Author: Boštjan Lovrat

Numeroscope: Alex Pretti and Chaldean Numerology

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On January 24, 2026, during a protest in Minneapolis, United States Border Patrol agents shot and killed an intensive care unit nurse, Alex Jeffrey Pretti, known as Alex Pretti. Footage of the incident and images of the unfortunate man spread around the world. Since his birth data are not available, we will analyze only his name.

In this partial numeroscope, the numbers 2, 6, and 8 are very strong. They indicate a gentle, kind, and somewhat more emotional character. The initials 18 and the consonant total of 18 in the surname also bring Martian energies, such as accidents and associations with weapons—thus certain aspects of aggression. A bright spot in his numeroscope is the number 24, which helped guide him toward a medical profession. Together with the Total Name Number (TNN) 56, it is clear that he was driven by a sincere desire to help others. Some people with a similar numeroscope might also be drawn to massage therapy or bioenergetics work.

The problem with his name numbers is that unlucky numbers predominate, and unlucky numbers tend to bring a difficult fate, complications, and even accidents. Of course, we must always keep in mind that date numbers provide important additional information, as do astrological influences. Ultimately, numerology holds true only to the extent that we are embedded in the matrix (and to the extent that a given numerological system is valid). In a state of deep meditation, for example, we are calm and step outside our mental and emotional limitations. In such a state, the influence of numerology and astrology weakens.

Is it visible in the partial numerological chart of Alex Pretti that he could become a victim of a shooting? Yes. His TNN is a form of the number 11, which can sometimes represent violence—though often it does not. However, in his consonant numbers, the numbers 8 (and 89) as well as 18 are present. Eight and 89 are Saturnian numbers, and Saturn rules physical defects, difficulties or limitations, illness, and physical or emotional suffering. 18 is a Martian number and as such can represent weapons, bleeding, accidents, gunfire, fire, explosions, and the like. This combination can also manifest through demanding situations such as “gunshot wounds,” “burns,” or a “damaged body.” The number 89, when combined with another 8, may not function favorably. We can expect that 89, as a number from the 17 series, may bring “negative news” or “negative fame.”

In numerological systems that carry real weight, the configurations in numerological charts should, in most cases, be reflected in real life—and vice versa. In this specific case, it appears that, at least regarding name numbers, only analysis at the consonant level establishes a clearer connection with gunfire and gunshot wounds. Standard Chaldean numerology analysis based on the overall numbers of the first name, last name, and TNN overlooks such configurations and is therefore less effective. Numerological classics such as Cheiro, Isidore Kozminsky, and Gerun Moore should therefore not be overly idealized. Their role in the development of modern Chaldean numerology should be acknowledged, but additional approaches must then be examined as well.

Source: Wikimedia Commons, File:Alex Pretti – VA portrait (enhanced).jpg

Sepharial’s Grid

~ Boštjan Lovrat ~ 2 Comments

In his book The Kabala of Numbers (1909), Sepharial published a special arrangement of numbers in a 3×3 matrix:

Based on my research, this is not necessarily Sepharial’s own invention, but it clearly belongs to the Chaldean tradition. However, since this grid was first published by Sepharial, I refer to it as “Sepharial’s Grid.”

This grid is derived from the Chaldean triangular groups:

1, 5, 7
3, 6, 9
2, 4, 8

These three groups originate in ancient Chaldean numerology and were published in modern times in 1908 by the Pythagorean numerologist Luo Clement in The Ancient Science of Numbers. It appears that someone may have combined this knowledge with the concept of the most masculine numbers -1 (the Sun), 3 (Jupiter), and 9 (Mars). As a result, the positions within the triangles 3–6–9 and 1–5–7 had to be adjusted, specifically by exchanging the positions of the numbers 1 and 6.

This grid may be of very ancient origin (a possibility I am currently investigating). It is also possible that Sepharial encountered it through Freemasonry, since the numerical arrangement of this grid can be interpreted through the Masonic symbol of the compass and the square. In the top row, the lowest number is placed in the center, with two higher numbers on the sides. In the second and third rows, the relationship is reversed. This produces the following pattern:

HIGHER – LOWEST – HIGHER
LOWER – HIGHEST – LOWER
LOWER – HIGHEST – LOWER

By connecting the first and second rows, we can draw the shapes of the letters V and Λ (Lambda). The letter V is formed by the numbers 3, 7, and 9, while the letter Λ is formed by 6, 1, and 5. Together, these shapes correspond to the Masonic image of the compass and the square. The same can be done with the first and third rows: here, the letter V is formed by the numbers 3, 8, and 9, and Λ by the numbers 2, 1, and 4.

Within this grid, Sepharial analyzed planetary conjunctions. He placed the digits of a person’s birth date (day, month, and the last two digits of the year) into the matrix. If two adjacent cells in the matrix were activated by the digits of the birth date, the relationship was interpreted as a conjunction between two planets. For example, the relationship between 4 and 8 was interpreted as a conjunction between the Sun and Saturn, while the relationship between 1 and 3 was interpreted as a conjunction between the Sun and Jupiter.

By the 21st century at the latest, Sepharial’s “Masonic” grid had become widespread in modern neo-Vedic numerology. Since older Indian sources from the 20th century do not mention this grid, we can conclude that its use in Indian numerology began only relatively recently, under the influence of Sepharial. It appears that Indian practitioners combined Sepharial’s 3×3 matrix with the concept of arrows, introduced into Pythagorean numerology in 1940 by Hettie Templeton. Following the example of Jyotish, the formations of these arrows were called yogas. Over time, some additional configurations were also classified as yogas, even though they do not appear in this matrix as straight arrows.

The KU Mantra and Root Chakra Mantras

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To activate the root chakra and the perineum, the Indian mantra LAM is commonly used. In China, the mantra BIN or BING is also used for this area. Another option is the mantra PAI, which has a broader effect, extending from the lower torso downward through the legs.

The mantra KU can also be used to stimulate the root chakra and the perineum. When this sound is used, the energy tends to move upward, which means it also partially affects the genital area, the abdomen, and the parts of the legs closest to these chakras. The effects of this mantra are therefore less focused on a single point and more distributed across a wider area.

Donald Trump and the Prediction of Illness in 2026 From the Perspective of Chaldean Numerology, Astrology, and Fortune Telling

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At the end of 2025, Peruvian shamans predicted that Venezuelan politician Maduro would be removed from power in 2026, and they also predicted that US President Donald Trump would become seriously ill.

Astrologer Celeste Brooks predicted that Trump would likely fall seriously ill after the February solar eclipse, while astrologer Lisa Stardust predicted the possibility of a rebellion against Trump.

What is my comment on all this? The US president is in his eighties, and few elderly people at this age are free of age-related problems. From a numerological perspective, the year 2026 brings him the numbers 58 (death, illness, challenge, or transformation), 51 (wounds, danger), 48 (sacrifice), and the unfavorable 4 (obstacles caused by a tendency to lead).  Therefore, numerologically, we can allow for the possibility of health problems developing.

According to Chinese astrology, we will soon enter the Year of the Fire Horse. Trump’s four pillars of destiny (the Chinese Bazi method) contain a lot of fire and very little personal earth, which basically cannot tolerate such an amount of fire. Such pillars are very difficult to interpret. There are ideas that this is a case of Follow the Resources, where fire is a favorable element and earth is unfavorable, and further ideas that this is a Dominant type, in which both earth and fire are favorable. But such weak earth cannot really be dominant. It is more of a pact between fire and earth: earth gives way to fire, and fire lets it live in return. Trump is under the less favorable influence of water from multi-year cycles, while at the same time this year has extremely concentrated fire energy. Could this pose health problems for an older person? Resources and water represent the immune system, while fire represents, for example, blood, the heart, the brain, and the circulatory system.

Let me put it this way. Neither numerology, astrology, nor energy readings can truly predict what will happen to a person or activity. They can only predict a certain probability that things will go in a certain direction. But nothing more than that. Today, people use advanced medical solutions, relaxation techniques, physiotherapy, bioenergy, energy training, and some continue to push forward with strong personal will, inner faith, and awareness… Therefore, as a rule, I do not engage in personal analysis of possible future events. Such predictions can also cause unfavorable self-fulfilling prophecies in unstable individuals. What exists beyond the limitations of this matrix? Perhaps it is time to consider how much we are truly limited by given situations.

I wish us all a glimpse of eternity in our lives. Best regards. 

Can the Term AMEN Be Used as a Mantra?

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The word AMEN can certainly be used as a mantra. It is well known that some people use this word as a substitute for the Indian mantra OM or AUM. The root AM is phonetically very similar to AUM. At the same time, the use of the sounds M and N is similar to words such as MANI and MANEE, which are associated with the brain and the head.

For this reason, AMEN is expected to have an effect on the crown chakra, Lalāṭa (the third eye), and Ajna (the brow chakra). We can therefore say that this word may be used at least as a mantra for the head area, provided that one simultaneously focuses attention on this region. Instead of AMEN, one may also use AMN or AMUN, with practically the same effects. Interestingly, AMEN/AMUN is also the Egyptian name of the Creator God.

The sound AM causes a strengthening of fresh energy in the head and its expansion outward, while EN causes a downward movement of energy, which typically flows down the front along the central line. Such expansion and movement of energy can create an elephant-like energetic structure in the aura—expanded ears, an enlarged head, and a downward flow that may take the form of an elephant’s trunk. Although I am not a Hindu, I therefore sometimes refer to this mantra as the “mantra of Ganesha”.

When using this mantra in the head area, caution is necessary, as with any form of energetic work involving the head. People with high blood pressure, heart conditions, or mental health issues should not practice it, or should at least ensure that after using the mantra the energy is sufficiently directed downward, at least to the abdomen, so that no sensation of pressure remains in the head.

Why Does a Numerological Chart Need to Be Strong?

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If favorable numbers and favorable relationships prevail in a numeroscope, the numerological chart is, generally speaking, strong. If unfavorable numbers and unfavorable relationships prevail, the chart is weak. This does not mean that all numbers must be strong or that all relationships must be favorable. What matters is that such configurations dominate.

This image was created by ChatGPT

Why is the strength of the chart important? When a chart is strong, there is more harmony and a greater capacity to resolve difficulties. Individual less favorable numbers and less favorable relationships in such a numeroscope represent challenges that can actually enable—and even stimulate—development and the acquisition of experience and knowledge. When a chart is weak, however, there may be too many obstacles. These obstacles no longer function as creative challenges but instead become an overwhelming burden that can block a person and prevent the development of their potential.

We can observe this on a concrete example involving the relationship between the numbers 3, 5, and 8. These are numbers associated with money. The number 3 represents money, maritime affairs, and banks; 5 represents fast deals and trade; and 8 represents long-term business, factories, and large corporations. However, the relationships between 3 and 5, as well as between 5 and 8, are challenging.

If the chart is strong and the sequence of numbers 3, 5, and 8 appears in it, the person can learn a great deal about money and business and, based on experience, may become successful. Along the path to success, they may encounter several tests. If the chart is too weak, however, the presence of this numerical sequence increases the risk of traffic accidents as well as financial setbacks.

Mantra YESH

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This will be a very concise contribution. The mantra YESH comes from the Jewish personal name Yeshua (Jesus). It represents wholeness, strengthening, amplification, harmony, and development.

A special feature is that the vowel E must be pronounced here as a close-mid front vowel, the so-called “narrow e” (IPA symbol: [e]). English does not have this sound. In German, it can be found for example in the word See, and in French in the word été. You can listen to the pronunciation of this sound on Wikipedia.

That’s it.

On the Alchemy of Increasing Numerical Value: The Augmentation of Name Numbers in the Danish Neo-Chaldean School

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In 1926, Chaldean numerologist Cheiro published the idea that in certain cases it is necessary, through a process of combining numbers, to uncover a special active number—a two-digit number with a particular influence. The idea was to reduce the numbers of personal names, surnames, and certain honorific titles to the basic numbers from 1 to 9 and then add them together. If the result is less than 10 and the day of birth is also less than 10, the two are added together in order, if possible, to obtain a compound number. This does not always occur, but when it does, Cheiro proposed that this number be treated as the key number in the analysis of the entire numeroscope.

For example, the name numbers for Anna Kay yield a 3 for the first name (the essence of 12) and a 4 for the surname. Their sum gives a Total Name Number (TNN) of 7, which is a single-digit number. Let us assume that she was born on the 5th of the month. Adding the TNN 7 and the birth day 5 gives 12, which is a compound number. According to Cheiro, this number then becomes the most important number in the chart. Cheiro never named this procedure in his publicly available works.

Some Danish numerologists refer to this process as the “augmentation of numbers,” but they take it one step further than Cheiro. If a personal name or a surname has a value below 10, it must also be augmented using the birth day (reduced to its single-digit essence). Unlike Cheiro, they are not concerned with whether the birth day is a number below 10 or between 10 and 31. In the augmentation process, they always use the vibrational key, or essence, of the birth day. If the result, even after augmentation, is still below 10, they simply add 9 in order to obtain a compound number with the same vibrational key and the next higher value.

In the case of our Anna Kay, this would mean accepting the number 12 for Anna, while the surname Kay, which yields the number 4, would need to be augmented using the birth day 5. This results in 4 + 5 = 9. Since this number is still below 10, we add another 9 and obtain the compound number 18. When we then add the essences of the first name and surname, we again arrive at 12, namely: 3 + 9 = 12. In this case, the result is the same as with Cheiro’s approach—but this is not always so.

If Anna Kay had a daughter named Saly, matters would become more complicated. The name Saly has an essence of 8, and the surname Kay again has an essence of 4. Let us assume she was born on the 17th of the month. Under Cheiro’s approach, the TNN would simply be calculated by adding the essences: 8 + 4 = 12. The key number would therefore be 12. In the Danish approach, however, the name Saly would be augmented with the essence of the birth day, resulting in 8 + 8 = 16. The surname Kay would likewise be augmented to 4 + 8 = 12. The total name number would then be 10, 28, or 73, depending on the technique used. In other words, the TNN would be entirely different from the one Cheiro would have obtained.

Some even claim that the Danish approach is in fact the original form of Chaldean numerology. This, however, is very unlikely. One of the earliest examples of the application of Chaldean numerology to names is the famous riddle of the number of the Beast, which among other things represents the name of Emperor Nero. As NRVN QSR it corresponds to the number 666, and as NRV QSR to the number 616:

N (Nun) = נ = 50
R (Resh) = ר = 200
V (Vav) = ו = 6
N (Nun) = נ = 50

Q (Qof) = ק = 100
S (Samekh) = ס = 60
R (Resh) = ר = 200

Total: 50 + 200 + 6 + 50 + 100 + 60 + 200 = 666.

However, when using reduced values, the name Neron yields the number 18 (NRVN = 18), while the imperial title yields only 9 (QSR = 9). Nero was born on the 15th of the month, with an essence of 6. The imperial title would therefore have to be augmented to 9 + 6 = 15. The emperor’s TNN would then be 15, 24, or 96, depending on the technique used. Yet in antiquity, the name of Emperor Nero was not interpreted in this way, but rather as 18, or—when using standard values—as 666 (where 3 × 6 again equals 18).

When Cheiro analyzes the name of Queen Mary (Mary of Teck), he likewise does not augment the name. QUEEN MARY yields 22 and 8. She was born on the 26th of the month, with an essence of 8. According to the Danish approach, the name Mary would be augmented to 8 + 8 = 16. The final values would then be 22 and 16, which numerologically produce a TNN of 11, 38, or 47, depending on the technique applied. Cheiro, however, defined the TNN in his analysis as the sum of the essences 4 and 8, resulting in 12. Cheiro therefore did not use the augmentation approach employed by the Danish neo-Chaldean school.

August Darius Danielsson, the original author of the Danish neo-Chaldean school, claims that he received knowledge of Chaldean numerology around 2014 from an unnamed Iranian master who showed him ancient Persian cuneiform tablets. These tablets allegedly referred to Chaldean numerology. Yet on Danielsson’s own pages we can also read descriptions of compound numbers up to 52 that are said to appear on these tablets—and these descriptions are identical to Cheiro’s, which themselves were an expansion of Sepharial’s descriptions from 1895. It would therefore appear that someone in the 20th or early 21st century traveled back in time to the Achaemenid era and produced tablets containing 20th-century material—or else someone simply made the whole story up. I am not claiming that this was Danielsson or his alleged teacher. The window for such a fabrication opened as early as 1926 with the publication of Cheiro’s Book of Numbers. If descriptions of compound numbers are falsely presented as Persian tradition, how can we trust the same source when it claims that number augmentation, the structures of the Human Self, Higher Self, and Highest Self, as well as daily and yearly ranks, are authentic traditions of ancient Persia? No known historical source prior to 2014 describes or explains these concepts.

Personally, I do not use the described “Danish-style” augmentation. I also apply Cheiro’s approach only partially. Numbers tell their story even without this added complexity. At times, a somewhat more conservative stance is more appropriate—and less risky.

Sources:

  • Cheiro: Cheiro’s Book of Numbers (for the analysis of the name Queen Mary)
  • The Bible (for information on the number of the Beast, 616 or 666; among known proposals, only the name of Emperor Nero fits both)
  • Numerology Toolbox – Calculator. This calculator allows examples of calculating the Human Self, Higher Self, and Highest Self using the rule of augmentation. You can simulate these examples in the Numerology Toolbox and independently infer the augmentation rule being applied.

The Luo Shu Grid in Chaldean Numerology — But Does Such an Approach Work?

~ Boštjan Lovrat ~ 2 Comments

The Luo Shu (洛书; in an older Latinized spelling: Lo Shu) is a 3×3 matrix with a special arrangement of numbers. Only those vertical, horizontal, or diagonal lines that include the central number 5 add up to 15, which represents wholeness. In China, this diagram appears in Feng Shui, where it is used to assign elemental influences to the eight directions and to define specific numerological configurations within the sectors of a structure (Fei Xing).

The idea of connecting the Luo Shu grid with Western numerology is relatively recent. Pythagorean numerologists developed the concept of “arrows” based on the standard matrix of lines (1, 2, 3; 4, 5, 6; 7, 8, 9; 1, 4, 7; 2, 5, 8; 3, 6, 9; 3, 5, 7; and 1, 5, 9). In 1998, Richard Webster interpreted these arrows through the Chinese Luo Shu grid (lines 8, 3, 4; 1, 5, 9; 6, 7, 2; 4, 9, 2; 3, 5, 7; 8, 1, 6; 4, 5, 6; 8, 5, 2).

In recent years, Indian numerologists have been promoting the use of the Luo Shu grid within Chaldean numerology. One gets the impression that this represents one of the greatest discoveries of modern numerology. But is that really the case? The lines 1, 5, 9; 3, 5, 7; 4, 5, 6; and 8, 5, 2 are duplicated triplets from the standard matrix. Their interpretation does not depend on the Luo Shu grid as a crucial tool, and in roughly half of the cases, this therefore represents nothing new.

As for the use of the remaining triplets and of Chinese numerology in general within Chaldean and Pythagorean numerology, we must bear in mind that Chinese numerology developed in a very specific way. For example, nothing suggests that the number 4, as a form of yin wood in the Later Heaven arrangement and yin metal in the Early Heaven arrangement, resembles our conventional Western four; nor that the number 1, as a form of the water element in the Later Heaven arrangement and as a form of earth in the Early Heaven arrangement, resembles our fiery Western one. Furthermore, in China the number 1 is associated with Mercury in the Later Heaven arrangement and with Saturn in the Early Heaven arrangement. In the West, however, both Pythagorean and Chaldean numerology associate the number 1 with the Sun. The number 4 is associated with Jupiter in the Later Heaven arrangement and with Venus in the Early Heaven arrangement. In the West, the same number 4, like the number 1, is associated with the Sun, as well as with Uranus and the North Lunar Node.

I am not claiming that there is no common ground between Chinese and Western interpretations of numbers. Nor am I claiming that the Luo Shu square has no effects in Feng Shui. However, Chaldean and Pythagorean numerologists who apply Chinese techniques in new ways should explain the elemental nature of numbers in the Luo Shu grid and in Western numerology, as well as the relationship between them, and they should also clarify the conceptual differences in how numbers are linked to planets. What purpose does the Luo Shu grid serve in Feng Shui? And what purpose does the Luo Shu grid serve when applied to date-based and name-based numbers?

Personally, I do not use the arrows of the Luo Shu grid. At present, there are no satisfactory theoretical explanations in the public domain that would establish a bridge between East and West. The desire of Indian numerologists to present such a bridge is probably sincere. Unfortunately, that alone is not enough.

The Chaldean Formula for Personal Years, Months, and Days?

~ Boštjan Lovrat ~ 2 Comments

In Pythagorean numerology, the Pythagorean technique for predicting personal years, months, and days has become firmly established. This technique starts with the day and month of birth. The current year is then added to this base to obtain the personal year number. Next, the current month is added to the personal year to produce the personal month number. Finally, by adding the current day to the personal month, we arrive at the personal day number.

Unfortunately, my experience with this technique has not been very positive—and I am putting that very mildly. I do, however, understand why this prognostic approach became so popular. It promises the calculation of a specific number for every single day, month, or year, which is, of course, extremely appealing to professional numerologists.

It is therefore not surprising that many Chaldean numerologists also use it. Modern Chaldean numerology is somewhat on the defensive here, as Cheiro steered it toward finding connections with palmistry and astrology and did not trust Pythagorean ideas of this kind. As a result, the Pythagorean system overtook the Chaldean one in numerological forecasting sometime between 1925 and 1931.

In Chaldean numerology, personal influences are primarily focused on the day of birth and not on the month number. Fundamental personalized influences can therefore be obtained by starting from the day number without taking the birth month into account. We add the digits together, which also allows us to evaluate compound numbers. In this way, we obtain a kind of “Chaldean” personal year, month and day:

Personal Year = day of birth+ current year
Personal Month = personal year + current month
Personal Day = personal month + current day

The numbers obtained in this way show a higher correlation with an individual’s life compared to the Pythagorean approach. Even so, they are still rather weak numbers, unfortunately.

We should also not forget the technique in which the Total Name Number is combined with the current year, producing a special Chaldean form of the personal year. However, in this approach, it appears that we cannot continue on to the personal month and then to the personal day.