Concerning Three Particular Allegations

Introduction.
1. Myatt And Copeland.
2. The Animal Cruelty Allegation.
3. An Inquinatious Allegation.
Appendix One: David Myatt And The Dark Side.
Appendix Two: Myatt, Savitri Devi, And Those Above Time.
Appendix Three: An Analysis Of The Equation DM=AL.

°°°°°

Introduction

Four particular allegations about David Myatt have been assiduously propagated in both recent times and in the
case of three of the allegations, for several decades. Allegations which apparently were designed, propagated,
and are being propagated to (α) personally discredit him and, (β) to discredit his political activities and writings
between 1984 and 1998, and (γ) later on (post-2012) to discredit his rejection of politics, extremism, and his
writings about the philosophy of pathei-mathos that he developed from that rejection. {1}

What is relevant in regard to the allegations is that Myatt's side of the story, and the context of the allegations,
have seldom if ever been provided by the allegationists, just as they have never provided any primary sources in
support of their allegations.

To remedy this, we provide Myatt's side of the story and the context of three of the allegations with the fourth,
that he is 'Anton Long' and founded the ONA/O9A, comprehensively analyzed in the recent 40 page text A
Phantasy About A Myatt {2} from which we include as an appendix the section titled An Analysis Of The Equation
DM=AL.

We provide Myatt's side of the story and the context since to provide them is the fair, the reasonable, thing to do
- a civilized principle which the allegationists either scorn or are apparently unaware of.

Also included here as appendices are (α) David Myatt And The Dark Side and (β) Myatt, Savitri Devi, And Those
Above Time, which place the allegations and the antinomian life {3} of Myatt into an aeonic perspective. For it is
our possibly heretical contention that Myatt will be remembered as a modern antinomian and as a 'man above
Time' {4} long after his allegationists are dead and long after current nation-States and most if not all of their
institutions have collapsed; as nation-States and their institutions and impersonal chains-of-command are,
according to our esoteric understanding, fated to do given how they are built on and seek to enforce belief in
certain causal abstractions, denotata, which embody by their nature (their physis) a dialectic, a conflict, of
opposites and the temporal idées fixes of particular temporal nation-States.

Selann Ibotæ et al
2025 v1.3

{1} qv. The Mystic Philosophy Of David Myatt, https://perceiverations.wordpress.com/wp-content/uploads/2021/09/myatt-

philosophy-third-edition.pdf
{2} https://archive.org/download/phantasy-about-a-myatt/phantasy-about-a-myatt.pdf
{3} By antinomian is meant defiance of, or opposition to, the customs, the beliefs, the authority of the modern nation-State
with its idées fixes which include the idea that the nation-State through its government, its institutions, and its laws is the
ultimate authority and judge of what is 'right' and 'wrong', not the judgment of the individual, and which supra-personal
authority can and should be enforced by the nation-State through a police force or a law-enforcement agency, through the
Courts, and if necessary through its armed forces all of which operate through a hierarchical chain-of-command. Myatt's
individualistic philosophy of pathei-mathos is the opposite of this, qv. https://davidmyatt.wordpress.com/2025/04/01/a-pagan-
and-radical-philosophy/
{4} qv. Appendix Two, David Myatt, Savitri Devi, And Those Above Time.

°°°°°

1. Myatt And Copeland

In a 2023 book titled From Traitor to Zealot {1} the author, David Koehler claimed, among other things, that
Myatt authored "the right-wing terrorist manual" A Practical Guide to the Strategy and Tactics of Revolution,
which allegedly influenced Copeland who was described in the media as the 'London nail-bomber'.

However, Myatt did author a booklet titled The Strategy and Tactics of Achieving Power - How To Create a NS
Revolution as listed in a 1997 edition of George Dietz's Liberty Bell magazine: That booklet, the title sometimes
shortened to Strategy and Tactics of Revolution, had the subtitle Armed Insurrection, Leaderless Resistance, or a
Legal Movement. It was misleadingly referred to, by others and published as, A Practical Guide to The Strategy
and Tactics of Revolution.
It was not a 'terrorist manual' dealing as it did with questions relating to, as the subtitle suggested, insurrection,
leaderless resistance, and legality. The 'terrorist manual' commonly and incorrectly attributed to Myatt, and said
to have inspired Copeland, was A Practical Guide to Aryan Revolution, whose "contents provided a detailed step-
by-step guide for terrorist insurrection with advice on assassination targets, rationale for bombing and sabotage
campaigns, and rules of engagement." {2} It was copy of that text which British Police found in Copeland's flat
following his arrest. {3}

That document was and is incorrectly attributed Myatt because there are no primary sources which confirm such
authorship, with primary sources revealing that following Myatt's arrest in 1998 by the British Police they and
other government agencies domestic and foreign failed to find such evidence.

For in early 1998 Myatt was arrested at his village home near Malvern by Detectives from SO12 (Special Branch)
of Scotland Yard as part of Operation Periphery which had been set up to investigate him in relation to incitement
to racial hatred and conspiracy and incitement to murder. The Police spent seven hours searching Myatt's four-
bedroom detached home where he lived with his wife and family, and seized and removed his computers and
files. Myatt was taken to Malvern Police station and interviewed several times. He was later bailed with one of his
bail conditions being to attend further interviews with officers from SO12 at Charing Cross Police station in
London.

Following Myatt's arrest, SO12, in conjunction with British security services and overseas agencies such as the
Canadian police, spent three years trying to find evidence. In 1999 following the London nail-bombings and the
arrest of Copeland the investigation was widened and included Detectives from the then Anti-Terrorist Branch
(SO13) who interviewed Myatt about Copeland. They failed to find any evidence that Myatt had any contact with
or had influenced Copeland.

Thus, despite the three-year long investigation involving multiple law enforcement agencies in the United
Kingdom and abroad the Police and forensic teams, who investigated his computers and files, failed to find any
evidence regarding that 'terrorist manual' and in the Summer of 2001 Myatt was released from his bail.

To conclude: the allegation that Myatt authored a "terrorist guide" which influenced David Copeland has no basis
in fact.

°°°

{} From Traitor to Zealot: Exploring the Phenomenon of Side-Switching in Extremism and Terrorism, Cambridge
University Press, 2021. pp.153-163.

{2} Michael Whine, Cyberspace: A New Medium for Communication, Command and Control by Extremists,
Studies in Conflict & Terrorism, Volume 22, Issue 3. Taylor & Francis. 1999.

{3} Copsey & Worley, Tomorrow Belongs to Us: The British Far Right since 1967. Routledge, 2017, p.156.

°°°°°

2. The Animal Cruelty Allegation

The unproven allegation, repeated and embellished over the three decades by a certain antifascist self-described
journalist and then by others, is that in the 1970s Myatt participated in a 'satanic' ritual involving animal cruelty
and the sacrifice of a cat. The allegation was repeated in a 2020 interview (qv. part 3 below) by that antifascist
self-described journalist and was prominent in the klappentext that advertised that interview.
However, no evidence from primary sources has ever been presented with the context of the allegation (a local
newspaper article) seldom mentioned. Neither has Myatt's 'side of the story', and his denial of the allegation,
been presented.

In his 2013 text A Matter Of Honour {1} Myatt wrote that the allegation was

"investigated at the time by both the Police and the RSPCA whose conclusion was that they were
fabrications concocted by the journalist, and perhaps, as I concluded, to get his name on the front page
of the newspaper and sell more copies.

What surprised me (and to be honest, upset me, for a while), after this interview, was how so many
people believed everything the journalist had written, without bothering to ask me for my side of the
story. As if just because something was printed in some newspaper or other then 'it must be true' [...]
And it was then that I learnt several valuable lessons: just how easily people can be manipulated, just
how dishonest and conniving (and thus dishonourable) some journalists seemed to be, by nature; and
just how powerful the established Media was, able make or break a person's reputation."

In his earlier, 2005, Autobiographical Notes {2} he provided the necessary context:

<begin quotation>

Around 2005 CE, a former political associate of mine - Eddy Morrison - wrote his version of some events
which occurred in and around Leeds between the years 1972 and 1974. Since his version of events
differs from the reality I remember it is only fitting that I present here "my side of the story".

It should be noted that - despite some personal and political differences between myself and this
person - I steadfastly defended him for well over ten years, often praising his commitment and
dedication to "the Cause". In the 1980's I had occasion to defend and praise him to John Tyndall, then
leader of the BNP. This led Tyndall to comment: "your loyalty to him is commendable..." Yet I was to
learn that this person - or Street Soldier as he styled himself - had also been in contact with Tyndall, and
"warned Tyndall about me", having sent copies of newspaper articles about me containing unproven
allegations of involvement with Satanism. Tyndall was one of the very few people, over the past three
decades, to have the honour, the decency, to ask me in person for "my side of the story". Tyndall was
always wary of Morrison, having, in the April 1983 CE issue of his Spearhead magazine, written about
Morrison in less than complimentary terms, stating that, "I know a good deal about the career of Eddy
Morrison..." [...]

Morrison wrote:

At this time I had the unpleasant duty of rooting out and expelling a small bunch of "Satanists"
who thought that tying our White Nationalism with their weird cult practices would get us front
page publicity. It did! But although they say any publicity is good publicity, it isn't always. I
had to take a bunch of our inner core harder members and eject about seven of these Cult
people from our membership and ban them from our HQ. It was a pity as one in particular
whose name I have mentioned earlier was a stalwart founder member. Why he went off the
rails I'll never really know, and expelling him was painful but very necessary. (Memoirs of a
Street Soldier.)

There was no "bunch of satanists", just a sensationalist, factually incorrect, article in the local evening
newspaper. The newspaper interview was, for me, a learning experience. I had decided to give an
interview (my first) with a journalist to talk about our new NS movement, the NDFM. I briefly mentioned
how it might be possible for chaos to be created by subversive means, and subversive groups, as a
prelude to a revolution which an NS movement could take advantage of, an idea I had been discussing
for a while with several Comrades, including some in Column 88.

The journalist promised to let me read his final copy before it was published - a condition I had specified
before giving the interview - and several photographs of me were taken, with him suggesting I hold
something to do with the Occult, since he had noticed I had a collection of horror, and Occult, fiction
(most of which in fact were given or loaned to me by Eddy Morrison). Perhaps foolishly, I agreed,
holding up some Occult thingy which Joe Short had given to me a few days before. Our conversation
lasted for about half an hour, during which the journalist took a few notes (it was not recorded).

I assumed that he would simply recount what I had said. Of course he neither showed me the article
before publication, nor printed what I said, except for one short sentence about causing chaos. The
whole article was a fabrication, designed to be sensationalist and to discredit me. This whole episode
was to be a very interesting, worthwhile, experience for me: pathei-mathos, as Aeschylus wrote.

As for the allegations which the journalist made about animal sacrifice, they were investigated at the
time by both the Police and the RSPCA whose conclusion was that they were lies, and perhaps, as I
concluded,concocted by the journalist to get his name on the front page of the newspaper and sell
more copies.

In addition, about this matter, as elsewhere, Eddy Morrison seems rather forgetful. All he did was call
round to my garret accompanied by one other NDFM member whom I knew well. Morrison - standing
 well away from me when I, as almost always, answered the downstairs door, armed - then announced
his "expulsion" of me. I did not care - for I was then planning to return to Africa, and enlist in the
Rhodesian Army, having already made contact with someone there. So I said nothing, and Morrison
went away. This "expulsion" lasted only about six weeks, after which it was "business as usual". Without
my violent activism, my public speaking, my fanaticism, the NDFM had become moribund.

Morrison wrote:

We organised a meeting on Leeds Town Hall steps in the Summer of 1974 and I was the main
speaker. We had fifty or so NDFM "stormtroopers" protecting the meeting, but were opposed
by a bunch of red weirdos including "Transexuals Against the Nazis". I spoke for about twenty
minutes whilst the lads (and some lasses) held back the red filth. There were local reporters
everywhere and although the police soon closed the meeting, we got away with two arrests
and a few cuts and bruises. (Memoirs of a Street Soldier.)

The "We" who organized this meeting were the Street Soldier and myself, and he was not the main
speaker. I was. I spoke for nearly half an hour and managed to control the seething crowd of Reds by
haranguing them. I also dealt quite well with many hecklers. Then the Street Soldier began to speak. He
spoke for only a few minutes before the Reds surged forward and fighting began. It was during this
fighting that - as I recalled above - I was jumped on from behind by a Red and then by a Policeman. I
and one other NDFM member were arrested and subsequently charged with "Breach of the Peace".
Several Reds were also arrested and charged with various offences, and several Police officers were
injured as they tried to break up the fights.

When my case came to Trial, the Prosecution tried to prove that I had "incited the crowd", and there
was no mention whatsoever by either the Police or the Prosecution of the "Street Soldier" having
spoken or having "incited the crowd". I was found guilty on the lying evidence of one dishonourable
Police officer, and one of the Reds was also convicted and sent to Prison.

Morrison wrote:

We were told by London nationalists that NOBODY spoke at Hyde Park Corner. That was an
open invitation for us to book a coach and take fifty NDFM down to Speakers Corner in Hyde
Park. We set up a stand and three of our people spoke, whilst I controlled the stewards. We
soon attracted a large crowd of lefties and for some reason a stack of anti-fascist Jewish taxi
drivers. We held them at bay as long as we could. I was knocked senseless by some Zionist
wielding a metal object. With blood streaming from quite a few cuts we marched away under
police observation singing "We'll meet again" to the Reds. It was only a short meeting but we
had broken the taboo. White Nationalists had again spoken at Speakers Corner.

In fact, only two people spoke at this rally: myself and Joe Short. I stood on a rather shaky table and
spoke for about half an hour or so, haranguing the crowd and dealing with several hecklers. I then
stepped down, and Joe Short (who looked rather like Alfred Rosenberg) began to speak. He did not
speak for long - only a few words in fact - before the Reds surged forward and some fighting began. One
of our stewards was arrested and later charged with possessing an offensive weapon. I believe part of
my speech was filmed by an NDFM member using an 8mm camera. We then proceeded to walk toward
Downing Street, followed by the Police, before dispersing. I spent that weekend in London, with a lady
friend.

In respect of Eddy Morrison himself, we were both once arrested by the Regional Crime Squad and
thrown into Prison for several weeks. Before this imprisonment - during my "interrogation" - he came
into the room several times and asked me to co-operate with the Police, which I refused to do. I believe
he did not, at that time, realize the potential seriousness of the charges which might be [brought]
against us.

<end quotation>

°°°

{1} https://davidmyatt.wordpress.com/wp-content/uploads/2024/11/dwm-a-matter-of-honour.pdf
{2} Addendum I: NDFM - David Myatt and Eddy Morrison, https://web.archive.org/web/20090901180202/http:
//www.geocities.com/davidmyatt/notes1.html

°°°°°

3. An Inquinatious Allegation

An inquinatious allegation, {1} propagated since 2018, is derived from the unproven allegation that Myatt is
'Anton Long' {2} and which inquinatious allegation is that Myatt is not only still a neo-nazi but also still involved
with the O9A, with the O9A described as one of the most dangerous groups in the world.

This particular allegation was encapsulated in, and widely spread, by an interview in 2020 with a prominent
British antifascist self-described journalist, and which interview has over subsequent years been widely
publicized on 'social media' by allegationists and, in the mass media, by certain politicians and journalists.
Features of note, from a propagandistic perspective, are that in this interview the antifascist made further
unsubstantiated allegations about Myatt and never mentioned, as if they did not exist, Myatt's voluminous
post-2012 writings about his rejection of extremism and his philosophy of pathei-mathos. When asked about
these writings in a March 2022 interview with journalist Justin Ling antifascist self-described journalist claimed
that Myatt "lies through his teeth" and that his writings, such as his autobiography Myngath, {2} should not be
taken seriously because such writings are a deception.

In that 2020 interview the antifascist claimed that the O9A was among the most dangerous groups in the world
and should be banned because it, and Myatt, encouraged terrorism. He claimed that Myatt through a terrorist
manual influenced David Copeland; that Myatt during his Muslim years maintained links with the O9A; that Myatt
through the O9A is influencing a new generation of nazi terrorists; that Myatt had written that he got involved in
British satanism in 1966; that in the 1970s Myatt attacked homeless people; that Myatt had written about
targetting young people because they would do things other people wouldn't do; that Myatt was friends with a
certain Vick Norris; that in 2020 he interviewed Myatt who at the time was living in Shropshire; and so on.

For none of and these other claims regarding Myatt did the antifascist during that interview, or subsequently, cite
or provide any evidence. It is therefore instructive and indicative to examine some of the claims made by the
antifascist whose claims and opinions about the O9A and Myatt have been widely reported in the mainstream
media and, in a classic example of the appeal to authority, used by others to describe and defame both the O9A
and Myatt.

Thus, the claim that in 1966 Myatt got involved in British satanism is absurd since Myatt was then a schoolboy
who lived with his family in Singapore. The claim that in 2020 the antifascist interviewed Myatt is absurd since in
2020 Myatt was living in a village near Malvern with his family and working on a nearby farm as income tax and
other official records could confirm since Myatt was then still on bail following his arrest in 1998 by officers from
SO12 based at Scotland Yard. In addition, the interview took place in 1998 as surveillance records from SO12
could confirm. The claim that in the 1970s Myatt attacked homeless people is also absurd since Myatt then, as a
neo-nazi activist and member of the paramilitary group Column 88, the British section of the NATO supported
European Gladio network, was under surveillance from both SO12 and the Yorkshire Regional Crime Squad, the
latter of which arrested Myatt in 1974 for his leadership of an organized criminal gang involved in a series of
thefts, with there being no records of Myatt attacking homeless people.

In a rare moment of truth the antifascist correctly claimed that Myatt challenged him to a duel with deadly
weapons for spreading lies about him but falsely claimed that Myatt gave him a 3-page document regarding
duelling when the document in question was only a few paragraphs long. {3} The antifascist also conventionally
forgot to mention that, the interview over, he scurried back to London and not only dishonourably ignored the
challenge but went into hiding for several weeks. As Myatt wrote in regard to duelling and the two journalists he
challenged to a duel:

In an interesting twist, decades later a poll on a social media platform indicated many people would support a
return to duelling:
To conclude, it seems the British now Establishment fêted antifascist believes he has carte blanche to make and
spread inquinatious allegations about Myatt knowing that in this modern world, where the fallacy of appeal to
authority reigns, few if anyone would bother to challenge such allegations.

°°°
{1} An inquinatious allegation is one intended to corrupt, to besmirch, the reputation of a person.

{2} https://davidmyatt.wordpress.com/wp-content/uploads/2013/04/david-myatt-myngath.pdf
{3}

In a duel of honour, deadly weapons must be used. It is the deadly nature of the weapons used, with
the possibility of death, which makes the encounter an honourable one. Deadly weapons include
pistols, swords and long-bladed fighting knives of the Bowie type.

The duel is a private affair between the two individuals concerned. As such, only the nominated
Seconds, and a referee - acceptable by both sides - must be present. It is against the etiquette of
duelling for any other people to be present.

A person challenged to a duel must either personally accept the challenge, or decline the challenge. It
is dishonourable and cowardly conduct to ignore a challenge once it has been formally issued. If a
person who is challenged declines the challenge, then they must issue a personal apology, and if
necessary, or called upon to do so, a public apology.

A man of honour will only challenge to a duel those individuals whom he believes can physically defend
themselves and their honour with deadly weapons. Thus, it is dishonourable and cowardly if someone
who is challenged to a duel tries to get someone else to fight the duel on their behalf.

https://archive.org/download/TheNuminousWay/dm-numinousway.pdf

Appendix One

David Myatt And The Dark Side

Regarding the much discussed question of David Myatt and his alleged involvement with the Dark Side of the
Occult and especially with a sinister group - the O.N.A. - in my opinion there are three alternative scenarios.

Possible Myatt Scenarios

1) Individuals can choose to accept Myatt's consistent and decades long denial regarding being 'Anton Long', and
his claim that his occult involvement (such as it was) was brief and - as he mentioned in Ethos of Extremism and
(decades ago) to people like Professor Kaplan - occurred in the 1970s when he participated in a clandestine
occult honeytrap for the sole purpose of subversively aiding his then fanatical nazism [1].

Thus, as he outlined in his autobiography Myngath, in his Ethos of Extremism, and in many other of his writings,
(i) for 30 years he sincerely believed in nazi ideology, in a neo-nazi revolution, as evidenced by his political and
para-military activities, by his imprisonment, his writings, and his leadership of the NSM and Reichsfolk; and (ii)
that following a decade of travels in lands such as Egypt [2] and a growing admiration of Muslims he personally
met, he converted to Islam and spent many years sincerely trying to live the Muslim way of life; (iii) that
following the death of his then partner he was forced to re-evaluate his life and beliefs and which re-evaluation
led to him rejecting all forms of extremism and developing the personal weltanschauung he termed 'the
numinous way' (aka the philosophy of pathei-mathos).

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

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

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

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

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

Explanations Required

Those who believe versions/scenarios 3 and 2 (the agent provocateur and the satanist scenarios) have to explain
Myatt's life - and his philosophy, his personal letters, and his mystical writings - since 2006, and which life and
which writings (many of which writings deal with humility, compassion, his remorse about his extremist past, and
his mistakes) do not fit the theory of Myatt being either a life-long satanist or some dedicated ruthless covert
government

asset. The only explanations consistent with those versions of Myatt's life are the following additional
assumptions: (i) that his numinous way/philosophy of pathei-mathos is something he does not personally believe
in, and he diabolically constructed it as some sort of smokescreen or jape; and (ii) that his personal writings are
all lies, some clever attempt (by an amoral genius) at obfuscation [6] to divert attention from 'the sinister
deeds'/the covert ops such believers believe he has done and probably is still doing, or was doing until very
recently; or

(iii) in the particular case of the agent provocateur theory, that c.2006 he 'retired' and devoted himself to
expressing what he really believed in all along or what he came to believe following a lifetime of state-sponsored
covert activity.

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

1) His time as a Christian monk and his many subsequent writings praising Catholicism in particular and
Christianity in general [8].

2) His Occultism and National-Socialism text - written in the 1980's and republished in the 1990's and
again around 2006 [9] - and in which he denounced occultism.

3) The "small matter" of him being married in Church in accordance with the Christian ceremony of
 marriage.

4) His semi-autobiographical poetry [10].

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

6) An extensive seven hour search of his home by six Detectives from Scotland Yard in 1998 failed to
find any occult items or literature.

7) A forensic analysis, by the police, of Myatt's seized computers following his arrest in 1998 failed to
find any occult material.

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

Conclusion

We basically have a choice between:

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

(ii) assuming Myatt has spent most of his adult life as a covert servant of the British state; or (iii) accepting that
Myatt has lived a quite adventurous (but not an exceptionally amazing) life, has made mistakes, has suffered a
personal tragedy, and has learned from and been changed by his experiences and by that tragedy.

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

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

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

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

I know which one I favor.

JR Wright
2012
v.1.4a

Footnotes

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

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

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

The first type of covert group would essentially be a honeytrap, to attract non-political people who
might be or who had the potential to be useful to the cause even if, or especially if, they had to be
'blackmailed' or persuaded into doing so at some future time. The second type of covert group would
be devoted to establishing a small cadre of NS fanatics, of 'sleepers', to - when the time was right - be
disruptive or generally subversive.
 Nothing came of this second idea, and the few people I recruited during 1974 for the second group,
migrated to help the first group, established the previous year. However, from the outset this first group
was beset with problems for - in retrospect - two quite simple reasons, both down to me.

First, my lack of leadership skills, and, second, the outer nature chosen for the group which was of a
secret Occult group with the 'offer', the temptation, of sexual favours from female members in a
ritualized Occult setting, with some of these female members being 'on the game' and associated with
someone who was associated with my small gang of thieves [...]

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

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

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

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

Egypt, especially, enchanted me; and not because of the profundity of ancient monuments. Rather
because of the people, their culture, and the land itself. How life, outside of Cairo, seemed to mostly
cling to the Nile -

small settlements, patches and strips of verdanity, beside the flowing water and hemmed in by dry
desert. I loved the silence, the solitude, the heat, of the desert; the feeling of there being precariously
balanced between life and death, dependant on carried water, food; the feeling of smallness, a minute
and fragile speck of life; the vast panorama of sky. There was a purity there, human life in its essence,
and it was so easy, so very easy, to feel in such a stark environment that there was, must be, a God, a
Creator, who could decide if one lived or died.

Once, after a long trip into the Western Desert, I returned to Cairo to stay at some small quite run-down
hotel: on one side, a Mosque, while not that far away on the other side was a night-club. A strange,
quixotic, juxtaposition that seemed to capture something of the real modern Egypt. Of course, very
early next morning the Adhaan from the mosque woke me. I did not mind.

Indeed, I found it hauntingly beautiful and, strangely, not strange at all; as if it was some long-forgotten
and happy memory, from childhood perhaps.

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

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

However, all these experiences, of a decade and more, engendered in me a feeling which seemed to
grow stronger year by year with every new trip.

This was the feeling that somehow in some strange haunting way I belonged there, in such places, as
part of such a culture. A feeling which caused me - some time after the tragic death of Sue (aged 39)
from cancer in the early 1990's - to enrol on, and begin, an honours course in Arabic at a British
university.

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

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

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

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

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

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

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

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

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

[6] As one exponent of the Myatt is a satanist scenario states in respect of Myatt himself and some of Myatt's
writings:

"[The article] appears to be part of the game that Myatt is playing with the media [...] His conversion to Islam
was probably nothing more than a game of make-believe [...] It is my claim that Myatt's move to Islam is part of
a sinister strategy that has its roots in the insight roles and idea of sinister dialectics within the ONA [...]

Myatt's life-long devotion to various extreme ideologies has been part of a sinister game that is at the heart of
the ONA." Senholt, Jacob. Secret Identities in The Sinister Tradition: Political Esotericism and the Convergence of
Radical Islam, Satanism and National Socialism in the Order of Nine Angles, in Per Faxneld & Jesper Petersen
(eds) The Devil's Party: Satanism in Modernity, Oxford University Press (2012), pp. 266, 267, 269.

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

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

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

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

[9] https://archive.org/download/myatt-occult-ns/myatt-occult-ns.pdf

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

[11] These writings about his rejection of extremism include (i) A Rejection of Extremism (pdf), (ii) Meditations on
Extremism, Remorse, and The Numinosity of Love, (iii) De Novo Caelo (pdf).
A selection of quotations about extremism taken from Myatt's recent writings are given in the e-text Concerning
Extremism. See also From Extremist to Mystic.

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

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

°°°

David Myatt: Selected Bibliography

(URL's updated 2024)

§ Ethos of Extremism, pp.709-725 of David Myatt Website Archive, https://archive.org/download/davidmyatt-

website-pdf-archive/davidmyatt-website.pdf

§ Myngath - Some Recollections of A Wyrdful and Extremist Life, https://davidmyatt.files.wordpress.com/2013/04

/davidmyatt-myngath.pdf

§ Pathei-Mathos - A Path To Humility, https://davidmyatt.files.wordpress.com/2012/10/myatt-path-to-humility.pdf

§ A Matter of Honour, https://davidmyatt.wordpress.com/wp-content/uploads/2024/11/dwm-a-matter-of-

honour.pdf

§ The Pursuit of Wisdom, https://davidmyatt.files.wordpress.com/2011/03/myatt-pursuit-of-wisdom.pdf

§ Just My Fallible Views, Again, https://davidmyatt.wordpress.com/2012/10/30/just-my-fallible-views-again/

§ Relict: A Selection of Poems, https://davidmyatt.files.wordpress.com/2011/09/relict-poems-by-dwmyatt.pdf

§ A Rejection of Extremism, https://davidmyatt.files.wordpress.com/2022/10/david-myatt-rejecting-extremism.pdf

§ Meditations on Extremism, Remorse, and The Numinosity of Love, https://davidmyatt.files.wordpress.com

/2016/01/meditations-on-extremism.pdf

§ De Novo Caelo, https://davidmyatt.files.wordpress.com/2012/04/david-myatt-de-novo-caelo.pdf

§ Recuyle Of The Philosophy Of Pathei-Mathos, https://davidmyatt.files.wordpress.com/2012/11/myatt-recuyle-of-

pathei-mathos.pdf

§ Selected Letters of David Myatt, https://archive.org/download/myatt-letters_202308/myatt-letters.pdf

Appendix Two

David Myatt, Savitri Devi, And Those Above Time

In 1958 the esoteric Hitlerite Savitri Devi published a book titled The Lightning And the Sun, {1} in which she
expounded her belief that there were three fundamental types of influential men in human history. She termed
these types "in Time", "against Time" and "above Time" giving as examples of those types Genghis Khan, Adolf
Hitler, and Akhnaton.

Of the man "above Time" she wrote:

"There are also men 'outside Time' or rather 'above Time'; men who live, here and now, in eternity; who
(directly at least) have no part to play in the downward rush of history towards disintegration and
death, but who behold it from above - as one beholds, from a strong and safe bridge, the irresistible
rush of a waterfall into the abyss - and who have repudiated the law of violence which is the law of
Time [...]

But the salvation which the men 'above Time' offer the world is always that which consists in breaking
the time-bondage. It is never that which would find its expression in collective life on earth in
accordance with Golden Age ideals. It is the salvation of the individual soul, never that of organised
society [...]

Men 'outside Time' or 'above Time,' at the most saviours of souls, have, more often than not, disciples
who are definitely men 'against Time.' No organisation can live 'outside Time' - 'above Time' - and hope
to bring men back, one day, to the knowledge of the eternal, values.

That, all men 'above Time' have realised. In order to establish, or even to try to establish, here and
now, a better order, in accordance with Truth everlasting, one has to live, outwardly at least, like those
who are still 'in Time'; like them, one has to be violent, merciless, destructive - but for different ends.
 Knowing this, the real men 'above Time' are the first ones to understand and to appreciate the
wholehearted efforts of their disciples 'against Time,' however awful these might appear to ordinary
people [...]

The fallen world can never understand them, i.e., know them, any more than they can understand the
fall of man, in which they have no part, as others, who share it, can, and do. And yet, untiringly - like
the Sun, far away and omnipresent - they shed their light; that light which is, in our growing gloom, like
a glimpse of all the past and future dawns." {2}

This, and those categories, explain much about Myatt's adult life. A man who began as someone "in Time": from
the age of sixteen a neo-nazi street activist and thug who served two terms of imprisonment for violence; who on
a number of occasions was the bodyguard of Colin Jordan, one of the founders of the World Union of National
Socialists; {3} who was convicted of leading a gang of thieves {4} and who was part of Column 88, a para-
military neo-nazi group. {5}

Then, some twenty-five or so years later, he became someone "against Time", a 'Theoretician Of Terror' {6} who
was alleged to be the author of a document which "provided a detailed step-by-step guide for terrorist
insurrection with advice on assassination targets, rationale for bombing and sabotage campaigns, and rules of
engagement", {7} a copy of which document was discovered by Police in the flat of David Copeland {8} whose
bombs in London in 1999 killed three people and injured over a hundred, and which document was also alleged
to have influenced the German group The National Socialist Underground {9}{10} whose members conducted a
series of armed robberies and killed nine immigrants.

Someone who in 1998 converted to Islam and before and after the 9/11 attacks publicly supported bin Laden and
the Taliban and travelled in the Muslim world supporting Jihad. {11} A copy of Myatt's The Significance of the
Taliban for the Muslim Ummah was found among the possessions of Osama bin Laden after his killing by US Navy
Seals in the Abbottabad compound in 2011 and which copy is now in the CIA archives. {12}

Then, just over ten years later in 2009, a man "above Time" who, rejecting all extremism, political or religious,
developed and disseminated the compassionate, non-violent, philosophy of pathei-mathos {13} and who
certainly fits what Savitri Devi wrote about such men: that "the fallen world can never understand them."

There is, however, an important exception in Myatt's philosophy to Savitri Devi's men "above Time", for she
wrote:

"The most distinctive trait of the men outside or above Time, as opposed to those who live in Time or
against Time, is perhaps their consistent refusal to use violence even in order to forward the most
righteous cause." {14}

The exception is that of honour which Myatt describes as "the numinous balance" since:

"personal honour is essentially a presencing, a grounding, of ψυχή – of Life, of our φύσις – occurring
when the insight (the knowing) of a developed empathy inclines us toward a compassion that is, of
necessity, balanced by σωφρονεῖν and in accord with δίκη.

This balancing of compassion – of the need not to cause suffering – by σωφρονεῖν and δίκη is perhaps
most obvious on that particular occasion when it may be judged necessary to cause suffering to
another human being. That is, in honourable self-defence. For it is natural – part of our reasoned, fair,
just, human nature – to defend ourselves when attacked and (in the immediacy of the personal
moment) to valorously, with chivalry,

act in defence of someone close-by who is unfairly attacked or dishonourably threatened or is being
bullied by others, and to thus employ, if our personal judgement of the circumstances deem it
necessary, lethal force.

This use of force is, importantly, crucially, restricted – by the individual nature of our judgement, and by
the individual nature of our authority – to such personal situations of immediate self-defence and of
valorous defence of others, and cannot be extended beyond that, for to so extend it, or attempt to
extend it beyond the immediacy of the personal moment of an existing physical threat, is an arrogant
presumption – an act of ὕβρις – which negates the fair, the human, presumption of innocence of those
we do not personally know, we have no empathic knowledge of, and who present no direct, immediate,
personal, threat to us or to others nearby us." {15}

Which might make Myatt's mystical philosophy not only unique but he an exception to most men "above Time"
and thus perhaps a new type of such persons be they male or female. As for the "fallen ones" of our fallen world
who can never understand those "above Time" they certainly do not appreciate let alone understand Myatt or his
philosophy born as it was from his own pathei-mathos. A lack of appreciation and understanding mostly fostered
in Myatt's case by decades of antifascist - and now, post-2018, Establishment {16} - propaganda and
disinformation and false accusations against him. {17}

However, as Savitri Devi wrote:

"And yet, untiringly - like the Sun, far away and omnipresent - they shed their light; that light which is,
in our growing gloom, like a glimpse of all the past and future dawns."
Rachael Stirling
2023
Revised January 2024

°°°°°

{1} A 2019 edition of the book was published by Wewelsburg Archives and is available at: https://archive.org
/download/the-lightning-and-the-sun-wewelsburg-archives/The%20Lightning%20and%20the%20Sun
%20%28Wewelsburg%20Archives%29.pdf

{2} Lightning And The Sun, Wewelsburg Archives edition, p.43f

{3} Nicholas Goodrick-Clarke, Hitler's Priestess: Savitri Devi, the Hindu-Aryan Myth and Neo-Nazism, NYU Press,
2000, p.215

{4} David Myatt, Myngath, pp.88-89. https://davidmyatt.files.wordpress.com/2013/04/david-myatt-myngath.pdf

{5} Nicholas Goodrick-Clark, Black Sun: Aryan Cults, Esoteric Nazism and the Politics of Identity. 2001,
pp.215-217

{6} Theoretician of Terror, Searchlight, issue #301, July 2000

{7} Michael Whine. Cyberspace: A New Medium for Communication, Command and Control by Extremists,
Studies in Conflict & Terrorism, Volume 22, Issue 3. Taylor & Francis. 1999.

{8} Paul Jackson. Colin Jordan and Britain's Neo-Nazi Movement, Bloomsbury Publishing, 2016, p.174.

{9} Ikke så ensomme ulver, https://web.archive.org/web/20150923015005/http://www.nrk.no/ytring/ikke-sa-

ensomme-ulver-1.11026908

{10} Daniel Koehler. The German National Socialist Underground (NSU), in The Post-War Anglo-American Far
Right: A Special Relationship of Hate. Palgrave Macmillan, 2014. pp.134-135

{11} Mark Weitzmann, Anti-Semitism and Terrorism, in Terrorism and the Internet: Threats, Target Groups,
Deradicalisation Strategies. NATO Science for Peace and Security Series, vol. 67. IOS Press, 2010. pp.16-17.

{12} CIA archive: https://www.cia.gov/library/abbottabad-compound. The copy is at http://tinyurl.com/22zb4389

The original is archived at: https://web.archive.org/web/20080611081331/http://www.davidmyatt.info

/significance_taliban.html

{13} An overview of Myatt's philosophy is provided in Misunderstanding Denotata In Myatt's Philosophy Of

Pathei-Mathos, available at https://davidmyatt.files.wordpress.com/2022/06/myatt-denotata-part-one-v1.pdf

A more detailed analysis is provided in the third edition of The Mystic Philosophy Of David Myatt, available at
https://davidmyatt.files.wordpress.com/2021/08/myatt-philosophy-third-edition.pdf

{14} Lightning And The Sun, Wewelsburg Archives edition, p.45

{15} https://davidmyatt.wordpress.com/honour-the-numinous-balance/

{16} By 'the Establishment' is meant those who in modern Western societies have the power, the means, to
influence and to shape 'public opinion' on matters political and social. The Establishment thus includes politicians
and the incumbent government and often the 'political opposition', large often multinational business
enterprises, the mainstream Media (especially national newspapers and television and now internet news media
and outlets), well-funded special-interest advocacy groups both political and business-orientated; established
academics whose work has featured in mainstream publications, and 'independent' or 'freelance' journalists
whose work appears in or is cited by the mainstream Media.

Among the false, the dishonourable, accusations are those made by an antifascist, awarded an MBE by the
British government in 2016, who in 2019 accused Myatt of still being a neo-nazi and went on to allege that all
Myatt's post-2012 writings, and thus his philosophy of pathei-mathos, are "lies; a deception". The character of
this Establishment figure, who in 2108 was chosen by the British government as an adviser to their 'Commission
for Countering Extremism', was revealed in 1998 when Myatt challenged him to a duel with deadly weapons for
spreading lies about him. The antifascist went into hiding for several weeks.

In 2021 Myatt was described by an Establishment policy group as one of the twenty most dangerous extremists
in the world: https://web.archive.org/web/20210126120934/https://www.counterextremism.com/content/top-20-
extremists

Appendix Three

An Analysis Of The Equation DM=AL

° Introduction
° Part One: A Critical Analysis: Senholt, Goodrick-Clarke, And Introvigne
° Part Two: Academic Articles
° Appendix A: The Phantasy
° Appendix B: Primary Sources And The O9A
° Appendix C: Two Academic Articles And The Problem Of Primary Sources

===

Introduction

There is a modern urban myth - or phantasy {1} - that David Myatt, former neo-nazi activist and former Jihadist,
{2} is Anton Long, the founder and chief propagandist (1976-1992) of an esoteric philosophy publicly known by
the acronym O.N.A.

This phantasy is prevalent on the Internet and is particularly spread by means of 'social media' with believers in
the phantasy often claiming such things as that "there is a clear academic consensus that DM=AL".

Given such a claim we review the two academic articles, both from 2023, and the three academic books which
mention Myatt and Long. The two 2023 articles are (a) The Order of Nine Angles: Cosmology, Practice &
Movement by Daveed Gartenstein-Ross & Emelie Chace-Donahue, 2023, https://doi.org/10.1080
/1057610X.2023.2186737 and (b) Occult Beliefs and the Far Right: The Case of the Order of Nine Angles by
Shanon Shah, Jane Cooper & Suzanne Newcombe, 2023, https://doi.org/10.1080/1057610X.2023.2195065. The
three books, or chapters in academic books, are (i) Jacob C. Senholt, in the chapter Secret Identities in the
Sinister Tradition: Political Esotericism and the Convergence of Radical Islam, Satanism, and National Socialism in
the Order of Nine Angles, in The Devil’s Party: Satanism in Modernity, edited by Per Faxneld and Jesper AA
Petersen and published by Oxford: Oxford University Press, 2012; (ii) Massimo Introvigne, Satanism: A Social
History published by Brill, Leiden, in 2016; and (iii) Black Sun by Goodrick-Clarke published by NYU Press in 2002.

===

Part One

A Critical Analysis: Senholt, Goodrick-Clarke, And Introvigne

Senholt

A critical examination of Senholt's text reveals that he does not present any textual evidence from, for example,
forensic linguistics, or present multiple examples of writings by both Myatt and Anton Long for analysis, or
provide evidence based on his own research using primary sources.

Instead, he expresses an opinion as in the claim that 'Anton Long' is "the pseudonym of David Myatt" and in
claim that "when one has a closer look at many of the basic ideas and the terminology used in the ONA, it
appears as if there are many glaring similarities to Myatt’s own ideas."

Thus Senholt in regard to that latter claim cites terms such as Homo Galactica, causal and acausal, and Aeons
while failing to mention the obvious fact that such borrowing of terms, ideas and concepts, is and has been
common for centuries and is not evidence of a direct and personal link between those using such terms, ideas
and concepts.

As Myatt wrote in a 2012 detailed critique of Senholt's claims titled A Matter Of Honour:

"As an early advocate of copyleft, I have never been bothered by plagiarism or by others using and
adapting my ideas and my 'inventions', such as The Star Game. Thus there is use and adaptation by
others, and possibly plagiarism, but no proof of a direct link." {3}

Senholt also claims that Myatt's diverse and exeatic life is an example of O9A Insight Roles which mean "gaining
real-life experience by working undercover for a period of 6-18 months".

Yet of five Insight Roles mentioned in a 2004 O.N.A. text, Senholt cites three which he claims Myatt has
undertaken:

(a) "Join or form a covert insurrectionary organization, dedicated to National Socialism", (b) "Convert to
Islam and aid, through words, or deeds, or both, those undertaking Jihad against Zionism and the
NWO", and (c) "Join or form a National Socialist group or organization, and aid that organization and
especially aid and propagate historical revisionism".

What Senholt neglects to mention is that Myatt promoted National Socialism for thirty years (1968-1998) not for
the "6-18 months" of an Insight Role, and was a Muslim who supported Jihad for over ten years (1998-2009) not
for the "6-18 months" of an Insight Role.

Which places Senholt's claim into perspective. In addition, he does not mention the obvious facts that the O9A
might have been inspired by the nature of Myatt's exeatic life to concoct such Insight Roles, and that Myatt's life
does not include other suggested roles such as being an assassin, and joining the police or the armed forces.
Senholt also neglects to mention that over the decades the O9A has regularly changed what constitutes an
Insight Role. {4}

Since Myatt's critique, in The Logical Fallacy of Incomplete Evidence - A Case Study section of his A Matter Of
Honour text, {3} effectively deconstructs Senholt's claims it is relevant to quote from it at some length.

<begin quotation>

[T]he omitted facts and circumstances that do not support Senholt's claims and conclusions include:

§ (1) My publicly stated admission, made in the 1990's in correspondence with Professor Kaplan and
others - and publicly repeated by me many times in the past ten and more years - that my occult
involvement, such as it was in the 1970's and later, was for the singular purpose of subversion and
infiltration in the cause of National-Socialism, with part of this being to spread racist ideas and denial of
the holocaust. Thus one such occult group I associated with was a honeytrap, and the whole intent was
political, revolutionary, not occult and not to with 'satanism'. It was a matter of using, or trying to use,
such occult groups for a specific neo-nazi purpose without any interest in or personal involvement with
the occult.

As I wrote in part two (1973-1975) of Ethos of Extremism:

"In respect of covert action, I came to the conclusion, following some discussions with some
C88 members, that two different types of covert groups, with different strategy and tactics,
might be very useful in our struggle and thus aid us directly or aid whatever right-wing
political party might serve as a cover for introducing NS policies or which could be used to
advance our cause.

These covert groups would not be paramilitary and thus would not resort to using armed force
since that option was already covered, so far as I was then concerned, by C88.

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

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

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

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

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

However, while some of these Occult contacts were, given their professions, occasionally
useful 'to the cause' and to 'our people', by 1997 I had come to the conclusion that the
problems such association with Occultism and occultists caused far outweighed the
subversive advantages; a conclusion which led me to re-write and re-issue a much earlier
article of mine entitled Occultism and National-Socialism, and which revised article was
subsequently published in the compilation Cosmic Reich by Renaissance Press of New
Zealand. As I wrote in that article - "National-Socialism and Occultism are fundamentally, and
irretrievably, incompatible and opposed to each other."
By the Summer of 1998 I had abandoned not only such co-operation and contacts with such Occult
groups but also such clandestine recruitment on behalf of National-Socialism, concentrating instead on
my Reichsfolk group and my

'revised' non-racist version of National-Socialism which I called 'ethical National-Socialism'. Later still,
following my conversion to Islam, I was to reject even this version of National-Socialism."

This explains many things, including early occult articles with my name - not the name 'Anton Long' - in
zines such as The Lamp of Thoth, and the early version of Copula cum Daemone (which in fact was
about the birth of Adolf Hitler).

One question Senholt does not ask is why both my name and the name Anton Long occur on the same
early texts, with the simple answer being that there were two different people, one of whom (me)
ceased all involvement with such occult honeytraps in 1998.

§ (2) My time as a Christian monk and my writings praising Catholicism in particular and Christianity in
general.

This does not fit in with the claim of me being a life-long 'devotee of extreme ideologies' or being a
satanist, so it is ignored. No attempt was made to use primary sources - to talk to people who knew me
as monk and who could recount my life then, and my autobiography Myngath where I recount my time
as a monk.

No mention is made of my many articles in which I praise Catholicism or refer to it in a positive way. For
example, my mention of the numinosity of the Latin Tridentine Mass [qv. Concerning The Nature of
Religion and The Nature of The Numinous Way] and of the sacrament of confession. As I wrote in Soli
Deo Gloria:

"It is my personal opinion that traditional Catholicism, with its Tridentine Mass and its particular
conservative traditions, was a somewhat better, more harmonious, expression of the numinous (a
necessary and relevant expression of the numinous), than both Protestantism and the reforms
introduced by the Second Ecumenical Council of the Vatican, and which reforms served only to
undermine the numinous, to untwist the threads that held together its 'hidden soul of harmony'."

There is also the small matter of me being married in Church in accordance with the Christian
ceremony of marriage.

And the small matter of writings of mine such as Pathei-Mathos - A Path To Humility.

§ (3) My article Occultism and National-Socialism - written in the 1980's and republished in the 1990's
and again around 2006 - and in which I denounced occultism, is ignored.

§ (4) My writings about National Socialism and Islam - spanning some three decades - are for the most
part ignored, except when they are adduced to show I, as a nazi or as a Muslim, incited violence and
possibly terrorism. Are they ignored because they in their quantity and content reveal they were written
by someone who was at the time of their writing a dedicated neo-nazi and then a dedicated Muslim,
and which dedication to such causes most certainly precludes being some sort of sinister person who
was just using those causes for his own satanic ends?

In addition, and importantly, what are also overlooked are:

(a) The very real threat of being imprisoned for some of those writings - something surely only a
genuine fanatic, a believer, would be prepared to do.

(b) My decades of political activism on behalf of National-Socialism, my two terms of imprisonment

resulting from such activities, and my involvement with the paramilitary group Column 88. Which long-
term activities over some thirty years, which imprisonment, and which paramilitary involvement surely
indicate an inner - a rather fanatical - dedication to that cause.

(c) My travels, as a Muslim, to certain lands, the talks I gave to and the discussions I had with Muslims,
and my regular attendance at Mosques to pray with other Muslims, which would indicate someone who
was, during those years, committed to that Way of Life.

§ (5) My semi-autobiographical poetry, my published correspondence, and my ethical philosophy of The

Numinous Way/philosophy of pathei-mathos, are completely ignored. Why are these voluminous
writings and these ideas of mine ignored? Because they honestly reveal the thoughts and feelings and
ideas and experiences and (importantly) the failings of someone so different from a satanist that they
have to be ignored.

§ (6) My years of interior ethical and philosophical struggle to reform, to change, myself - documented
in hundreds of letters, essays, poems, especially after the suicide of my fiancée in 2006 - are
completely ignored. Why? Because they do not fit in with the idea, with the theory, of me being 'a
deceitful, manipulative, sinister trickster', the archetypal satanist.

It seems, therefore, that some of the facts of my life have been interpreted in order to fit a theory
 regarding some posited and ideal ONA member, with this interpreted ONA life - with inconvenient facts
and circumstances conveniently omitted or ignored - then being held up as proof that I am Anton Long,
since this truncated, re-interpreted, life of mine allegedly seems to fit in with the person Anton Long is
alleged to be or is said to be according to his satanist writings or according to what some anonymous
person has written on the World Wide Web.

<end quotation>

Goodrick-Clarke

The reference is to the 2002 book Black Sun by Goodrick-Clarke, who like Senholt, does not present any evidence
from his own or any other scholarly research based on primary sources but just presents a personal opinion such
as (i) the claim on pages 215-216 that "the Order Nine Angles (ONA) was founded by David Myatt" and (ii) the
claim on page 216 that the "young Myatt made contact with a coven in Fenland the following summer and later
joined secret groups in London practicing the magic of the Golden Dawn and Aleister Crowley," and (iii) the claim
on page 217 that "Myatt’s activity on the far-right political fringe proceeded in tandem with his deepening
involvement with the black arts, " and so on and so on.

It transpires that all such claims are based on Goodrick-Clarke's assumption that Myatt was the author of a 1992
typescript titled Diablerie, Revelations of a Satanist, a photocopy of which is in the British Library, {5} but for
which assumption Goodrick-Clarke does not provide any evidence from his own research using primary sources.
Nor does he cite any scholarly work that does provide such evidence because there was not then nor is there
now any such scholarly source about Myatt.

In addition, as is common in items about DM=AL which reference Goodrick-Clarke and his claims about Diablerie,
the authors fail to mention or cite the 2013 text A Skeptic Reviews Diablerie {6} which examines Diablerie in
detail in the Content and Style, the Errors and Omissions and the Motive and Author sections.

The author of A Skeptic Reviews Diablerie writes that:

it is difficult to: conceive of Myatt, intellectual and poet, a married man aged 41 at the time, depicting
himself in the way Anton Long is depicted in that 1991 text Diablerie – as an arrogant, self-opinionated,
pompous man who talks like some character in a Dick Tracey comic strip: "the world was mine – if I
chose to take it". "London called."

Not to mention using words straight out of a Star Wars movie – "the dark side". Neither can I conceive
of Myatt creating such a two-dimensional wooden B-movie villain as the Anton Long of Diablerie is (or
comes across as), as part of some elaborate ploy to create 'the Anton Long myth' and thus bolster the
credentials of the Order of Nine Angles. The "perfection of evil" as Anton Long pompously claims to be
in Diablerie?

Certainly not. Surely the author of Breaking The Silence Down (written 1985) – with its depiction of
Sapphic love and its believable main character Diane {7} – could have come up with a better
characterization of Anton Long.

The author concludes A Skeptic Reviews Diablerie with the statement that their

"conjecture is that Diablerie was written by Beesty Boy, aka 'Christos Beest', who at the time – 1991 –
was a young man in his early 20's, a fan of Star Wars, had been involved with the ONA for several
years, was working on his Sinister Tarot, was editor of Fenrir, and whose ONA booklet Antares: The Dark
Rites of Venus, Coxland Press would publish two years later."

Introvigne

The reference is to the 2016 book Satanism: A Social History in which Introvigne commits and relies on the
fallacy of argumentum ad verecundiam by stating that Goodrick-Clarke had 'confirmed' Myatt was Anton Long
and that Senholt "offered a number of elements confirming that Long was indeed Myatt".

In common with both Senholt and Goodrick-Clarke, Introvigne neither presented any evidence, based on his own
scholarly research using primary sources, or from any scholarly work of the life of Myatt based only on primary
sources, in the latter case because no such work currently exists.

Therefore, In scholarly terms, those who cite Senholt and Goodrick-Clarke and Introvigne, commit the fallacy of
argumentum ad verecundiam, also known as the fallacy of appeal to authority, which is

"citing or quoting a person or persons who is of who are regarded, by the person citing or quoting or by
others, as an authority on a subject with the implicit assumption or an overt spoken or written assertion
that such an authority should be respected because, for instance, the 'authority' is an academic while
the disputant is not and therefore the opinion or statement by the 'authority' is the correct one."
Research, Primary Sources, And Pathei-Mathos {8}

The author of that definition also notes that in recent decades there have been attempts to redefine certain
fallacies, and that in regard to the fallacy of appeal to authority,

"the re-definition is along the following lines: that the fallacy is when the opinion of a non-expert on a
 topic is used as evidence; which statement is, while appearing to be a decisive statement concerning
'authority', is not so for two reasons. First, because the presumption is that the opinion or statement by
a 'non-expert' is inferior to the opinion or statement of an 'expert'; second, there is the question of what
criteria is used to define 'an expert' as distinct from a 'non-expert' and thus from whence or from whom
or how the 'expert'

derives their presumed authority on a particular subject; presumably by an appeal to others who are
regarded, at the time, as 'experts' themselves, or by an appeal to the 'authority' of an academic
institution or some conclave or institution of 'experts' on the subject in question.

This presumption regarding expert knowledge or expertize is contrary to both experimental science and
scholarship, for both can and have been used to overturn accepted, and current or past 'expert',
opinion."

===

Part Two

Academic Articles

Occult Beliefs and the Far Right: The Case of the Order of Nine Angles

The authors write:

"The true identity of Long has officially remained a mystery to academic researchers, journalists and
members of the movement. There is enough textual evidence to suggest that Long is the nom de
guerre of David Myatt, the founder of the British neo-Nazi National-Socialist Movement (NSM) [...]

Some of the ONA's later texts appear to admit that Anton Long was Myatt’s nom de plume."

Significantly, (i) the one footnote they provide regarding 'textual evidence' is to Senholt whose opinions and
committal of the fallacy of incomplete evidence have been reviewed above; (ii) they suggest that "Anton Long
could also have been a name adopted by a living individual which has morphed into a persona to which multiple
people now contribute", and (iii) that their "sources are the online, 'primary source' texts produced by the ONA
and groups associated with it, all accessible via public domain".

Their sources are thus to secondary ones, not to primary ones, which primary sources in the matter of the O.N.A.
are the writings of Anton Long between 1976 and 1992. {9}

The Order of Nine Angles: Cosmology, Practice & Movement

According to the authors the writings of Anton Long "form the basis of the philosophy and practices" of the O9A
and that they "give Long’s texts more weight than those of others because his writings are repeatedly referenced
by O9A texts as the foundation of the philosophy."

To their credit, in respect of DM=AL, the authors not only mention Myatt's denial but also cite his 2012 essay A
Matter of Honour, {3} which is a primary source in the matter and deals in detail with the allegation, with the
authors going on to write that "it is also possible that Anton Long is a pseudonym used or appropriated by
multiple O9A authors."

However, their treatment of the matter of DM=AL is understandably perfunctory given that the concern of the
article is as their title indicates the cosmology and practice of the esoteric movement that is the O9A.

===

Conclusion

It is indisputable that the two academic articles and the three academic books which have so far dealt with the
matter of DM=AL fail to provide scholarly evidence that the identification is valid.

Haereticus Reputandus
2025

===

Footnotes

{1} qv. Appendix A.

{2} qv. The Peregrinations Of David Myatt: National Socialist Ideologist, 2023, ISBN 979-8392990900. Part One
1984-1998, Part Two 1999-2008, Part Three 2009-2017.

{3} https://davidmyatt.wordpress.com/wp-content/uploads/2024/11/dwm-a-matter-of-honour.pdf

{4} qv. The Seven Fold Way Of The Order Of Nine Angles, A Modern Practical Guide which states that
 "nothing about the 7FW is dogmatic or fixed. What is suggested here - such as various Insight Roles -
are guides, and suggested because they have been shown, by experience over decades, to work in
respect of practical learning both personal and Occult and thus in respect of enabling the attainment of
wisdom. The individual is free to modify and/or evolve such suggestions as have been made [...]

Some suggested Insight Rôles are:

§ Join or form and become an active part of a political organization of the so-called extreme Left or of an
anarchist nature whose aim is to replace, by political means, the current political status quo.

§ Join the Police or one of the armed forces and live the active life that such a profession entails.

§ Join a well-established and traditional religious order - either Christian or Buddhist - and live the life of
a monk/nun.

§ Convert to Islam - either Sunni or Shia - and live the life of a devout Muslim, with one aim being to
undertake Hajj.

§ Embark on a solo long-distance cycling expedition such as from Patagonia to Alaska."

https://web.archive.org/web/20210205003822/https://omega9alpha.files.wordpress.com/2019/10/o9a-trilogy-
print.pdf

{5} General Reference Collection Cup.711/742, BNB GB9219567

{6} https://archive.org/download/diablerie-and-bealuwes-gast/Diablerie-and-Bealuwes-Gast.pdf

{7} https://archive.org/download/dwmyatt-breaking-the-silence-down_202501/davidmyatt-breaking-the-silence-
down.pdf

{8} Research, Primary Sources, And Pathei-Mathos, https://davidmyatt.wordpress.com/wp-content/uploads

/2024/06/myatt-a-neglected-aspect.pdf

{9} Regarding O9A primary sources qv. Appendix B and Appendix C.

===

Appendix A

The Phantasy

Image

The phantasy is not only that DM=AL, but also (i) that since AL promoted deception and misdirection, DM is
deceptive with DM's post-2012 writings about rejecting extremism and neo-nazism and about his philosophy of
pathei-mathos therefore deceptive, part of a diabolical plan, and (ii) that anyone who criticizes the phantasy or
asks for evidence that DM=AL or who writes about Myatt in any positive way is DM, and (iii) that DM spends
every day searching for his name on the internet and on social media, and (iv) he posts on social media using a
variety of pseudonyms in order to contradict the phantasy and post links to his post-2012 writings, and (v) that
there is an academic consensus that DM=AL, and (vi) that, contrary to jurisprudence, it is for Myatt to prove that
he is not AL and not for them to prove that he is AL.

In the lands of the West, as often elsewhere in the world, the virtue of fairness has for centuries been admired
with its cultivation in the individual regarded as a necessity for a civilized, cultured, society, based as the virtue
was on restrained personal behaviour. The virtue was enshrined in one of the principles of Western
jurisprudence: that the burden of proof is on the person who accuses not on the accused. Hence the fairness of
the presumption of innocence until probative evidence proves otherwise.

In the matter of knowledge and sources, the virtue implies and implied the use of primary not interpretative
secondary sources and not the summaries of secondary sources that are tertiary sources; with a detailed study
of primary sources the scholarly, the civilized, way for a person to understand, to acquire knowledge of, a
philosophy or a weltanschauung or the life of an individual, be such a weltanschauung a spiritual or a religious
one and be the individual a controversial figure or regarded as heretical in the societies of the past or the
present.

The phantasy, like most phantasies, does not require evidence to support it for it relies on belief and on fallacies
such as the fallacy ad populum and the fallacy of appeal to authority. Thus in the phantasy the protagonists are
'the infallibles', the true believers, while the antagonist is evil nazi Myatt. The phantasy is promoted by the große
Lüge technique.

The große Lüge (Big Lie) propaganda technique is where a lie or accusation – or several lies or accusations –
about a person, or persons, or group, is or are repeated so often by so many and by various means that a large
proportion of people accept the lie or lies or accusation(s) as fact even though nothing probative in support of
such lies and accusations is ever presented.

This technique is based upon the Fallacy Of Ad Populum which is when a person either 'follows the crowd' and
believes or claims that because so many others have claimed or believe something it is probably true, or when
they are convinced, usually emotively, by a propagandist or politician or by some populist speaker that
something is true or that someone or some many are guilty or culpable.

===

Appendix B

Primary Sources And The O9A: An Overview

Extract from: https://archive.org/details/longusian-primary-sources_202308

(In the extract below, one defunct URL given in the archive source has been updated)

To understand the Order of Nine Angles (O9A, ONA) it is important to understand (i) the difference between
primary, secondary, and tertiary sources; (ii) what constitutes an O9A primary source; and (iii) why using primary
sources - not secondary nor tertiary sources - is the means to acquire a scholarly knowledge of a subject, or a
person, or a group or of some event historical or otherwise.

As noted in chapter VII,

There are currently two main ways to perceive the Order of Nine Angles, O9A, ONA. (i) By the
allegations or assumptions made about it, or the opinions expressed about it, by individuals, by
government or corporate funded policy groups, by political advocacy groups, and by politicians,
published or recorded in printed form such as newspapers, articles, and books, and/or distributed via
digital mediums such as the Internet. In scholarly terms these are considered secondary or tertiary
sources, even if the allegations, or assumptions are those of an Establishment institution or an
academic. (ii) By personally accessing, considering and making logical conclusions from O9A primary
sources.

The first way has hitherto been the way of the majority of people and depends (i) on the fallacy of
appeal to authority, also known as the fallacy of Argumentum ad Verecundiam - see below - and/or on
the fallacy of Ad Populum. The second way is the way of scholarly research.

As noted in chapter II,

For centuries in the lands of the West, as often elsewhere in the world, the virtue of fairness has been
admired with its cultivation in the individual regarded as a necessity for a civilized, cultured, society,
based as the virtue was on restrained personal behaviour. The virtue was enshrined in one of the
principles of Western jurisprudence: that the burden of proof is on the person who accuses not on the
accused. Hence the fairness of the presumption of innocence until probative evidence proves
otherwise.

In the matter of knowledge and sources, the virtue implies and implied the use of primary not
interpretative secondary sources and not the summaries of secondary sources that are tertiary sources;
with a detailed study of primary sources the scholarly, the civilized, way for a person to understand, to
acquire knowledge of, a philosophy or a weltanschauung or the life of an individual, be such a
weltanschauung a spiritual or a religious one and be the individual a controversial figure or regarded as
heretical in the societies of the past or the present.

While there have, to date, been three academic texts about the O9A, referenced and described and critiqued in
chapters III and IV, there is as yet no academic consensus of what constitutes an O9A primary source. The
authors of one of those texts, Occult Beliefs and the Far Right: The Case of the Order of Nine Angles, (i) write
about "official ONA literature" without defining what this is and use phrases such as "the ONA stresses" as if
there is a standard, orthodox, ONA view about particular matters, and (ii) write about "analyzing the ONA's
primary texts" without defining what constitutes a primary text and who their authors are; (iii) use the phrase
"other ONA spokespersons" as if such spokespersons exist again without defining what such spokespersons are
and from whence comes their authority, failing to cite numerous texts by Anton Long which mention that there is
no such supra-personal authority in the O9A.

The authors also write: "There is enough textual evidence to suggest that [Anton] Long is the nom de guerre of
David Myatt," with the only citation to, as described in chapter IX, the discredited article by Senholt who not only
committed the fallacy of incomplete evidence but also failed to present any evidential facts to support his
claims.

The authors of another academic text, The Order of Nine Angles: Cosmology, Practice & Movement, claim they
"rely almost entirely on primary sources" but do not define what constitutes an O9A primary source is, and by
implication what the O9A itself is as defined by such primary sources. In addition, their sources are flawed since
(i) they implicitly accept claims by self-proclaimed anonymous O9A adherents, as for instance a claim regarding
the authorship of Hostia which has been refuted, {1} and (ii) do not mention that, as noted in chapters IV and VI,
in the matter of sources it has been argued by 'the Inner O9A' {2} that (i) the O9A is a new esoteric philosophy;
(ii) that this philosophy is unique in multiple ways; (iii) that this philosophy is the sole creation of 'Anton Long',
(iv) that therefore the writings published by and under the name 'Anton Long' between 1976 and 2012 are the
primary sources of that philosophy; and (v) that other writings by "self-proclaimed adherents", pre and post
2012, are at best secondary or tertiary sources.
The author of the third academic text about the O9A, Occult Beliefs and the Far Right: The Case of the Order of
Nine Angles, uses the Black Book Of Satan in order to determine what O9A satanism is, but, like the authors of
the two other academic texts, ignores the wider esoteric context and thus, like the authors of the other two
academic texts, incorrectly categorizes the O9A as satanist.

The esoteric context, as noted in chapter V, is the fundamental basis of O9A esoteric philosophy which is 'the
sinister-numinous' and the associated esoteric praxises such as The Seven Fold Way, the fluidic alchemical Star
Game, and the rites of Internal Adept and The Abyss, which place satanism, and, satan and an exoteric praxis
such as Insight Roles into the context of a decades-long and individual hermetic quest for Lapis Philosophicus.

For (i) the Black Book of Satan is just something temporarily used by an O9A External Adept as part of their
training; one aspect of their sinisterly-numinous pathei-mathos, one part of their novitiate 'rite of passage' and
thus used by them when they organize and run a 'satanic temple' for between six and eighteen months. They
then move on to the other tasks of the Seven Fold Way; and (ii) an Insight Role is similarly temporarily used (for
between a year to eighteen months) by an O9A External Adept at the beginning of their decades-long hermetic
quest, as a personal learning experience.

In the case of satan, the esoteric context is described in chapter V with reference to the 1989 Naos typescript
collection: as associated with the second septenary sphere, Mercury; as a 'dark god' - Shaitan - associated with
one of the paths linking the seven spheres; and thus, importantly, 'an' - not 'the' - Earth bound representative for
the Dark Gods, with each Dark God an archetype to be discovered by invocations/evocations/rituals as a
personal learning experience by the External Adept who having so experienced and learned moves on the next
stage of the quest, the three to six month Rite of Internal Adept. {3}

The sinisterly-numinous is thus a world away from the egoism implicit in the modern satanism of Howard Stanton
Levey, Michael Aquino, and their followers, and from the 'satanism' of self-proclaimed O9A adherents who neither
undertake nor understand the decades-long quest for Lapis Philosophicus that is the Seven Fold Way.

Morena Kapiris
2023

{1} Hostia: History, Authorship, And The O9A, https://archive.org/download/o9a-hostia/o9a-hostia-overview.pdf

{2} The Inner or Falciferian O9A consisted of less than a dozen students of Anton Long, many of whom were
based in Oxford, and who until 2022 published items under the name 'TWS Nexion' and post-2022 under the
names 'Seven Oxonians' and 'River Isis Collective/Kollective'. qv. The Order of Nine Angles: A Summary,
2018-2023, https://archive.org/download/o9a-summary/o9a-summary.pdf

{3} Diary Of An Internal Adept, https://archive.org/download/diary-internal-adept-v1/diary-internal-adept-v1.pdf

===

Appendix C

Two Academic Articles

And The Problem Of Primary Sources {1}

The two academic articles are Occult Beliefs and the Far Right: The Case of the Order of Nine Angles, by Shanon
Shah, Jane Cooper & Suzanne Newcombe, {2} hereinafter abbreviated OB, and The Order of Nine Angles:
Cosmology, Practice & Movement by Daveed Gartenstein-Ross & Emelie Chace-Donahue, {3} hereinafter
abbreviated CPM.

While both articles provide a more balanced approach to the O9A than previous academic articles, they have in
our view a significant flaw in relation to citations of what the authors consider to be O9A material and thus
representative of what Shanon Shah and co-authors consider to be "a new religious movement".

Thus the authors of OB (i) write about "official ONA literature" without defining what this is and use phrases such
as "the ONA stresses" as if there is a standard, orthodox, ONA view about particular matters, and (ii) write abou
"analyzing the ONA's primary texts" without defining what constitutes a primary text and who their authors are;
(iii) use the phrase "other ONA spokespersons" as if such spokespersons exist again without defining what such
spokespersons are and from whence comes their authority, failing to cite numerous texts by Anton Long which
mention that there is no such supra-personal authority in the O9A. {4} The authors of OB also describe Chloe
352 as "an Outer Representative of the ONA", make numerous references to her writings without mentioning
Anton Long's 2011 description of that rôle as a jape, {5} and accept apparently without question her claim that
all the writings in her self-published edition of Hostia were not only written by Anton Long but authorized by the
O9A when the opposite is true. {6}

In summary therefore, as the authors write, they "are using these texts as internal or emic sources, i.e. produced
by the ONA's insiders or spokespersons." The result is that the view of the O9A that is presented is mostly that of
what the authors of CPM term "self-proclaimed adherents", not the view of the founder of what CPM term the
"Cosmology, Practice & Movement" that is the O9A.
In respect of CPM, the authors write (i) that "while O9A’s texts are designed as a corpus that will be expanded
over time, this does not mean everything presented as ostensibly part of the corpus is representative of O9A
beliefs," and (ii) that "O9A texts often claim there is no authority when it comes to explaining the philosophy;
there is only individual interpretation."

However, they also, as the authors of OB do, accept Chloe's claims regarding Hostia, and while stating that the
authors of CPM "rely almost entirely on primary sources" do not define what an O9A primary source is and by
implication what the O9A itself is as defined by such primary sources.

In this matter of sources it has been argued (i) that the O9A is a new esoteric philosophy; (ii) that this philosophy
is unique in multiple ways; (iii) that this philosophy is the creation of 'Anton Long', (iv) that therefore the writings
published by and under the name 'Anton Long' between 1976 and 2012 are the primary sources of that
philosophy; and (v) that other writings by "self-proclaimed adherents", pre and post 2012, are at best secondary
or tertiary sources.

As described in A Question Of Logic,

"An esoteric philosophy is a philosophy that describes, or seeks to describe, the hidden or inner - the
esoteric - nature of Being and of beings including we human beings. An axiom of O9A philosophy, in
common with many esoteric philosophies, is that the inner nature of Being and of beings can be
apprehended, or represented, by a particular symbolism or by various symbolisms and also by the
relationships between symbols, for such esoteric philosophies are based on the Aristotelian principle
that existence/reality is a reasoned order capable of being rationally understood, with many esoteric
philosophies also positing – as the ancient Greeks did, as Hellenic hermeticism did, and as O9A
philosophy does – that this reasoned order (κόσμος) has an ordered structure and that human beings,
by virtue of possessing the faculty of reason, are - in their natural state of physis (φύσις) or fitrah - an
eikon (εἰκὼν) of that ordered structure.

One such ordered structure is that described in the Poemandres tractate of the Corpus Hermeticum.
Another is the O9A Seven Fold Way which is based on the Poemandres tractate with the primary
symbolism employed that of the unique septenary Star Game invented by David Myatt in the 1970s.

It would therefore be logical to conclude that the O9A is an esoteric philosophy, and a unique one, first
described in the 1989 collection of typescripts written by Anton Long and published under the title
Naos: A Practical Guide to Modern Magick." {7}

In a 2023 interview {8} Anton Long admitted to using the pseudonym Thorold West and thus to writing all but
one of the typescripts in the 1989 collection titled Naos, the foundational texts of the O.N.A, with the exception
being the text The Advanced Star Game which in the 1989 facsimile of those typescripts {9} is clearly marked as
by D. Myatt 1976.

It should be noted that since the advent of the Internet, several versions have been published (some
commercially) in various formats by various publishers and various editors with most such versions containing
omissions or errors and thus which should be treated with caution, with the 1989 facsimile the only reliable
version and the only primary source for the foundational texts of the O.N.A.

===

{1} Regarding O9A primary sources, qv. Appendix B.

{2} https://www.tandfonline.com/doi/pdf/10.1080/1057610X.2023.2195065

{3} https://doi.org/10.1080/1057610X.2023.2186737

{4} This lack of authority is manifest in the O9A principle termed the authority of individual judgment.

{5} Anton Long, Those Who Are Our Kind, https://web.archive.org/web/20181116051127/https:

//omega9alpha.wordpress.com/our-kind/

{6} Refer to Hostia: History, Authorship, And The O9A, https://archive.org/download/o9a-hostia-overview-v1/o9a-

hostia-overview-v1.pdf

{7} https://archive.org/download/a-question-of-logic-v1a/a-question-of-logic-v1a.pdf

{8} https://archive.org/download/anton-long-interview-2023/anton-long-interview-2023.pdf

{8} https://archive.org/download/naos-physis-magick/Naos-Physis-Magick.pdf

Creative Commons Attribution-NoDerivs 4.0 license