Introducing The Star Game

Order of Nine Angles



Introducing The Star Game

As mentioned in the text O9A 101: The Sinisterly-Numinous Tradition,

One of the axioms of the occult philosophy of the O9A [Order of Nine Angles] is that it is only possible to apprehend the realm of the acausal (which realm includes but is not limited to the supernatural) by using our (mostly latent) human faculty of empathy – of empathic wordless knowing – and by developing new faculties, such as ‘acausal- thinking’ and which ‘acausal-thinking’ can be developed by esoteric techniques such as The Star Game consisting of as that three-dimensional ‘game’ does of seven boards – arranged as a septenary Tree of Wyrd – with a total of 308 squares and with 81 pieces per ‘player’. {1}

Which provides the esoteric context for The Star Game; with it being an “esoteric language” which uses symbols and their change or metamorphosis instead of words. {2} Furthermore, the particular symbols of The Star Game and their metamorphosis are not, unlike other occult symbols, reducible to – do not have ‘correspondences’ with – any other apprehensible being or beings, material or otherwise, save for living human beings and the living being apprehended as a “civilization” formed as such a civilization is of collocations of particular human beings during a particular Aeon. Which particularity is why esoterically the symbols of The Star Game are described by Adepts as adunations {3} and why The Star Game as an esoteric language re-presents – when ‘played’ – the entire Septenary Tree of Wyrd and all the symbols, and the occult correspondences between symbols, of those seven spheres and the connexions between them.

That is, The Star Game is a new type of human apprehension, and one which does not rely on words, on the meaning(s) assigned to words, or on the categories – the abstractions – which have been posited or assumed and to and by which beings and Being have hitherto been classified, assigned, and described, and thence considered as ‘understood’.

To acquire this new type of human apprehension the person has to construct and then use – ‘play’ – the game. This use is or can be many and various; two examples of which are

(i) as an act of solo sorcery where the pieces are used to symbolize, represent, a particular person or a particular civilization or Aeon, in order to either (a) esoterically perceive (understand) that person or civilization or Aeon and thus to possibly foretell the Fate or Fates of such beings, or (b) to affect, to change – to harm or to aid – a particular person or a particular civilization or Aeon; and
(ii) as a combat between two sorcerists where one sorcerer is, via the foregoing representation, seeking to affect, to change, a particular person or a particular civilization or Aeon, while their opponent seeks to prevent such changes.

Which use of The Star Game brings us to two questions relevant to our current technological age. First, whether or not The Star Game can be replicated by a complex computer programme to thus become a three-dimensional or virtual reality ‘computer game’ accessible to and playable by anyone with a suitably powerful computer and the necessary accessories. Second, would using such a technological form of The Star Game still be sorcery? That is, would such a technological form of The Star Game still presence the acausal – be a symbiotic alchemical process between sorcerer and adunations as currently manifest in a physical structure and the physical movement of the pieces – or would it be something else, perhaps even a new, technological, type of sorcery appropriate to the emerging New Aeon?

So far, the answer to the first question is moot. While there have been in the past decade one to two attempts to computerize The Star Game they have failed.

The answer to the second question really depends on whether a talented individual or individuals can succeed in computerizing The Star Game with all of its complexity intact. For only the practical use of such a programme will reveal whether or not the creator(s) of the programme has/have also created a new, technological, type of sorcery appropriate to the emerging New Aeon.

Rachael Stirling
June 2018 ev

Further Reading

° Overview of The Star Game. Available at
° Star Game Archive, Part I. Available at
° Star Game Archive, Part II. Available at
° Star Game Archive, Part III. Available at
° Time As Emanation of Being. The compilation includes a history of The Star Game. Available at



{1} A copy of the text is available from [Accessed June 5, 2018]

In that quotation, and in this essay, The Star Game refers to the ‘advanced’ form of the game, as described in the appendix titled Advanced Star Game in the O9A text Naos, with the Game itself described in chapters VI and VII of that work. A facsimile (in pdf format) of the original typescript of Naos as issued by the ONA in 1989 is embedded in the Complete Guide To The Order of Nine Angles which 1460 page text is available – as a 55 megabyte pdf file – from [Accessed June 5, 2018]

Many of the relevant texts from Naos are included in the three part Star Game Archive, qv. the Further Reading section.

{2} Esoteric languages are explained in more detail in the two part text Concerning Esoteric and Exoteric Languages, written by Anton Long and published in 2011 ev. A copy of the text is available here

{3} The term is derived the Latin adunatus: ad + unare, to unite, make whole. It thus implies “some-thing which when placed in its correct relation to other adunations reveals the unity, the whole, of which it and they are a part.” Expressed exoterically, adunations are sinister-numinous symbols and thus possess acausal energy. That is, they presence or can presence the acausal, just as O9A Esoteric Chant, when correctly performed, presences or can presence the acausal within the psyche of – and sometimes exterior to – those performing such Chant.


Atu XX, Aeon

Atu XX

Richard Moult: Atu XX from Non Est Secundus Quia Unus Est, a book of Tarot archetypes.



The O9A, Pathei-Mathos, And The Supernatural

Order of Nine Angles



The O9A, Pathei-mathos, And The Supernatural

Among the many things that distinguish the Order of Nine Angles (O9A, ONA) from other contemporary Occult groups are: (i) the insistence on pathei-mathos, on Initiates undertaking formative experiences and undergoing practical ordeals (both esoteric and exoteric) and thus learning directly, personally, from experience by practices such as Insight Roles and Grade Rituals such as that of Internal Adept; and (ii) how the O9A conceive of Space and Time, and thus of the supernatural and sorcery, for the foundation of the esoteric (the Occult) philosophy of the O9A are the concepts of acausal and causal Space, of acausal and causal Time, and of ourselves – we human beings, our psyche – as a nexion (a nexus) between causal and acausal Space-Time.

The following two compilations of O9A texts explain these two aspects of O9A Occultism.


Pathei-Mathos, Empathy, And The Order Of Nine Angles

° Preface
° Introduction
° Notes On The Esoteric Learning Presenced Through Pathei-Mathos
° The Esoteric Philosophy Of The Order Of Nine Angles: An Introduction
° The Place of Empathy in the Esoteric Tradition of the Order of Nine Angles
° Pathei-Mathos and The Initiatory Occult Quest
° The Septenary Anados, and Life After Death
° Appendix: Two O9A Rites Of Pathei-Mathos And Empathy


Time, Acausality, The Supernatural, And Scientific Theories


° Introduction
° Time and The Separation of Otherness
° Some Notes On The Theory of The Acausal
° Debunking The Chaos – Sorcery and the Esoteric Nature of The Acausal
° Acausality, The Dark Gods, and The Order of Nine Angles
° Satan, Acausal Entities, and The Order of Nine Angles
° Alchemical Seasons and The Fluxions of Time

Quod Superius Est Sicut Quod Inferius

 Mhuiral, by Richard Moult

As mentioned in Kitab Sirr al-asrar: “Quod superius est sicut quod inferius et quod inferius est sicut quod superius ad perpetranda miracula rei unius.”

As explained in Poemandres, 17-19, of the Corpus Hermeticum:

To continue, those seven came into being in this way. Earth was muliebral, Water was lustful, and Fire maturing. From Æther, the pnuema, and with Physis bringing forth human-shaped bodies. Of Life and phaos, the human came to be of psyche and perceiveration; from Life – psyche; from phaos – perceiveration; and with everything in the observable cosmic order cyclic until its completion.

When the cycle was fulfilled, the connexions between all things were, by the deliberations of theos, unfastened. Living beings – all male-and-female then – were, including humans, rent asunder thus bringing into being portions that were masculous with the others muliebral. Directly, then, theos spoke a numinous logos: propagate by propagation and spawn by spawning, all you creations and artisements, and let the perceiver have the knowledge of being deathless and of Eros as responsible for death.

Having so spoken, foreknowing – through wyrd and that harmonious structure – produced the coagulations and founded the generations with all beings spawning according to their kind. And they of self-knowledge attained a particular benefit while they who, misled by Eros, love the body, roamed around in the dark, to thus, perceptively, be afflicted by death.

Ἐγένετο οὖν, ὡς ἔφην, τῶν ἑπτὰ τούτων ἡ γένεσις τοιῶιδε τρόπωι· θηλυκὴ γὰρ ἦν καὶ ὕδωρ ὀχευτικόν, τὸ δὲ ἐκ πυρὸς πέπειρον. ἐκ δὲ αἰθέρος τὸ πνεῦμα ἔλαβε καὶ ἐξήνεγκεν ἡ φύσις τὰ σώματα πρὸς τὸ εἶδος τοῦ Ἀνθρώπου. ὁ δὲ Ἄνθρωπος ἐκ ζωῆς καὶ φωτὸς ἐγένετο εἰς ψυχὴν καὶ νοῦν, ἐκ μὲν ζωῆς ψυχήν, ἐκ δὲ φωτὸς νοῦν, καὶ ἔμεινεν οὕτω τὰ πάντα τοῦ αἰσθητοῦ κόσμου μέχρι περιόδου τέλους ἀρχῶν γενῶν.

ἄκουε λοιπόν, ὃν ποθεῖς λόγον ἀκοῦσαι. τῆς περιόδου πεπληρωμένης ἐλύθη ὁ πάντων σύνδεσμος ἐκ βουλῆς θεοῦ· πάντα γὰρ ζῶια ἀρρενοθήλεα ὄντα διελύετο ἅμα τῶι ἀνθρώπωι καὶ ἐγένετο τὰ μὲν ἀρρενικὰ ἐν μέρει, τὰ δὲ θηλυκὰ ὁμοίως. ὁ δὲ θεὸς εὐθὺς εἶπεν ἁγίωι λόγωι, Αὐξάνεσθε ἐν αὐξήσει καὶ πληθύνεσθε ἐν πλήθει πάντα τὰ κτίσματα καὶ δημιουργήματα, καὶ ἀναγνωρισάτω ἔννους ἑαυτὸν ὄντα ἀθάνατον, καὶ τὸν αἴτιον τοῦ θανάτου ἔρωτα, καὶ πάντα τὰ ὄντα.

τοῦτο εἰπόντος, ἡ πρόνοια διὰ τῆς εἱμαρμένης καὶ ἁρμονίας τὰς μίξεις ἐποιήσατο, καὶ τὰς γενέσεις κατέστησε, καὶ ἐπληθύνθη κατὰ γένος τὰ πάντα καὶ ὁ ἀναγνωρίσας ἑαυτὸν ἐλήλυθεν εἰς τὸ περιούσιον ἀγαθόν, ὁ δὲ ἀγαπήσας τὸ ἐκ πλάνης ἔρωτος σῶμα, οὗτος μένει ἐν τῶι σκότει πλανώμενος, αἰσθητῶς πάσχων τὰ τοῦ θανάτου.

Mhuiral by Richard Moult
from his book of Tarot archetypes
titled Non Est Secundus Quia Unus Est
Poemandres translation by David Myatt
Corpus Hermeticum: Eight Tractates. 2017. ISBN 978-1976452369


Aristocracy, Anarchy, or Nihilism?

Baphomet O9A

O9A: Aristocracy, Anarchy, or Nihilism?

The Esoteric Hermeticism Of The O9A



A collection of Order of Nine Angles (O9A, ONA) texts most of which were issued since the publication, in 2015, of the seventh edition of The Complete Guide To The O9A and which collection compliments that practical and theoretical guide to the  seven-fold way of the O9A. As the title indicates, this collection is primarily concerned with the esoteric and ancient hermeticism that underlies the occult philosophy of the O9A.

The Hermetic Order Of Nine Angles


° Preface
° Aρρενόθηλυς: Alchemical And Hermetic Antecedents Of The Seven Fold Way
° The Pagan Order Of Nine Angles
° Baphomet: An Esoteric Signification
° ONA Esoteric Notes XLIX
° ONA Esoteric Notes XLVII
° ONA Esoteric Notes XLV
° Culling And The Code Of Kindred Honour
° Pathei-Mathos and The Order of Nine Angles
° A Mystic Tradition
° O9A Adversarial Action


Baphomet by Richard Moult

Alchemical And Hermetic Antecedents Of The Seven Fold Way
(pdf, 27 Mb)