Archive for September 2008

The Numinous Cyclic Theory of David Myatt

David Myatt c. 1989

David Myatt c. 1989


The Numinous Cyclic Theory of David Myatt

by Kerry Bolton

British esotericist and now convert to Islam, David Myatt, formulated a cyclic theory called Aeonics. This merits individual attention as Aeonics provides another perspective on history from a specifically spiritual standpoint. Myatt’s Aeonics, as the term makes obvious, is based on cycles as “aeons” or Ages, each with its own numinous or spiritual character and stemming from what Myatt terms the acausal, the supra-natural acting upon the causal or physical world.

Myatt himself ascribes the foundations of Aeonics to both Spengler and Toynbee, (Myatt, 1984, 1-3) the latter providing the paradigm of civilisations as arising from challenges. Myatt’s own concern for much of his life has been the overcoming of the Western cycle of decline, that it might fulfil what he considered its destiny. While Toynbee states that Civilisations end in a last hurrah of world-empire, Myatt adds Spengler’s Faustian challenge, stating that the destiny of the Western Civilisation is that of Galactic Empire. Spengler’s definition of the Western cultural ethos as Faustian meant that the West’s own unique culture-soul is based on an unquenchable reach for infinity and exploration, unfolding all the secrets of nature. This Faustian ethos is manifested as the cultural soul in all the elements of the West in its cycles of becoming. Hence the distance and perspective of the art of Rembrandt and the feelings of infinity conjured by the outreach of the Gothic spire. (Myatt, 1984, The West, 3).

Myatt goes beyond this seeing the space ship, space exploration and ultimately galactic settlement and Galactic empire as the logical ultimate expression of the Faustian soul. (Myatt, 1984, The Faustian Spirit, 6). Myatt succinctly states: “If we need a symbol to represent our Western civilisation – to express its quintessence – it is the spacecraft.” (Myatt, ibid. 7.).The Western Civilisation would be superseded by a Galactic Civilisation just as the Roman Civilisation had superseded the Greek, and the Western the Roman.

This Western destiny Myatt explained in the opening paragraphs to Vindex referring to Toynbee in defining civilisations: “Acceding to Toynbee, a civilisation arises from either a physical or a social challenge – that is, civilisation is man’s successful response to a particular geographical or social challenge.” He gives as an e.g. the Egyptian civilisation as arising from the challenge of the Nile River Valley. Each civilisation declines and produces what Toynbee calls a “Universal State, usually an empire which lasts generally for a 400 year cycle. (Myatt, 1984, 1).

Myatt’s 1984 book was directed to those working on a causal, political level. Esoterically, Aeons could be influenced by those working magickally, adepts who had reached a level of consciousness to utilise the theory of Aeonics to work consciously to intervene in the cycles of history by opening the causal to acausal energies, or what are called the “dark gods”. Hitherto civilisations had arisen unconsciously, and man had been subject to the laws of cyclicity without being aware of the forces that were controlling him. Now through Aeonics and the conscious Aeonic magick directed by occult adepts, the cyclic laws could be consciously directed. Western Civilisation would go through its final cycle, but this would be the prelude to a new civilisation, the Galactic empire, extending the West’s Faustian scientific impulse.

In order for this destiny to unfold, those conscious of this cultural destiny would have to actively work for it both esoterically and exoterically. Myatt was therefore involved in formulating a system of occultism via the Order of Nine Angles (ONA), the primary magickal purpose being to open what Myatt called “nexions”, the meaning of which can be readily deduced from the word: a nexus or star-gate between the acausal and the casual worlds. The ONA had a unique pantheon of dark gods and goddesses relating to the opening of star gates through which acausal energies would be manifested on earth. A large corpus of occult literature was formulated by the ONA, indicating Myatt’s depth of occult knowledge.

Myatt explained the cyclic interregnum during which adepts could work to herald the next civilisation:

“Regarding Aeons, two important facts should be borne in mind. First the last five hundred years or so of an Aeon show a marked decline in the magickal energy associated with it, and it is during this time that the energies of the next Aeon gradually become evident (at first usually only to Adepts) these energies may be increased (or decreased) by Aeonic magick worked by those who understand the forces involved. Second, each Aeon is associated with what is called a ‘higher civilisation’ from which the Aeon usually takes its name. Within the physical confines of this higher civilisation is the (usually sacred) place where the magickal energies of the Aeon are pronounced – and this because such a place is usually a physical Gate where the causal and the acausal meet. For instance, the centre associated with the Hyperborean Aeon was Stonehenge; that of the Hellenic, Delphi. ” (Myatt aka Thorold West, 1989, Naos, The Septenary System).

In explaining terms, Myatt defines a Star-Gate or nexion as “a nexus between the acausal and the causal.” These star-gates are in the ONA Tradition “the regions of space near the stars Algol, Dabih, and Naos” and they are said to be actual physical gates, not simply metaphors. (Myatt, Naos, Notes on Esoteric Tradition).

The Adept opens a nexion within the psyche by following the “seven fold way” of the ONA, a grade system that tests the physical endurance of the aspirant as much as the mental and psychological. (Myatt, Naos, Part One: Physis Magick).

In defining the causal and the acausal, Myatt states that “the causal is the ‘physical universe”, described by three dimensional and linear time. The acausal is the universe described by “an unspecified number of spatial dimensions and by non-linear time.” Life is a manifestation of the acausal within the causal. It is in the psyche where the two universes coincide, and where the individual might become part of the acausal by opening a nexion. Archetypes are a manifestation of this. As this relates to Aeons, Myatt explains:

“An Aeon is a particular ordering of the causal on Earth which is manifest as a civilisation – i.e. an increasing of the acausal, usually at a specified place/area for a specified period of (linear) time). Magick is the presencing of the acausal in the causal.” (Myatt, Naos, Acausal/Causal).

These fundamentals of Aeonics and Aeonic magick were articulated and refined over a number of MSS some by Myatt, others by his protégé and successor as ONA Grand Master Richard Moult, a talented artist and musician, both often writing under the generic pseudonym Anton Long. [See Editorial Footnote below.]

Myatt himself has had a long spiritual odyssey, somewhat reminiscent of the legend of Doctor Faustus himself, a never-ending quest for knowledge.

In 1998 Myatt converted to Islam and identifies with the militant manifestations of the Muslim world. Like Ungern-Sternberg, who is considered below, who converted to a militaristic Buddhism as his answer to Bolshevism and Western decadence in the aftermath of World War I, Myatt became a Muslim as his answer to the West’s spiritual void and break with Tradition. He now sees the West as irredeemably lost and not capable of emerging from its cycle of decline. Myatt, now known as Abdul-Aziz ibn Myatt, relates something of this spiritual odyssey in a recent interview:

What it is about this faith, rather than all of the others, that has gripped you? What is it about Islamic culture, law and the way of life that has so spoken to your heart and soul over ours?”

Basically, Islam is a true middle-way. It is simple both in practice and in theory, and is an easy Way for we fallible, error-prone, human beings to become better individuals. Consider, for instance, prayer – Salat (also called Namaz). This is always short, and easy to do. It is a combination of words, gestures and movement – unlike any other form of prayer such as Nazarene, Buddhist, heathen. … In my life, I have experienced and performed many types of prayer – from Buddhist to Taoist to Anglican, to Catholic (including those of Benedictine and Carthusian monasticism) to Hinduism – and of all of them I found Namaz to be both the most human and the most numinous, the most imbued with the Divine, for we prostrate ourselves before God, knowing ourselves for the weak individuals we are. One of the many remarkable things I remember about Islam is when, only a short while after my own conversion, I went to travel again in the Desert, and it was so poignant doing Namaz there, with no one around for hundreds of miles: saying the same words, and praying in the same way, as the Prophet Muhammad (salla Allahu ‘alayhi wa sallam) had done, over one thousand and forty years ago; for alone, in the Desert, one can feel the closeness of God, of Allah Subhanahu wa Ta’ala – feel how slender is the thread by which we cling to life. One can sense the true Peace that is Jannah (Paradise) and the wonder of Life, of Creation.” (Myatt,

He sees Islam as the only means by which Western decadence can be swept from the world, to make way for a numinous civilisation based on Islam. Myatt sees instead of a Western Imperium leading to Galactic Empire, a world Muslim Civilisation; under a world Khalifate, re-establishing a chivalrous, honourable ethos, where the West cannot. One could be reminded that it was the Islamic civilisation in its “Spring” Cycle that provided the impetus for learning and culture, that brought much to Europe, laid the basis for modern chemistry and mathematics, and provided the basis for the West’s Knightly chivalry which the Crusaders had encountered among their Muslim foes.

While Myatt repudiates many of his previous views his fundamental ethos remains, the ideals of the numinous; of life based on honour and chivalry; a detestation of the ignoble and the cowardly, the hedonistic and materialistic that he continues to see dominating the West in its decline, and of the prospect of a Galactic Empire, all these now possibly being manifested under Islam rather than by calling upon dark astral gods. In a recent interview Myatt explains the position he’s adhered to since his conversion in 1998:

“What I gradually discovered in the years leading toward my reversion to Islam was that the numinous is presenced in Deen Al-Islam, and that it is Deen Al-Islam which today as in the past produces honourable, modest, individuals who possess manners, who respect what is sacred, and who thus are civilized. In addition, who are the honourable warriors of today other than the Mujahideen who fight against often overwhelming odds and who prefer death to dishonour? What kind of community – “society” – would and could Deen Al-Islam create were such honourable warriors to be triumphant? Would they not build a Khilafah led by an Ameer, a Khalifah (a leader) and would this Khilafah not be everything I once dreamed an Imperium might be, and might not this Khilafah be an example to others as the Khilafah in Al-Andulus was to the barbarians of Europe, and might it not, its enemies defeated, reach out toward the stars and so establish a new and Galactic Empire? Thus, as I wrote in an autobiographical essay:

“As for my dream, my life-long vision, of a Galactic Empire – of the exploration and settlement of Outer Space – there was a time, not that long ago, when I came to the conclusion that we human beings were too ignoble, too barbaric, too uncivilized, to do this, and that, if we did undertake such adventures beyond the Earth, we would only be spreading dishonour: spreading our disease of hubris, spreading our destruction of the Numinous. But now – now as I veer toward the sixth decade of my life – I feel that we can avoid such things: that there is a cure for the disease of hubris and of dishonour, and that were we to be cured – and thus return to our natural fitrah – then we could and perhaps should so venture forth, under the banner of Deen Al-Islam.” (Myatt,

On a question regarding the present state of the West, Myatt states:

“The peoples of the West have significantly changed in the last fifty or so years. The England I knew as a youth, fresh from a life in the Far East and Africa – the England my father and my grandfather thought they fought in two World Wars for – has almost disappeared. Manners have been replaced with arrogant selfishness; gentlemanly (and lady-like) self-effacement and modesty has been replaced by loutish behaviour in public and in private; and restraint has given way to decadence, greed and self-indulgence. Honour is almost completely lacking, in public and in private. The West is now the domain of Homo Hubris: of the arrogant, the preening, the dishonourable human being who is intolerant of, or unmindful of, the numinous, which numinous is, in truth, the genesis of honour and of manners and of all the civilizing virtues.” (Myatt, ibid.).

From a cyclic perspective, the question remains as to whether Islam itself passed its own cycle of decline centuries ago, and descended irredeemably into what Spengler (Spengler, 1963, 159-186, Primitives, Culture-Peoples, Fellaheen) called a Fellaheen culture ; that is to say a culture that has expended all its energies, and is not capable of revival. At the very least, what might be said of the present world crisis is that Islam is the only bloc representing Tradition that is consciously in revolt against globalisation.


Myatt David W., The Way of the Lighting & the Sun: A Western Martial Art, The Black Order (ONA), 1972.

Myatt, Vindex – the Destiny of the West, Liberty Bell, Virginia, 1984.

Myatt (aka Thorold West, Anton Long), Naos: A Practical Guide to Modern Magick, ONA, Shropshire, 1989.

Anton Long, Aeonics – The Secret Tradition, ONA, Shropshire, 1989.

Editorial Note:

While it is generally known and accepted that Moult was involved with the ONA and produced some of their writings and other works, such as “The Sinister Tarot” card deck, he never became a “Grand Master” – having left the group halfway through his training – and neither did he ever, according to my sources, use the pseudonym Anton Long.


The Life and Poetry of D. W. Myatt

The Life and Poetry of D. W. Myatt

Myatt’s Life:

The poetry presented of this Web-site (see Footnote 1 ) is the creative work of a man with an interesting history. His life, according to one source, is a modern “odyssey”.

All artistic creations should be judged on their merits, and while the life and former beliefs, political or otherwise, of the artist may be of interest, they should not cloud one’s artistic judgment. In the majority of instances, while the artistic creations are remembered after the death of the artist, their personal beliefs and political opinions are long forgotten.

Outwardly, Myatt’s Promethean quest is now generally known – involving as it did, among other things, a study, in the Far East, of Martial Arts; the violence of ultra-nationalist politics; periods as a vagabond; two terms of imprisonment for violence; personal involvement with Islam, Buddhism, Taoism, Hinduism, Christianity, Paganism, the Occult; and membership of a highly secret military organization, set up by British government during the Cold War, to conduct sabotage and assassinations. In complete contrast, his interior personal life is much less well-known.

It may have been that his first period as a vagabond, in the 1970’s, was prompted, in part, by a series of ultimately unhappy romantic liaisons, one of which led to the young women in question moving abroad where she gave birth to Myatt’s daughter. This series of events does seem to have inspired some of his early poetry, as did his first marriage, which failed when his wife ran off with a younger woman (who, incidentally, was the dedicatee of Myatt’s translation of Sappho’s poetry). His second marriage ended with the death, at the age of 39, of his wife from cancer. The failure of his third marriage led him to spend another period as a homeless vagabond, in the hills and Fells of Cumbria, a period which inspired him to produce more pagan poetry before he returned to writing about that second love of his life, women. For if there are two themes which consistently run through his poetry, they are Nature, and women. Indeed, he once remarked that “I often feel that some women embody the beauty, the numinosity, the joy, the sensuality, of Nature.”

This love of women is especially evident in his short-story entitled One Connexion; in a manuscript he wrote over two decades ago – about a relationship involving two women – to which he gave the title Breaking the Silence Down, in many of his poems, and in several of his letters to me:

So it was that I then, as now, remembered a wisdom of years ago, forgotten in the artificial turmoil of political, religious, plots, of chasing ideological schemes and promethean dreams. Remembered especially when I, only months ago, in her, my married lover’s house, awoke and she, my new love, lay warm, naked and half-asleep beside me, our limbs, our bodies, our feelings, entwined, and there was no need to speak, to leave. We seemed one, then, as when our passion joined us and we would lie, wordless, looking, smiling, gently moving, touching, in that beautiful calmness of love. (A Learning: Hand written letter, by Myatt, addressed to JR Wright, dated Nearing the Winter Solstice; postmarked December 17 2002.)

It is my own, personal, view that, in order to understand Myatt himself, we must look beyond the many journalistic clichés written about him to his poetry, for much of this poetry is profoundly autobiographical, and seems to express “the real Myatt” behind the façade of the various political, religious and Occult rôles he has assumed, and played, during the past four decades.

Myatt’s Poetry:

It is one of the aims of Art to elevate us and raise us up and away from the mundane world. The poetry of David Myatt is decidedly non-political. If it can be categorized, it is “pagan”, Nature-loving, rather mystical, and empathic. It is also highly individualistic, not to say romantic.

What we find expressed in much of this poetry is a profound desire for a more natural and a more human way of life. We also discover, in his poetry, a sensitive man, in love with Nature, who seems to enjoy the company of women far more than the company of men, and who finds:

There is much that is beautiful
But nothing that surpasses the beauty some women
Through their eyes

(The Silent Wisdom

It seems that his diverse peregrinations, adventures, travels, wanderings and involvements have inspired his diverse poetry, and it is therefore not surprising that some of his poems are about love, the joy of love, and the sorrow that often arises when love ends:

It was a calm night
Perfumed by moon
Which drew droplets of fractured
Light to my pillow and relief
To the majesty of her flesh

(Summer Love)

These are the moments of an exquisite silence
As we lie together on your sofa, holding, pressing
Our bodies together
As I, gently, stroke your face and hair
And you kiss each finger of my hand.
(One Exquisite Silence)

Only in passion did we glimpse in moments a beauty
Beyond –
As when, satiated within our lover’s arms,
Our being relaxed to journey in defiance of our life
To where some gods were born
While rain played as rain played upon those panes of glass
And a Church clock tolled its ten amid the morning city noise
In her Apartment
When we who waited warm in bed should long ago
Have been upon our way to work.

(Only Relate)

This week will become the month of loss,
This month a toil endured
As when the weary soil, drought-kept,
Waits, waiting, to bring forth flowering joy from seeds,
Like memory, sown from tears that are earth’s rain,
My pain.

(Such A Poem As This)

I have no sentence of undisputed meaning
To describe the feeling
As I entered to hear the organ playing Bach:
There was no Time
No century of belonging
Only a leaving in an inward implosion
As I stood, unaware of who or what I was.

But she was real, this goddess
Who played with thin fingers
Creating in an instant a divinity
Of love
Her wraithe form almost swathed in black:
She looked up, once, as I sat astounded,
And smiled in concentration.

(Playing Bach)

I had gone, unannounced, unexpected,
To see them kiss as they stood
Near her window.

Each false Spring is a lesson
Which Nature slowly learns
As harsh Winter in returned
When stark frost, chilling,
Creeps to crack some bursting buds:
Poems cannot change this
Just as Summer is not Summer
Without Spring

(Shadow Game)

But no spell, no wish
Brought my distant lover to me
And I was left to run slowly
And wait the long hours
To Dawn.

By the fire, I think of nothing
Except the warmth of my love
No longer needed.

(In The Night)

Always a dream or a memory
Lead us on
And we wait like children
Trusting in the spirits of the Earth.
We love unsuspecting
While they our lovers scheme,
Succour themselves on our blood
And bleed us dry


Some of Myatt’s most intensely personal poetry was written in the months and years following the suicide of his fiancée. Of that event, Myatt writes, in perhaps his most sad, yet poignantly beautiful, poem:

What have we to give them, now?
What have we but words said,
Unsaid, deeds done or promised unfulfilled?
What have we to give them now –
Too late the love, the words, the effort
That might have saved them:
Too late this knowing of such sadness and such grief….

How do we, can we, live when guilt at our living
Wakes us in the late or early night
And we hope, pray, believe:
But this is life – they are gone; dead, taken from us
And no words, no deeds now can redeem or save them:

So we move from night to day to night –
We, the living-dead that our dead leave alive.

(We Are The Ones The Dead Leave Behind)

Gradually, and after well over a year, he records a change of mood:

Yet, in moments,
A certain calmness calms:
Grown, growing – uninvited, unexpected – as the warmth of this morning
Measures out six seasons since her death
While the toiling species toils
In Time through ego;
No gentle wisdom, no empathy, there
Only a painful birthing of colourless dull abstractions.

So I sigh, one prism so briefly placed on Earth
Among some dewy grass.

(This Dewy Autumnal Grass)

Then perhaps, unsurprisingly for him, comes some solace, from Nature, recorded in his latest poem:

So this is Peace:
As the Sun of warm November
Warms and the grass grows with such mildness.

No strife, here;
No place beyond this place
As Farm meets meadow field
And I upon some hessian sack sit, write
To hear some distant calls from hedged-in sheep:
No breeze
To stir the fallen leaves
That lie among the seeds, there
Where the old Oak towers, shading fence
From Sun
And the pond is hazed with midges.

(The Sun of Warm November)


Given Myatt’s quite profuse poetic output, of – to date – several hundred poems, it is to be expected that there is some variation in quality. Or, perhaps I should say, there are certain poems that do not resonate with me, and others which do, although Myatt himself admits, in a recent letter, and in answer to a question about his poetry, that: “Of all my profuse poetic scribblings, I can find only half a dozen or so that I can bear to re-read and which are, in my opinion, good. Some others may just be passable, but there are many – the majority, again in my opinion – which are lacking in either style or profoundity, or both, and which perhaps should be forgotten…” (Private hand-written letter, by Myatt, addressed to JR Wright, which he dated 25.vii.08 CE/21 Rajab 1429.)

In the end, as often in artistic matters, it is perhaps a matter of individual taste, of whether one “likes” – or feels an affinity for – certain poems, rather than a question of pure intellectual aesthetic judgment or critical analysis based on some contrived academic theory. For that, surely, is what good poetry should do – move, us, emotionally, and possibly express something which we ourselves may have felt or experienced but cannot quite find the words to describe. Certainly, in my view, many of Myatt’s poems express something quite touching about Nature, love, sadness, and about our rather wistful human condition.

In conclusion, if David Myatt is to be remembered, it will hopefully be for his poetry, rather than for his political or religious writings, his past political associations, or his quest among the religions of the world.

J. R. Wright
(Updated 8 September 2008 A.D.)


(1) Julie Wright’s David Myatt website, from which this article is taken.

David Myatt: A Sinister Life?

David Myatt c. 1989

David Myatt c. 1989

Editorial Note: An updated, and rewritten, version of this article is available at:

Myatt: A Sinister Life


“I, and others like me, are the darkness which is necessary and without which evolution and knowledge are impossible. I am also my own opposite, and yet beyond both. This is not a riddle, but a statement of Mastery, and one which, alas, so few have the ability to understand.” Diablerie: Revelations of a Satanist by Anton Long

“To strive, to dream, to quest, to exceed expectations. To move easily, gracefully,from the Light to the Dark, from Dark to Light, until one exists between yet beyond both, treating them (and yourself) for the imposters they (and you) are.” Anton Long: The Gentleman’s – and Noble Ladies – Brief Guide to The Dark Arts

Previously, I had arrived at the generally accepted conclusion that Myatt was a sinister fanatic, committed to the Dark Path evident in the ONA, and had used violence, terrorism, and political ideas in an attempt to cause chaos, and to subvert and overthrow society in order to bring about some kind of Dark Imperium, or Dark New Order.

This is still – despite some recent reservations, which I shall mention in due course – my own, personal, view regarding Myatt. In respect of Myatt’s conversion to Islam, my considered personal opinion is that Myatt was using radical Islam as a sinister tactic in order to further his clandestine sinister aims, which are of causing chaos and disruption, of inciting violence and terrorism, and of – in a classical act of diabolic blasphemy befitting a Grand Master of The Left Hand Path – championing those causes and people which and who are regarded, in the society of his time, as heretical, and support for which is often illegal, and certainly controversial and dangerous, under conventional laws. Hence, for instance, his championing and propagation of both the National Socialism of Adolf Hitler, and his support for people such as Usama bin Laden. Thus, according to the ONA:

“What is not well understood even among some sinister Initiates, is that the promotion of radical Islam – against the Magian/New World Order/Nazarene ethos that now pervades and which is distorting evolution and ushering in a new tyranny – is akin to a sinister rite which presences certain acausal energies.

Thus, such promotion of and support for things and people considered by the neo-cons to be “evil” – such as bin Laden – is a new Black Mass appropriate to these times of ours. It is now a heresy in “the West”.

The practical participation and encouragement of such things – directly contrary to the current status quo – is thus one valid personal Insight Role (for the really satanic, not the role-players) and a means of presencing genuine sinister energies: one aspect of a new five-dimensional presencing (or act of magick in Old Aeon speak) and thus an act of sinister magick appropriate to these causal times.” Vindex, NS, Islam, Chaos and Magick: Toward A New Heresy (A presentation given at an ONA Sunedrion in Oxford, “around the time of the Spring Solstice 117 yf”.)

Furthermore, according to one of Myatt’s supporters in an interesting essay entitled Questions About David Myatt – An Interview with Richard Stirling, Exoteric Representative of the ONA :

“Myatt is the archetypal Trickster – or to be more exact, the archetypal Mage. That is, he has been following a certain esoteric Way, or Path, which Way he has significantly extended as he has ventured along it, and that his diverse experiences, and roles, have been part of this Promethean quest. This, of course, includes both his role as a fanatical National Socialist, and his role as a radical Islamist, preaching Jihad.

How do you think he [Myatt] will be – or should be – regarded in a hundred years time?

As a genuine Mage – a Grand Master of The Left Hand Path – who has dared to genuinely defy and who has dared to undertake genuine diverse practical experiences and roles, lasting many years. He makes the charlatans – the Laveys, the Aquinos, the Crowleys – look like charlatans.”

In addition, as someone, with perspicacity, commented (August 2005 AD) :

“Myatt may seem to have flitted from one politico-religious philosophy to another, but there is a terrible thread of continuity and rigour through his life and writings that suggests he is much more than a disingenuous provocateur. Naziism and Islamicism have served, in turn, as modalities of disruption for what remains at core an occult working to sow general chaos and division – the necessary passage of “Helter Skelter” to break down the Old Order, before the founding of the New.”

This is, in my view, might well be a correct assessment of Myatt, even given Myatt’s many Islamic effusions, and his many and varied recent mystical effusions, which mystical effusions could possibly be some new emanation of his sinister dialectic, or some new dark jape he is playing, for his own amusement, or that of his colleagues(19). That is, Myatt may have deliberately set out to create yet another new image for himself – this time of a “wise, old, Mage”. This image certainly seems, at the time of writing (2008 AD) to be the one projected by many of Myatt’s recent letters and mystical missives, many of which are reproduced on some websites maintained by both Myatt supporters and Myatt himself, often – and interestingly enough – with the dates omitted. Furthermore, the “founding of the New”, mentioned in the above quote, is – as I have stated above and elsewhere – some kind of neo-nazi society, a Dark Imperium, the creation of which has certainly been Myatt’s primary aim for over thirty years.

However, to be fair, I have to admit that Myatt’ s many personal letters, missives and personal articles – written in the past two and a half years following the suicide of a close friend (20) – have made me wonder if my previous conclusion regarding him and the Occult is still valid. For these intensely personal items – which often concern the need for compassion and empathy – do, or rather, might, seem to indicate that he may have gone some way beyond certain Occult rôles, and creating images for himself, and even beyond the dark sinister path he has probably been following for decades. Certainly, they do seem to indicate a move away from politics and conventional religion (21), as they also seem to represent a further ethical development of his own philosophy, The Numinous Way (22). Thus, it could well be that Myatt has now – possibly as a result of his life-long Occult quest – arrived at the stage represented by the “reclusive, and mystical, empathic and compassionate Mage.”

Yet it is also worth remembering what I wrote in my Biographical Notes about Myatt:

“Let us not forget Myatt, The Master Trickster – for it might well be that his recent mystical effusions are one more jape, of his, or some more diversionary tactics, or even some kind of test, for the loyalty, and honor of others. For I personally find it to be of great interest that one of his Islamist supporters, based in America – himself a convert to Islam who still believes Myatt has never renounced his loyalty to Islam – has openly stated that he believes Myatt is testing people in this way. Add to this the allegations regarding the falsifications of dates on some articles attributed to Myatt, the allegations regarding some articles being incorrectly attributed to Myatt, and the disinformation propagated about Myatt by his enemies, and we surely have to take some care before drawing our own conclusions about the man.”

Thus, it does seem that the final conclusion as to David Myatt’s real intentions and nature, at this moment in time, can only realistically be that each one of us will have to draw our own conclusions based on what little we know and – more interestingly – on what we assume or believe. Our conclusion may say more about us, and our society, than it might say about Myatt himself, and the fact we have to draw our own conclusions may be, as I myself believe, exactly what Myatt himself wishes, as some kind of test for us, and our honor. To quote an apposite verse from his translation of the Agamemnon by Aeschylus – which verse he has appended to several of his letters to me –

As to my own intent:
To those who know, there is a speaking;
To those who do not know, a concealment.

Quoted from David Myatt: A Sinister Life? by Julie Wright