ON THE NUMBER 451
(The true nature of the A.`. A.'.)
Publication in Class
ORDO ARGENTUM ASTRUM
by: Anthra Andromda
The number is a very interesting one
indeed. Originally suggested by David Cherubim, in connection with the
"true" meaning of the initials A.`. A.'.. At first glance there
doesn't seem to be much there...BUT!
451 = 4 + 5 + 1 = 10 = 1.
A glyph of the cycle. The monad starting
its trek through experience in the infinite body of Nuith and returning to this
451 = ATh HADM. The essence of Man. Also
Ath ADMH (a Temurah), The essence of the attained Man.
ADMH also means "Red Earth" in
the traditional sense. However, there is a rather 'new' qabalistic operation at
work here, that of fusing or synthesis. That of two words joining to make a new
one (or an old one) with a new meaning. Here we have 'ADM' and 'MH'. Both words
add to 45, which may be a key to the way things are working here. ADM, Man and
MH, Yetzirah. In this case we have man identified with Yetzirah to which he
aspires. Crowley says of this number, "Thus 45 baffles the accuser, but
only by affirmation of progress. It cannot help that progress."
Quite true, it baffles! ADMH is 50, and
is "red earth". This would seem to have little to do with the
foregoing. However, consider this; in the word ADMH we have the 'H' appended.
This would place the number five behind the Man, and would have the effect of
giving him motion in a forward direction (indicating progressive motion).
When the number 451 is divided by the
number 51 (451/51) the result is 8.02. Perhaps not much here, but! The number
802 is twice that of 401 (essences) and is defined in 'Sepher Sephiroth' as;
"401 X 2 = The Reflection of 401, which is the (Th a), alpha and
omega". It also refers to the three grades of A.`. A.'. above the abyss.
As to the number 8.02; the number 8 is that of Ch = Chith = 418. And the 2
represents the 'extended' monad proceeding from the infinitely small and
un-extended point. Thus it is representative of the 'human' Star, the true
essences of Man that aspires to the higher, or in Enochian terms; That Star
(monad) that aspires, and is driven, to a higher place in the hierarchy of the
Universe. This is accomplished by the motion imparted to it by the 'H' which
gives the Star motion so that it may gain in experience.
Now, 401 = 5 = Motion. And, 50 = 5 =
Motion, and is also the 14th letter of the Hebrew alphabet; Nun. The mystic number
of 'Nun' is 300, which is the number of the 21st letter of the Hebrew alphabet
'Sh' Shin. Shin refers Yetziratically to fire, and is symbolic of the 'Holy
Spirit' and therefore is the letter and number of 'Spirit'. Spirit is
unmanifested energy, and matter is manifested energy (another possibility for
the 2 of 8.02) which is, in a sense, the whole nature of Man. This duality of
man is shown in dual nature of his motion. The 401 which is the essences of his
motion (the higher) and the 50 which is the manifestation of this motion.
CROWLEY'S ESSAY on MAN.
"The Mind of the Father riding on
the subtle guiders which glitter with the inflexible tracings of relentless
"What is man, that thou art mindful
Man being the subject of these Essays,
it is first proper to explain what will be meant therein by the word.
Man is a microcosm: that is, an image
(concentrated around the point of consciousness) of the macrocosm, or Universe.
This Theorem is guaranteed by the hylo-idealistic demonstration that the
perceptible Universe is an extension, or phantasm, of the nervous system.
It follows that all phenomena, internal
and external, may be classified for the purpose of discussing their observed
relations, in any manner which experience may show to be the most convenient.
(Examples: the elaborate classifications of science, chemical, physical, etc.,
etc. There is no essential truth in any of these aids to thinking: convenience
is the sole measure.) Now for the purposes of analysing the spiritual nature of
man, of recording and measuring his experiences in this kind, of planning his
progress to loftier heights of attainment, several systems have been devised.
That of the Abhidhamma is on the surface alike the most practical, the most
scientific, and the most real; but for European students it is certainly far
too unwieldly, to say nothing of other lines of criticism.
Therefore, despite the danger of
vagueness involved in the use of a system whose terms are largely symbolic, I
have, for many reasons, preferred to present to the world as an international
basis for classification, the classico-mathematical system which is vulgarly
and erroneously (though conveniently) called the Qabalah.
The Qabalah, that is, the Jewish
Tradition concerning the initiated interpretation of their Scriptures, is
mostly either unintelligible or nonsense. But it contains as it ground-plan the
most precious jewel of human thought, that geometrical arrangement of names and
numbers which is called the Tree of Life. I call it the most precious, because
I have found it the most convenient method hitherto discovered of classifying
the phenomena of the Universe, and recording their relations. Whereof the proof
is the amazing fertility of thought which has followed my adoption of this
Since all phenomena soever may be
referred to the Tree of Life (which may be multiplied or subdivided at will for
convenience' sake) it is evidently useless to attempt any complete account of
it. The correspondences of each unit -- the Ten Sephiroth and the
Two-and-Twenty Paths -- are infinite. The art of using it consists principally
in referring all our ideas to it, discovering thus the common nature of certain
things and the essential differences between others, so that ultimately one obtains
a simple view of the incalculably vast complexity of the Universe.
The whole subject must be studied in the
Book 777, and the main attributions committed to memory: then when by constant
use the system is at last understood -- as opposed to being merely memorized --
the student will find fresh light break in on him at every turn as he continues
to measure every item of new knowledge that he attains by this Standard. For to
him the Universe will then begin to appear as a coherent and a necessary Whole.
For the purpose of studying these Little
Essays, it will be sufficient if a bare outline of the Cosmic Theory which they
imply be given: but it may be added that, the fuller the omprehension of the
Tree of Life which the reader brings to them, the clearer will their thought
appear, and the more cogent their conclusions.
This is the quintessential principle of
the Soul, that which makes man at the same time identical with every other
spark of Godhead, and different (as regards his point-of-view, and the Universe
of which it is the centre) from all others. It is a Point, possessing only
position; and that position is only definable by reference to co-ordinate axes,
to secondary principles, which only pertain to it per accidents, and must be
postulated as our conception grows.
This is the Creative Impulse or Will of
Jechidah, the energy which demands the formulation of the co-ordinate axes
aforesaid, so that Jechidah may obtain self-realization, a formal understanding
of what is implicit in its nature, of its possible qualities.
This is the faculty of understanding the
Word of Chiah. It is the intelligence or intuition of what Jechidah wishes to
discover about itself.
These three principles constitute a
Trinity; they are one, because they represent the being, and apparatus which
will make the manifestation possible, of a God, in manhood. But they are only,
so to speak, the mathematical structure of man's nature. One might compare them
with the laws of physics as they are before they are discovered. There are as
yet no data by whose examination they may be discerned.
A conscious man, according, cannot
possibly know anything of these three principles, although they constitute his
essence. It is the work of Initiation to journey inwards to them. See, in the
Oath of a Probationer of A.`. A.'. "I pledge myself to discover the nature
and powers of my own Being."
This triune principle being wholly
spiritual, all that can be said about it is really negative. And it is complete
in itself. Beyond it stretches what is called The Abyss. This doctrine is
extremely difficult to explain; but it corresponds more or less to the gap in
thought between the Real, which is ideal, and the Unreal, which is actual. In
the Abyss all things exist, indeed, at least in posse, but are without any possible
meaning; for they lack the substratum of spiritual Reality. They are
appearances without Law. They are thus Insane Delusions.
Now the Abyss being thus the great
storehouse of Phenomena, it is the source of all impressions. And the Triune
Principle has intended a machine for investigating the Universe; and this
machine is the fourth Principle of Man.
This may be translated Mind, Spirit, or
Intellect: none of these is satisfactory, the connotation varying with every
writer. The Ruach is a closely-knitted group of Five Moral and Intellectual
principles, concentrated on their core, Tiphareth, the Principle of Harmony,
the Human Consciousness and Will of which the four other Sephiroth are (so to
speak) the feelers. And these five principles culminate in a sixth, Da(acu)ath,
Knowledge. But this is not really a principle; it contains in itself the germ
of self-contradiction and so of self-destruction. It is a false principle: for.
as soon as Knowledge is analysed, it breaks up into the irrational dust of the
Man's aspiration to Knowledge is thus
simply a false road: it is to spin ropes of sand.
We cannot here enter into the doctrine
of the "Fall of Adam," invented to explain in parable how it is that
the Universe is so unfortunately constituted. We are concerned only with the
All these mental and moral faculties of
the Ruach, while not purely spiritual like the Supernal Triad, are still, as it
were, "in the air." To be of use, they need a basis through which to
receive impressions, much as a machine requires fuel and fodder before it can
manufacture the article which it is designed to produce.
This is usually translated the
"Animal Soul." It is the vehicle of the Ruach, the instrument by
which the Mind is brought into contact with the dust of Matter in the Abyss,
that it may feel it, judge it, and react to it. This is itself a principle
still spiritual, in a sense; the actual body of man is composed of the dust of
Matter, temporarily held together by the Principles which inform it, for their
own purposes, and ultimately for the supreme purposes of self-realization of
But Nephesch, devised as it is with no
other object that the direct traffic with Matter, tends to partake of its
incoherence. Its faculties of perceiving pain and pleasure lure it into paying
undue attention to one set of phenomena, into shunning another. Hence, for the
Nephesch to do its work as it should, it requires to be dominated by the
severest discipline. Nor is the Ruach itself to be trusted in this matter. It
has its own tendencies to weakness and injustice. It tries every trick -- and
it is diabolically clever -- to arrange its business with Matter in the sense
most convenient to its inertia, without the smallest consideration of its duty
to the Supernal Triad, cut off as that is from its comprehension; indeed,
unsuspecting as it normally is of its existence.
What then determines Tiphareth, the
Human Will, to aspire to comprehend Neschamah, to submit itself to the divine
Will of Chiah? Nothing but the realization, born sooner or later of agonizing
experience, that its whole relation through Ruach and Nephesch with Matter,
i.e.,with the Universe, is, and must be, only painful. The senselessness of the
whole procedure sickens it. It begins to seek for some menstruum in which the
Universe may become intelligible, useful and enjoyable. In Qabalistic language,
it aspires to Neschamah.
This is what we mean in saying that the
Trance of Sorrow is the motive of the Great Work.
This "Trance of Sorrow" (which
must be well-distinguished from any petty personal despair, and
"conviction of sin," or other black magical imitations) being cosmic
in scope, comprehending all phenomena actual or potential, is then already an
Opening of the Sphere of Neschamah. The awareness of one's misfortune is itself
an indication of the remedy. It sets the seeker on the right road, and as he
develops his Neschamah he soon attains other Experiences of this high order.
Her learns the meaning of his own true Will, to pronounce his own Word, to
identify himself with Chiah.
Finally, realizing Chiah as the dynamic
aspect of Jechidah, he becomes that pure Being, at once universal and
individual, equally nothing, One, and All.
It is of the essence of the Ideas of the
Supernal Triad that the Laws of Reason which apply to intellectual functions
are no longer operative. Hence it is impossible to convey the nature of these
Experiences in rational language. Further, their scope is infinite in every
direction, so that it would be futile to attempt to enumerate or to describe
them in detail. All that one can do is to note the common types in very general
language, and to indicate what experience has shown to be the most useful main
lines of research.
The Quest of the Holy Grail, the Search
for the Stone of the Philosophers -- by whatever name we choose to call the
Great Work -- is therefore endless. Success only opens up new avenues of
brilliant possibility. Yea, verily, and Amen! the task is tireless and its joys
without bounds; for the whole Universe, and all that in it is, what is it but
the infinite playground of the Crowned and Conquering Child, of the insatiable,
the innocent, the ever-rejoicing Heir of Space and Eternity, whose name is MAN?
In Enochian Physics Man is known as 'the
monad', we shall discuss the nature of the monad or 'Star' from the Enochian view.
In conjunction with the Cosmic Planes
and Elements Model, Enochian Physics proposes the Enochian Monad Model. These
two models are not meant to be independent, rather they are inclusive and are
only separated for convience.
A monad is defined as an indivisible
unit (Hadit), but, is used in the sense that a monad is the infinitely small
conscious point of every entity. The only difference between monads is
experience. Giordano Bruno taught that the monad was the ultimate spiritual
particle and that all entities had a monad at their center, the core of their
being. Every monad is monastic above the first Aethyr (LIL), and is dualistic
below. This duality takes many forms as the monad manifests itself downward.
Basically, it consists of a subjective self in the center of an objective
world. Figure 2 shows a pictorial representation of this model.
- Man, and every entity (thing) in
existence, is in his (its) essence a monad. This monadic essence expresses
itself as a subjective 'I' and an objective 'NOT-I'.
- A monad's geometric equivalent is
the sphere. The center is the 'I'. The surface of the sphere is the
- The 'I' is conscious individuality.
- The 'NOT-I' is the world in which
the 'I finds itself at any given point in time and space.
- Every geometric point in space is
an 'I-NOT-I' monad in some stage of self-expression.
- Any 'I' can communicate with any
other 'I' only in so far as their 'NOT-I's' intersect.
- A world is defined as a set of
intersections of a host of 'NOT-I's' at any given point in time and space.
- Subsets of 'I's' are mutually
- Subsets of 'NOT-I's' may be either
exclusive or inclusive.
- The monadic essence of each monad
allows multitudinous expression, but no 'I' can ever separate itself from
or exist independently of its 'NOT-I'.
THEOREMS OF ENOCHIAN PHYSICS.
- Every person is an 'I-NOT-I' monad.
- Every point in space is a consciousness
- Energy flows from one cosmic plane
or sub-plane to an adjacent cosmic plane or sub-plane through Laya
centers, dimensionless points of space which serve as channels for the
flow of energies and forces.
- Spirit is unmanifested energy. Matter
is manifested energy.
- Every manifestation within space
and time is dualistic.
- Space, time, and consciousness come
into existance simultaneously.
- Every energy field and every force
in our universe is directed by the True Will.
THE FORCES OF MAGICK.
There are six Magickal forces that are
manifested in existance. These six forces, by necessity, manifest in dual
triads, the upper, and the lower.
THE UPPER TRIAD
- Divine Force. This is said to be
the "Supreme Force" relative to our universe. This so-called 'Supreme
Force' is known as 'The TRUE WILL'. It is the 'Divine' driving force of
- Creative Force. The Kundalini of
Eastern thought, manifesting, below the Abyss, as electromagnetic energy.
- Thought Force. This is the occult
force that often takes the form of projection, and continually projects
fundamental subjective ideas of the 'I' outward into the 'NOT-I'.
THE LOWER TRIAD;
- Mind Force. This force should
properly be called 'Intellectual', and would be attributed to Mercury.
This is the reasoning and logical powers of the intelligent entity. This
force also includes all of the senses.
- Will Force. This is the lower
manifestation of the 'Divine Force'. This force is what drives us in a
physical sense, it is our outer needs and desires. It is what most 'men'
perceive as their 'will', however it is frequently the opposite side of
the 'Will Duality'.
- Word Force. Words and Letters, speech
and physical action make up this aspect of the magickal forces. It is the
power of sound, which has long been known in the west. God is said to
create by uttering His Word. Consider this; some politicians are virtual
masters of this magickal force.
As can be seen there is little real
difference between the Enochian view of man and that of the Thelemic Magician,
with the main differences being that of nomenclature. It can also be seen that
the six 'magical forces' generally correspond to the five divisions of man as
set forth by Crowley, with the exception of the sixth 'force'. This extra point
is comprised of the actions performed by the first five. If we think of man as
a hexagram, instead of a pentagram, we have the four elements, spirit, and
The elements and spirit make up the
essential man, but he is still static. With the addition of the sixth, he
becomes dynamic, capable of experience. It is then this 'man' that has the
'essences of man', for until he becomes dynamic by virtue of his motion, and
gains in experience, he is incapable of attainment.
As was stated above, Man's aspiration is
to a higher place in the hierarchy of the universe. Here then are the Laws of
Hierarchies, they will show, though perhaps not directly, how this ascension (attainment)
is made possible.
Law of Hierarchies. From the highest
realms of spirit to the lowest levels of matter, everything in between is
composed of a host of gods, monads or life atoms arranged in a myriad of
The following rules apply:
- All aggregates are composed of
hierarchies. All things, save Hadit, are aggregates. We see in our world
complete structures, which are composed of molecules, atoms, and
sub-atomic particles in one direction. And planets, solar systems, and
galaxies in another. Thus science has enabled us to see, on a mundane
level, that our physical universe is composed of some basic
- hierarchies. Though from rules 3
and 4 we see that these hierarchies continue unto infinity.
- For every hierarchy there is a
governing ruler or hierarch. On our personal level we have that which is
referred to as our Holy Guardian Angel. As we descend to the atomic level,
we have the nucleolus< of the atom. Each component of that atom has, in
turn, its own hierarch. In our worldly governments we see examples of
these hierarchs; mayors, governors, presidents, etc. And we can begin to
see our place in the physical manifestation of these hierarchies. We are
also members of hierarchies on less physical, or spiritual levels, though
little is known of these.>
- Hierarchies descend infinitely into
matter. Again, from our 'middle world, we see the manifestation of yet
smaller structures or hierarchies, which descend to the smallest particles
which science is able to see or theorize.
- Hierarchies ascend infinitely into
spirit. On these levels little is known, science has or can not enter into
the realm of spirit. We do know, however, that our own personal hierarch
is our H.G.A., and that logically we are but a component part of some yet
higher structure or hierarchy.
- The universe has a hierarchical
structure, interlinking groups of entities living and working together. If
we look sky-ward we can begin to see something of this structure on a
physical level. Out stellar universe is made up of planets, solar systems,
stellar clusters, galaxies, and on and on. While earth is not yet working
with other groups of entities on a stellar level (as far as we are allowed
to know), it is clear that we must share the same stellar environment with
others. We can, however, observe this 'working together' here on planet
earth. We can see the governments of cities, counties, states, and
countries working toward what is perceived as the common good (at least in
- Hierarchies are born, evolve, and
die. The best example of this, I think, is ourselves. We are born into
this world, grow and experience (evolve) over some period of time then
die, this is all a part of what we call 'life'. Other examples of this
rule may be seen in various extinct forms of animal life, which came into
existance, evolved over time, then died out. We can also see examples on
the stellar level, stars which are born from collections of gases, grow
and evolve into fiery furnaces, then die out.
- Worlds are created by hierarchies
of cosmic builders and architects acting together.
- Every world contains hierarchies of
recorders who constitute the forces of karmic history.
- The cosmic elements and planes are
composed of countless hosts of evolving hierarchies.
These last two rules are for the most
part redundant (see 3 and 4 above); they serve to stress the fact that
hierarchies do, in fact, extend infinitely in all directions.
11.) Every hierarchy is composed of a
host of smaller hierarchies.
12.) Every hierarchy is a component part of a larger hierarchy.
Thus we have the Enochian view on the
nature, place, and path of Man. To better understand this mystery of the true
meaning of A.`. A.'. and this nature of man we may now look at some of the
Temurahs of the number 451.
These are; 451, 415, 541, 514, 145, and
154. We shall start with the least of these.
The number 145; In Sepher Sephiroth it
is defined as the numerical value of the 13 paths of the Beard of
The number 154; Again from Sepher
Sephiroth; it is 'Elohim of Loves', and we are referred to the number 149. The
reference in 149 is to 'The living GODS'.
In these two numbers we have references
to Man and this 'Starry' nature. Though in the number 149 it is perhaps more
direct. 'The living GODS', indeed, the most tangible link between man and GOD
is this 'Starry' essence. Both Man and ANY GOD that one cares to think of are
at the core one and the same, that is to say, that we are all made of the same
stuff, we are all MONADS at some level of evolution. But, on we go.
The number 415; Still again from Sepher
Sephiroth. The number is that of the Voice of the Chief Seer and also 'The Holy
Still again subtle references to this
'Star' nature which we have already examined.
The number 514 and 541. Here are
references that are a bit more obscure. 514 gives reference to 'KABBALA
DENUDATA', a reference that unfortunately I will have to pass on due to a
mis-fortune beyond my control. The number 541 refers to 'Israel', which at
first may seem strange, but, historically Israel is/are 'Gods' chosen people.
We may take this to mean 'Free Man' in the Thelemic sense. The number is thus
indicating Man, or rather those Men that have risen above the slavery of the
old aeon and have begun to ascend/aspire to Yetzirah. Those Men who have
realized some small part of their true essence.
So then! Just what he hell is the true
meaning of the initials A.`. A.'. and the number 451? It is no more and surely
no less than the MONAD! Though others may use different words and different
systems to explain this, their meaning will of necessity be the same.
Corsi I Oma Vrelp.