Stanton Levey, in the 2016 compilation ThePolemical Satanism Of The Order Of Nine Angles: Lambasting Levey AndAquino.

{3} See for example (i) Jung's General Aspects of Dream Psychology,(collected works, volume 8), pars. 507 & 519, and (ii) Jung's The Shadow,(collected works, volume 9, Part 2, Aion: Researches into the Phenomenologyof the Self) par. 17.

Note: those interested in the German editions of the above works should

consult General Bibliography of C. G. Jung's Writings, Revised Edition(Collected Works of C. G. Jung, Vol. 19), 1990, ISBN 978-0691098937

{4} A most amusing thing about one particular self-described satanist whohas for years denigrated and who continues to denigrate the ONA (via someinternet blog and in the comments section of other blogs) is that their muchtouted self-described "philosophy" is – like the so-called "philosophy" ofHoward Levey – not a philosophy at all (having no original epistemology,ontology, or ethics) but rather is just a collection of masculous cliches paddedout with paraphrases of, and/or with quotes from, what other writers such asHeraclitus, Epicurus, and Nietzsche, have written.

In addition, and like nearly every other self-described satanist, thispretentious denigrator when paraphrasing or giving quotations fromnon-English speaking authors depends on the translations of others for theythemselves lack the scholarly knowledge to provide their own translationsand thus – despite their boasts that their modern satanism (based as it is on,or inspired as it is by, the works of Howard Levey) means, among othersthings, self-empowerment, an abnegation of self-deceit, and a self-reliance –they are most certainly not self-reliant and most certainly not free ofself-deceit.

It Can Sometimes Be Informative To Chastise

It can sometimes – in a dialectical sort of way {1} – be informative for ourreaders, as well as mildly amusing for us, to polemically {2} chastise whensomeone publicly makes statements about the O9A, and about themselves,which reveal (a) just how silly and ill-informed that 'someone' is, and (b) justhow they, in their silliness and ignorance, contribute albeit unwittingly to theO9A mythos and thus to its Labyrinthos Mythologicus {3).

Exhibit 1.

In the case under consideration, a silly and ill-informed 'someone' wrote: "Iam proud of my religion, the Left Hand Path celebrates liberty, life andresponsibility."

In that one short sentence, there are two falsities, indicative of ignorance.First falsity is that the Left Hand Path (LHP) – more correctly, the Western,Occult, Left Hand Path – is a religion; second, that it celebrates some causal(some supra-personal, and social and/or political) abstraction denoted by theterm 'liberty'.

Correctly understood, through a scholarly perusal of Western esotericism,the LHP means: (a) antinomianism, that is (i) the rejection of the morality,and the zeitgeist, of contemporaneous society or societies, and (ii) a rejectionof the laws established and enforced by others and in particular by supra-personal entities such as governments; and (b) rejection of religion and ofthe religious attitude, with the essential attributes of both religion and of the

religious attitude being "belief in and (often uncritical) obedience to" whatsomeone or some entity has codified, and "acceptance of being part of" somehierarchical group, community, or organization.

This understanding leads and has led to various modern LHP practices, fromthose redolent of anarchy and nihilism to those 'extreme practices' such asexemplified by the Order of Nine Angles who have defined 'their' LHP as apersonal Occult way where:

"there is nothing that is not permitted; nothing that is forbidden orrestricted. That is, the LHP means the individual takes soleresponsibility for their actions and their quest. This makes the LHPboth difficult and dangerous – its methods can be used as an excusefor anti-social behaviour as they can be used to aid the fetishes andweaknesses of some individuals as well as lead some into forbiddenand illegal acts. However, the genuine Initiate of the LHP isundertaking a quest, and as such is seeking something: that is,there is a dynamic, an imperative about their actions as well as theconscious understanding and appreciation that all such actions areonly part of that quest; they are not the quest itself. This arisesbecause the LHP Initiate is seeking mastery and self-knowledge –these being implicit in such an Initiation. Accordingly, the LHPInitiate sees methods as merely methods; experience as merelyexperience. Both are used, and then discarded.

Because of this the LHP is by its nature ruthless – the strong ofcharacter win through, the weak go under. There are no 'safetynets' of any kind on the LHP […] The LHP breeds self-achievementand self-excellence, or it destroys." {4}

In other words, the essence of the O9A LHP is practical, esoteric andexoteric, pathei-mathos {5}.

Exhibit 2.

In the case under consideration, a silly and ill-informed 'someone' wrote: "Iearned the hatred of the ONA…my lone LHP voice did significant damage tothe ONA."

In that one short sentence, there are two falsities, indicative – in this case –both of ignorance and self-aggrandizement.

a) First falsity. Since the Order of Nine Angles, correctly understood (bymeans of detailed study of the entire O9A corpus over many months) is anesoteric philosophy presenced in three Occult praxises – and thus rather akinto "a movement, a subculture or perhaps metaculture that its adherentschoose to embody or identify with" {6} – then "it" cannot "hate" anybody, nomore than Nietzsche's philosophy can "hate" a person.

b) Second falsity. Since the Order of Nine Angles is an esoteric philosophypresenced in three Occult praxises, an internet-based "voice" orinternet-based "voices" cannot do any damage to such a philosophy,

significant or otherwise, especially given that such a "voice" or "voices" is orare unscholarly and has not, or have not, presented any formalizedphilosophical, and mainstream published, written rebuttal of that philosophyin terms of its ontology, epistemology, and theory of ethics.

It seems to have escaped the notice of this particular silly and ill-informed'someone' – and others of that ilk – that (a) a rant or rants, via the internet,about the ONA, (b) making unsubstantiated allegations about the ONA, and(c) spreading rumours about the ONA, do not amount to a philosophicalrebuttal of ONA ontology, epistemology, and ethics; and as such are only andwill only ever be taken seriously by such silly and ill-informed persons andothers of their (mostly internet-bound) ilk.

Which exposure of such falsities will, in all probability, not prevent thisparticular silly and ill-informed 'someone' – and others of that ilk – fromcontinuing to propagate such falsities about the ONA in the future. For nodoubt their, apparently necessary, self-belief that their "voices" can make adifference will motive them to continue making unsubstantiated allegationsand continue spreading rumours, strengthened as that self-belief no doubthas been, is and will be by what is, for them, an apparently convincingdelusion that they possess a detailed, esoteric, and philosophical, knowledgeof the ONA.

Exhibit 3.

In the case under consideration, a silly and ill-informed 'someone' wrote:"fanatics such as David Myatt (Order of Nine Angles) promote murder in thename of religion."

In that one short sentence, there are three falsities, indicative – in this case –of that someone giving voice to the zeitgeist of contemporaneous Westernsociety. Or, in less abstruse terms, parroting Magian propaganda {7} about aparticular person in some apparent attempt to discredit and demean him.

a) First falsity. Since Mr Myatt, over seven years ago now, (i) has publiclydistanced himself (theoretically and practically) from all types of extremism,(ii) was and is engaged only in academic pursuits, such as translations, (iii)lives and has lived as a recluse, and (iv) has developed a personal philosophyof life based on virtues such as empathy, humility, and compassion, he is mostcertainly not a 'fanatic'.

b) Second falsity. Since neither the silly and ill-informed 'someone' noranyone else has provided probative evidence that Mr Myatt is or wasconnected to the Order of Nine Angles, associating him with the ONAamounts to using 'weasel words' in order to create a misleading,propagandistic, impression of Mr Myatt.

b) Third falsity. Since the silly and ill-informed 'someone' used the presenttense (promote) and does not provide any details as to where and when thiscurrent promotion of murder – in the name of religion or otherwise –occurred, then the accusation is at best a misleading, propagandistic, one,and at worst is a malicious, libellous, allegation.

Given that the silly and ill-informed 'someone' is giving voice to the zeitgeistof contemporaneous Western society by simply parroting Magian propagandaabout a particular person – disliked, even hated, as that person is by thesavants of the Magian status quo – then the silly and ill-informed 'someone' ismost certainly not, as they believe, "of the Left Hand Path."

Conclusion

What this particular case illustrates, once again, is how the majority view byindividuals – be they self-professed Occultists or 'satanists' – of both theOrder of Nine Angles and of Mr Myatt is simply a parroting of Magianpropaganda about a particular person and about a particular esotericphilosophy.

In the matter of the Order of Nine Angles, it is disliked – even loathed –because of its opposition to the "Ayn Rand with trappings" Magian 'satanism'of Howard Stanton Levey, its opposition to the foreign influenced (thenon-Western) cult of Aquino's 'Setianism', and of course because of the O9A'santinomian, 'heretical', support of National Socialism, holocaust revisionism,and of Muslim Jihad.

In the matter of Mr Myatt, he is disliked – even hated – by the savants of theMagian status quo (which savants include followers of the 'satanism' ofHoward Stanton Levey as well as anti-fascists) not only because of hisalleged links to, and his alleged founding of, the Order of Nine Angles, butalso because his experiential life is one of practical opposition to everythingMagian, from his thirty years as a neo-nazi activist and as a "principalproponent of contemporary neo-Nazi ideology and theoretician ofrevolution," {8} to his decade as an active supporter of Muslim Jihad {9}{10},to his Western, ineluctably pagan, philosophy of pathei-mathos {11}, and hisrecent translations of Western texts about hermeticism {12} which restorethem to the Western, pagan, mystical tradition.

Our silly and ill-informed 'someone' is therefore simply following what hasbecome something of an established Magian tradition of demeaning andtrying to discredit both the O9A and Mr Myatt.

T.W.S.2017 ev

°°°°°°°

{1} Being pedants by inclination and occupation, we shall explain what wemean by various terms. Dialectical/dialectic:

Having premises which are merely probable as opposed todemonstrably true; based on probable opinions rather than ondemonstrable fact. (ii) Characterized by the existence or operationof opposing forces, tendencies, opinions, etcetera; the tension anddisputes produced by the clash of such forces, opinions, etcetera;and the revealing of truth (the insight) that can result from suchtension, disputes, and clashes. (iii) A disputant who disputes to be

transgressive and/or to engender a dialectical response.

{2} Polemic/polemical:

"Of the nature of, exhibiting, given to, or relating to dispute orcontroversy; contentious, disputatious, combative. a diatribe. Acontroversial argument; a strong verbal or written attack on aperson, opinion, or doctrine. An aggressive debate or controversy;the practice of engaging in such debate. A person who argues orwrites in opposition to another, or who takes up a controversialposition; a controversialist."

{3} The Labyrinthos Mythologicus of the O9A is explained here:https://omega9alpha.wordpress.com/labyrinthos-mythologicus/

{4} The LHP – An Analysis. 1991. Published in Hostia, volume III.

{5} Refer to Notes On The Esoteric Learning Presenced Through Pathei-Mathos, available at https://omega9alpha.wordpress.com/pathei-mathos/

{6}Monette, Connell. Mysticism in the 21st Century. Sirius Academic Press.2013. p. 89.

{7}

(a) The O9A use the term Magian to refer to the hybrid ethos of Yahoud andof Western hubriati, and to those individuals who are Magian by eitherbreeding or nature. The essence of the paternalistic Magian ethos is inherentin Judaism, in Nasrany, and in Islam.

Two of the most prominent manifestations of the Magian ethos, in themodern world and in Western societies in particular, are (i) the Statesponsored religion of holocaustianity (with the attendant demonizing ofHitler, the Third Reich, National Socialism, and the demonizing of 'White' –but not of non-White – ethnic awareness) and (ii) causal abstractions derivingfrom materialism, with the attendant cults of (a) usury and capitalism, and of(b) hubris and egoism such as the "Ayn Rand with trappings" so-called'satanism' of Howard Stanton Levey.

(b) The O9A use the term hubriati to refer to that class of individuals, in theWest, who have been and who are subsumed by the Magian ethos and thedelusion of (causal) abstractions, and who occupy positions of influenceand/or of power. Hubriati include politicians, Media magnates and theirsavants, military commanders, government officials, industrialists, bankers,many academics and teachers, and so on. The oligarchy (elected andunelected) that forms the controllers of Western governments are almostexcursively hubriati.

{8} Michael, George. The New Media and the Rise of Exhortatory Terrorism.Strategic Studies Quarterly (United States Air Force), Volume 7 Issue 1,Spring 2013.

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

{10} Mark Weitzmann, Anti-Semitism and Terrorism, in Dienel, Hans-Liudger(editor), Terrorism and the Internet: Threats, Target Groups, DeradicalisationStrategies. NATO Science for Peace and Security Series, vol. 67. IOS Press,2010. pp.16-17.

{11}Refer to https://perceiverations.wordpress.com/

{12} David Myatt. Corpus Hermeticum: Eight Tractates. Translations andcommentaries. 2017. ISBN-13: 978-1976452369

cc T.W.S & Order Of Nine Angles2018

This work is licensed under the Creative CommonsAttribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND

4.0) licenseand can be freely copied and distributed, under the terms of that license.