Author: Boštjan Lovrat

Five Healing Sounds

~ Boštjan Lovrat ~ Leave a comment

1. INTRODUCTION

The Five Healing Sounds are based on the names of the five tones of the Chinese musical scale: GONG, SHANG, JUE/JIAO, ZHI/ZHENG, and YU. Each of these sounds is associated with one of the five elements: Wood, Fire, Earth, Metal, and Water.

Wood represents new beginnings and growth; Fire represents culmination and activity. Earth is associated with the search for balance, Metal represents decline and contraction, while Water represents dispersion and stillness. Water nourishes Wood, Wood fuels Fire, Fire produces Ash (Earth), Earth contains Metal ores, and Metal minerals enrich Water. This is the cycle of support. If we move two elements forward in the cycle, however, we obtain forces of pressure, threat, or attack. Water extinguishes Fire, Fire melts Metal, a Metal axe cuts down a tree, plants deplete the Earth, and Earth can contain Water.

The five elements create an inverted pentagram. It is an ancient earth symbol that only acquired an evil reputation in the Middle Ages

The Five Sounds are used to activate the energy of individual organs associated with these elements or to help regulate the emotions associated with them. They may be spoken aloud or repeated mentally. When pronouncing the sounds, we do not use the musical pitch they represent. Instead, we use them as mantras.

In 2004, I was introduced to the Five Healing Sounds by my former teacher, Lea Zgonik Cestnik. We used the sequence KONG, SHANG, CIAO (JIAO), ZHENG, and YU, corresponding to the sequence of the elements Earth, Metal, Water, Wood, and Fire. We combined the mantras with two additional sounds, SHAO and T’AI, to facilitate the circulation of energy and to cleanse the organs, followed by filling them with refreshed subtle energy, or Qi. We always began with the Earth element and ended with the Fire element. The sounds were practiced aloud and drawn out, without distinguishing between tones, while using specific hand positions.

JIAO/CIAO exercise. Source: WikimediaCommons,
File:Tsiao Sound Exercise.PNG

2. HISTORY OF THE FIVE SOUNDS

The Qigong practice of the Six Healing Sounds is generally well known around the world: Xu for the liver, He for the heart, Hu for the spleen, Si for the lungs, Chui for the kidneys, and Xi for the Triple Burner and Pericardium. Both forms of healing sounds originated in China. The Six Healing Sounds are first mentioned in the fifth or sixth century CE. Less well known to the general public is the practice of the Five Sounds, which at the same time represent the five tones of the traditional Chinese musical scale:

  • GONG (宫) — the tone Do/C
  • SHANG (商) — the tone Re/D
  • JUE (角) — the tone Mi/E
  • ZHI (徵) — the tone Sol/G
  • YU (羽) — the tone La/A

According to one story, the Five Healing Sounds came into use long ago, when a Qigong master prescribed them to an emperor who was having difficulty satisfying his large number of wives. Through regular practice, the emperor supposedly strengthened his sexual vitality and thereby prolonged his life. That is simply the story as it has been passed down to the present day. Such stories do not need to be taken literally. In order to reinforce their authority, almost all important systems of Chinese metaphysics trace their origins to some kind of mythological framework. We can therefore regard such accounts as a form of traditional Chinese “storytelling.” If we look at the actual history of these exercises, they developed before the second century BCE, during the earlier period of Chinese history.

All five healing sounds are already mentioned in the Yue Ling, which was written before 240 BCE. The sounds, or musical tones, are presented according to the doctrine of the Five Elements as Jue for Wood, Zhi for Fire, Gong for Earth, Shang for Metal, and Yu for Water. The values appear to have been deliberately mixed up so that the general public would not understand the mantras and their connections with the elements. In reality, the individual words function as mantras that activate specific organs, and it appears that these mantras were subsequently used as the names of the musical tones.

The cycle of the Five Elements follows the sequence Wood–Fire–Earth–Metal–Water in an endless repetition. The Huai Nan Zi, a work from the second century BCE, contains a passage referring to an earlier work from the fourth century BCE and mentions the energetic sounds in the correct sequence:

  • Earth = GONG, pronounced “GOONG,” and the tone “C”
  • Metal = SHANG, pronounced “SHAHNG,” and the tone “D”
  • Water = JUE, pronounced “JOO-WEH,” and the tone “E”
  • (no element = the tone “F”)
  • Wood = ZHI, pronounced “JIR,” and the tone “G”
  • Fire = YU, pronounced “YÜ” or  “Ü”, “UEE”; the sound Ü/“UEE” is pronounced like “OO,” but with the lips rounded, as in German. The tone is “A.”
  • (no element = the tone “B”)

The secret use of precisely this sequence and its connections with the elements was later concealed in mantras that appear in the form of Chinese numbers. From the system of numerical mantras taught by Dr. Zhi Chen Guo (1943–2011) and revealed to an English-speaking audience by his student Dr. Zhi Gang Sha, it is evident that the number yī (1) corresponds to the sound Yu, sān (3) corresponds to Shang, qī (7) corresponds to Zhi, and jiǔ (9) corresponds to Jue/Jiao.

3. WHAT IS THE SUPPOSED PURPOSE OF CHANTING THESE SOUNDS?

These vocal exercises belong to Healing Qigong. Healing Qigong is a metaphysical approach to the body and human energy that deals with the supposed balancing of subtle Qi energy and, through this, the supposed healing of the body. According to the doctrine of Healing Qigong, there are specific sounds that resonate with particular organs, thereby supposedly producing a kind of internal balancing of them. The practice is not limited to physical exercise—the meridians and the energy flowing through the stimulated meridians are also supposedly activated.

The purpose of the practice is to tonify the energetic state of the organs and their meridians and to detoxify the organs. For this reason, certain ordinary reactions may sometimes occur during practice, such as belching, tearing, changes in heart rate, gas, sudden diarrhea, and similar reactions. The practice is supposed to strengthen and balance the meridians and organs, at least to some degree. Where energy is deficient in the meridians and organs, its presence is increased. Where energy has become stagnant, the exercises attempt to remove it or set it in motion so that it can subsequently become available to other organs. The intended result is greater energetic harmony, which is in turn supposed to promote greater physical health as well as greater emotional balance.

4. SILENT OR AUDIBLE SOUNDS?

Unlike the Six Healing Sounds, the Five Healing Sounds may be practiced quite aloud. If desired, they may also be practiced silently, mentally. The sound can simply be pronounced normally, but if we want to prolong its effect, we often draw it out, for example: GOOOOOONG, SHAAAAAAHNG…

If the sound is repeated only mentally, we generally practice it while exhaling. The mouth can be slightly open in a gentle smile, with the back of the tongue pressed downward and the front of the tongue slightly drawn backward and raised. Alternatively, you can simply rest the tongue against the roof of the mouth.

5. ASSISTANCE WITH THE SOUND EXERCISES: STATIC HAND POSITIONS

The static hand positions used in the practice of the Five Sounds may originate from an ancient form of stretching Qigong. However, the static hand positions also produce some of the milder effects associated with Zhan Zhuang Qigong. Zhan Zhuang refers to stationary standing energy exercises in which one maintains a still standing position. A variation of this is stationary seated Qigong.

Because the static hand positions used with the mantras are more likely to originate from stretching exercises and are not classical stationary Qigong exercises, they do not carry the same risks as certain advanced stationary Qigong practices. They can therefore also be performed while sitting in a chair.

Nevertheless, I do not recommend assuming bodily positions around or above the head without simultaneously practicing the mantras. In other words, the vocal exercises can be performed without the hand positions — for example, while driving — but the hand positions should by no means be practiced without simultaneously practicing the Healing Sounds.

6. WHAT VARIATIONS OF THE MANTRAS ARE AVAILABLE FOR EACH ELEMENT?

Some of the mantras have additional variations, while others do not. Below is an overview of the sounds associated with the Five Elements.

  • Earth and GONG (宫), pronounced “GOON(G).” The final NG has no audible G. Such an NG is sometimes written as Ŋ. The GONG mantra represents the Earth element, the spleen, pancreas, and stomach. In Qigong, the alternative and less suitable sound KONG is sometimes used; it is pronounced “KON(G).” Both sounds have a slight downward-moving effect on energy.
  • Metal and SHANG (商), pronounced “SHAHN(G).” It represents the Metal element, the lungs, and the large intestine. The energy of this sound tends to move upward.
  • Water and JUE (角), pronounced “JOO-WEH.” In Qigong, JIAO is sometimes used as an alternative, pronounced “JYOW/JEE-AH-OH,” as is CIAO, pronounced “TSYOW/TSEE-AH-OH.” It represents the Water element, the kidneys, and the bladder. These sounds direct energy upward.
  • Wood and ZHI (徵), pronounced “JIR” or “JƏR.” In Qigong, the sound ZHENG is sometimes used, pronounced “JHNG” or “JƏNG.” It represents the Wood element, the liver, and the gallbladder. All variations of the sound initiate an upward movement of energy.
  • Fire and YU (羽), pronounced “Ü” or “YEE-OO;” the sound Ü/“UEE” is pronounced like “OO,” but with the lips rounded, as in German. It represents the Fire element, the heart, small intestine, and brain. It concentrates energy and often directs it upward. Alternatively, the sound HU (“HOO”) may be used. It also activates the heart but allows energy to move downward. Unfortunately, this sound is not as suitable for the brain and small intestine as YU is.

7. COMBINING THE FIVE SOUNDS WITH THE SHAO AND T’AI MANTRAS

The practice of the Five Sounds can be combined with the mantras SHAO (捎) and T’AI (汰), which move part of the Qi energy through the Small Heavenly Circuit (Xiao Zhoutian). With each sound, we first cleanse the energy using the T’AI mantra and then strengthen the fresh energy using the SHANG mantra:

  • T’AI GONG (汰宫) 6 times (maximum 30 times) + SHAO GONG (捎宫) 6 times (maximum 30 times)
  • T’AI SHANG (汰商) 6 times (maximum 30 times), SHAO SHANG (捎商) 6 times (maximum 30 times)
  • T’AI JUE (汰角) 6 times (maximum 30 times), SHAO JUE (捎角) 6 times (maximum 30 times)
  • T’AI ZHI (汰徵) 6 times (maximum 30 times), SHAO ZHI (捎徵) 6 times (maximum 30 times)
  • T’AI YU (汰羽) 6 times (maximum 30 times), SHAO YU (捎羽) 6 times (maximum 30 times)

Special warning: If you practice the Five Healing Sounds using the additional mantras SHAO and T’AI, always perform the exercise with the T’AI mantra first and only then practice the SHAO sound. The T’AI sound cleanses old subtle energy, or old Qi, while the SHANG sound supplies refreshed Qi. If the order were reversed, the organs associated with a particular element would first be filled with fresh Qi, after which both the fresh and old Qi would be removed. Such a practice cannot strengthen your organs. In the worst case, it could lead to unnecessary reactions and even weaken the body. Introducing fresh energy without first clearing stagnant energy may also produce undesirable physical reactions.

8. CHOOSING THE DURATION OF PRACTICE FOR EACH SOUND

If you have certain physical conditions, you may practice a particular sound more times for certain problems, but no more than 30 times. Each sound should be repeated at least 6 times. When should individual sounds be practiced more frequently? Below are some conditions for which a particular sound is recommended to be practiced for a longer period:

  • GONG (宫): digestion, spleen, pancreas, stomach, mouth, saliva, possibly the skin and muscles, restlessness, worry
  • SHANG (商): lungs and large intestine, anus, respiratory system, nose, colds, teeth, possibly the uterus, according to some traditions the hair, also the chest in general, depression, sadness, criticism
  • JUE (角): kidneys, adrenal glands, and bladder, hearing, teeth, bones, reproductive organs in general and ureters, the abdominal area in general, confusion, deep fears
  • ZHI (徵): liver, gallbladder, hands, legs, fingers, hair, eyes, possibly the skin, tendons, possibly the neck and head, possibly the penis, circulation in the reproductive organs, menstrual problems, anger, hatred, frustration, criticism
  • YU (羽): heart, brain, small intestine, eyes, tongue, blood vessels, inflammation, euphoria, depression, restlessness, fears

9. DESCRIPTIONS OF THE FIVE HEALING SOUNDS EXERCISES

Both the Six Healing Sounds and the Five Healing Sounds can be combined with specific body postures. Below, I present the hand and body positions as they were shown to me by my teacher, Lea, along with several variations I have encountered over the years. I personally do not practice Qigong except for some medical Qigong exercises from time to time, so please bear with me if I am unable to explain certain aspects here in complete detail. The fact is that the Five Healing Sounds exercises are much less familiar, at least to an English-speaking audience, than the Six Healing Sounds. For this reason, I nevertheless believe that it is worthwhile writing about them.

I would like to emphasize that our bodies are different, and many people do not tolerate holding hands upward very well, because Qi may begin to accumulate in the upper part of the body. You may try the practice at your own risk. Practice does not necessarily produce the desired results and therefore is not a substitute for conventional or alternative medical treatment. If the hand positions make you feel unwell, you can also try practicing without them, or you can try different hand positions if you know a teacher who teaches alternative positions. Above all, listen to your body. You may also find it useful to use some of the different hand positions recommended by certain teachers, such as Mantak Chia, for practicing the six healing sonds sounds silently.

You can also try practicing the sounds in the following sequence: first ZHI, then YU, followed by GONG, SHANG, and JUE. In this case, you can finish the practice with the sound HǍO (好), which is used to distribute energy throughout the body. When practicing T’AI/SHAO, raise your relaxed arms in front of you, with the wrists and elbows slightly bent, until they reach shoulder height, keeping the palms facing downward. When practicing HǍO, relax the arms downward as if you were making a gentle waving motion, and then complete the sound exercise with your arms lowered. As you lower your arms, you can also bend your knees slightly while trying to keep your back upright. The sound HǍO means “good” in Chinese.

PREPARATORY EXERCISE

If you practice while seated, keep your back straight. If you practice standing, stand in a relaxed position with your feet approximately shoulder-width apart. Remain as calm and relaxed as possible.

Place your hands over the lower Dan Tian, with the palms resting over the area slightly below the navel.

The Dan Tian is a special energy center traditionally said to be located approximately 2 to 5 centimeters, or 1 to 3 inches, below the navel and about 4 to 6 centimeters deep inside the abdomen. The Lower Dan Tian is traditionally understood as an energetic center in the lower abdomen rather than as a single anatomical point. It is commonly located below the navel, with different traditions placing its center at somewhat different depths and distances from the navel (approximately 2.5–7.5 centimeters (1–3 inches) below the navel).

Men first place the left palm over the Dan Tian and then the right palm over it. Women first place the right hand over the Dan Tian and then the left. The left hand is regarded as the prenatal male hand and is used to emit Qi. The right hand is regarded as the prenatal female hand and is suitable for emitting Qi for females. In men, the right hand is the receiving hand, while in women the receiving hand is the left. These associations represent the prenatal level and are used for energetic work. The postnatal and more physical level uses the opposite arrangement: the entire right side of the body represents the masculine aspect, while the left side represents the feminine aspect.

OPENING AND CLOSING EXERCISE

With the hands in front of you and the palms resting over the abdomen, you can also bow forward. Some Qigong practitioners begin their practice of selected exercises in this way.

Preparatory exercise can also be useful if you experience tension in your lower back after standing in upright positions for an extended period. In that case, you can perform it between two sets — for example, between the JUE and ZHI sound exercises.

GONG SOUND EXERCISE

Stand in a relaxed position with your feet shoulder-width apart. Bend your elbows to approximately 90 degrees so that your forearms are at the same height as your stomach, pointing forward and parallel to each other. Keep your palms open, with the fingers together and the palms facing each other.

Now pronounce T’AI GONG six times (or more), followed by SHAO GONG six times (or more). The SHAO GONG sound must be repeated the same number of times as the T’AI GONG sound.

SHANG SOUND EXERCISE

Stand in a relaxed position with your feet shoulder-width apart. Raise your arms upward into a V shape so that the distance between your palms is slightly greater than the width of your shoulders. Keep the hands positioned so that the palms are not tilted either forward or backward and keep fingers together; they maintain the same angle relative to the torso as the arms themselves. Despite raising the arms, keep the shoulders as relaxed and low as possible.

Now pronounce T’AI SHANG six times (or more), followed by SHAO SHANG six times (or more). The SHAO SHANG sound must be repeated the same number of times as the T’AI SHANG sound.

Variation of the hand position: Stand in a relaxed position with your feet shoulder-width apart. Raise your arms upward and then bring them toward each other. Make fists with your hands so that the second knuckles of the fingers of one hand touch the corresponding knuckles of the other hand. Despite raising the arms, keep the shoulders as relaxed and low as possible.

Now pronounce T’AI SHANG six times (or more), followed by SHAO SHANG six times (or more). The SHAO SHANG sound must be repeated the same number of times as the T’AI SHANG sound.

JUE SOUND EXERCISE

Stand in a relaxed position with your feet shoulder-width apart. Raise your arms upward and forward into a V shape so that the distance between your palms is approximately twice the width of your shoulders. Position your hands so that the palms, like the arms themselves, are tilted slightly forward. Keep fingers together. The palms should maintain the same angle relative to the torso as the arms themselves. Despite raising the arms, keep the shoulders as relaxed and low as possible.

Now pronounce T’AI JUE six times (or more), followed by SHAO JUE six times (or more). The SHAO JUE sound must be repeated the same number of times as the T’AI JUE sound.

Variation of the body position: Step slightly forward with one foot. Arch your back slightly so that it places pressure on the kidneys. Rest your palms against your sides so that the palms and fingers curve slightly upward.

Now pronounce T’AI JUE three times (or more), switch the position of your feet, and pronounce T’AI JUE another three times (or more). Then switch the position of your feet again and pronounce SHAO JUE three times (or more). Switch the position of your feet once more and pronounce SHAO JUE three times (or more).

The SHAO JUE sound must be repeated the same number of times as the T’AI JUE sound. This type of exercise may be practiced by people who experience blockages in the head or excessively concentrated Qi.

ZHI SOUND EXERCISE

Stand in a relaxed position with your feet shoulder-width apart.

Raise your arms as follows: men first place the right hand across the face without touching it, with the right palm facing toward and parallel to the left temple. The palm is therefore slightly bent toward the head in relation to the forearm. Keep the fingers spread apart. The man then crosses his left arm over the right, so that the two arms cross and touch slightly below the elbows. The left palm is facing toward and parallel to the right temple. The left palm is therefore also slightly bent toward the head in relation to the forearm. Keep the fingers spread apart.

Now pronounce T’AI ZHI six times (or more), followed by SHAO ZHI six times (or more). The SHAO ZHI sound must be repeated the same number of times as the T’AI ZHI sound.

Warning! If a man places his left hand across his face first and then crosses his right arm over it, excessive amounts of subtle energy or Qi may accumulate in the head. The same may happen to a woman if she places her right hand across her face first and then crosses her left arm over it.

This may be dangerous for people with disorders of the head or heart, high blood pressure, or mental health problems. People in these categories should also determine whether the correctly performed ZHI sound exercise causes them to become unbalanced. Another reason for caution is that this is already the third stationary exercise involving raised arms, which directs at least some of the Qi toward the head.

A safer version of this exercise is to perform it in front of the solar plexus. You can begin by placing the palms over the lower Dan Tian. For men, the left palm is placed on the inside and for women the right palm. Then extend the hands upward so that the arms cross above the wrists in front of the solar plexus. Keep the fingers spread apart.

Now pronounce T’AI ZHI six times (or more), followed by SHAO ZHI six times (or more). The SHAO ZHI sound must be repeated the same number of times as the T’AI ZHI sound.

This hand position is a safer variation and helps the Qi begin to settle and move downward before the final exercise is performed.

You will notice that men first place the left hand in front of the solar plexus and then the right hand over it, whereas when performing the position at head level, they first place the right hand in front of the face and then cross the left hand over it. Women first place the right hand in front of the solar plexus and then the left hand over it, whereas when performing the position at head level, they first place the left hand in front of the face and then cross the right hand over it.

This is not an error but reflects different energetic effects at the level of the solar plexus and lower Dan Tian on the one hand, and at the level of the head on the other.

YU SOUND EXERCISE

Stand in a relaxed position with your feet shoulder-width apart. Bend your arms upward at the elbows and bring them forward at approximately a 72-degree angle, so that your forearms are at approximately the same height as the small intestine, pointing forward and parallel to each other. Keep the palms open, with the fingers together and the palms facing each other.

Now pronounce T’AI YU six times (or more), followed by SHAO YU six times (or more). The SHAO YU sound must be repeated the same number of times as the T’AI YU sound.

A safer variation of this exercise is to use the HU sound instead of YU. The HU sound directs Qi downward more strongly.

DISCLAIMER: You assume full responsibility for practicing this purported healing sounds. Practicing this healing sounds should never be used as a substitute for appropriate professional medical care. If you feel unwell during the practice, discontinue it immediately. Mild reactions during or after the practice are possible and are generally considered normal.

SHÍ Mantra

~ Boštjan Lovrat ~ Leave a comment

The SHÍ mantra (十), also pronounced “SHER” or “SHƏ,” literally means the number ten in Chinese. This mantra may be used to activate energy in the following areas:

  • any part of the legs
  • any part of the arms
  • the genitals
  • the perineum
  • the anus
  • the navel

The mantra is practiced in combination with the SHAO and T’AI mantras. First, choose one of the body areas listed above on which you wish to focus. Direct your attention and loving intention toward that area.

Mentally or aloud, repeat T’AI SHÍ (汰十) at least six times to activate the cleansing of Qi (prana) from the selected area. If the condition is more serious, the mantra may be repeated additional times. However, stop the practice when you feel that it is sufficient or after reaching 30 repetitions, whichever comes first.

Next, energize the same body area by repeating SHAO SHÍ (捎十) the same number of times. The combination of the sounds SHAO and SHÍ signifies bringing fresh Qi, or prana, into the body part that is the focus of your attention.

Important! Before using SHAO SHÍ to bring fresh energy into the body, you must first remove the old energy with T’AI SHÍ. Introducing fresh energy without first clearing stagnant energy may produce undesirable physical reactions.

When practicing mentally, SHAO SHÍ may, if desired, be repeated during inhalation. When spoken aloud, however, it is always pronounced during exhalation of course. T’AI SHÍ, whether practiced mentally or aloud, should always be repeated only during exhalation.

The effects of the practice may be enhanced by briefly holding the breath after inhalation and again after exhalation. The practice may also be strengthened by using hand movements to remove or direct energy. There are several methods for doing this. One of the best-known approaches comes from Pranic Healing, in which circular movements of the hands are used to draw stagnant energy outward and then direct fresh energy inward. The complete procedure is described in the basic Pranic Healing manual.

Disclaimer: You assume full responsibility for practicing this purported healing sound. Practicing this healing sound should never be used as a substitute for appropriate professional medical care. If you feel unwell during the practice, discontinue it immediately. Mild reactions during or after the practice are possible and are generally considered normal.

Mantra SHAO T’AI

~ Boštjan Lovrat ~ Leave a comment

The Chinese mantra SHAO T’AI (汰捎) consists of the words SHAO (捎; pronounced shāo), which in Qigong means “to bring” or “to lead” something (the word literally means !to take along something for someone else, to bring, or to deliver on the side«), and T’AI (汰; pronounced tài), which in Qigong means “to get rid of” or “to eliminate” something (the word literally means »to discard, eliminate, wash out, or weed out«).

In Qigong, the mantra SHAO T’AI, or the individual words SHAO and T’AI, can be used to regulate the so-called Microcosmic Orbit (Xiao Zhou Tian). The sound SHAO directs the movement of qi, or vital energy, down the front midline of the body and up the back midline. This circulation strengthens the body’s energy, its jing essence, and the subtle energy or qi. Excessive practice of this circulation, however, may lead to spiritual stagnation. The sound T’AI directs qi upward along the front midline and downward along the back midline, thereby reversing the direction of the energy circuit. This reversed circulation strengthens the spiritual energy or shen/ shen qi but tends to weaken ordinary qi, the jing essence, and the physical body. When SHAO and T’AI are practiced separately, the ratio of practice should be at least 2:1, favoring the bodily circulation over the spiritual one.

The sounds T’AI and SHAO represent a more radical approach to breath regulation. A more commonly used breathing mantra is the Indian mantra SO HAM, which is an example of onomatopoeia—a word or expression that imitates the natural sound it describes. In this case, it imitates the sound of breathing. SO (Soh) imitates the barely perceptible sound of inhalation, while HAM imitates the barely perceptible sound of exhalation. The Chinese equivalent of this mantra is HONG SAU (Chinese: 洪蘇), where HONG most likely derives from the Indian AHAM, and SAU from the Indian SO in SO HAM.

The Chinese also developed a similar form of onomatopoeia by imitating the sounds produced when breathing through a partially obstructed airway. In this case, SHAO imitates the sound of inhaling through a congested nose, while T’AI imitates the sound of exhaling through the mouth, with the force of the exhalation causing the mouth to open. In this way, SHAO and T’AI function as breathing mantras that are coarser but energetically more powerful than SO and HAM. SO HAM (or SO HENG) is particularly suitable for silent practice, whereas SHAO T’AI may be used in either vocal or silent practice. During vocal practice, the sound SHAO is also pronounced during exhalation. During silent practice, however, SHAO is used during inhalation.

Some practitioners also combine the sounds SHAO and T’AI with the specific tones/sounds associated with the five principal organs and, correspondingly, the Five Elements: GONG and the spleen, SHANG and the lungs, JUE and the kidneys, ZHI and the liver, and YU and the heart. For example: we can use mantra T’AI SHANG and then SHAO SHANG. This is one method used in healing Qigong. In another system, different organ correspondences are assigned to some of these sounds: JUE corresponds to the liver, ZHI to the heart, and YU to the kidneys.

Masculine and Feminine Numbers in Chaldean Numerology: Additional Information

~ Boštjan Lovrat ~ 1 Comment

In Chaldean numerology, certain numbers are traditionally classified as masculine or feminine. However, this distinction should not be understood too rigidly. Like all archetypal symbols, numbers rarely express a single quality in a pure and isolated form.

The numbers 1, 3, and 9 are generally considered masculine. Yet both 1 and 9 also symbolize wholeness and completion, qualities that encompass both masculine and feminine principles. For this reason, neither number can be regarded as exclusively masculine.

At first glance, this appears to leave 3 as the only truly masculine number. Even here, however, the symbolism is more nuanced. While 3 typically expresses itself through active, outward-moving, and traditionally masculine qualities, its deeper or formative nature may also contain a receptive, feminine dimension. Interestingly, in the Tarot the number 3 is represented by The Empress, one of the most prominent feminine archetypes.

A similar complexity can be found among the feminine numbers. Although 2 and 6 are generally associated with feminine energy, the number 2 is not entirely feminine in character. It also carries a subtle masculine component, a fact that becomes clearer when we examine the symbolic relationship between the Sun and the Moon.

In the ancient cultures of the Mediterranean and Mesopotamia, agricultural rhythms were influenced as much by the lunar cycle as by the changing seasons. Because growth, fertility, and cyclical renewal were linked to the Moon, these cultures often associated the Moon with the feminine principle. The Sun, in turn, was frequently viewed as the masculine counterpart or companion of the lunar goddess. This symbolic relationship became deeply embedded in later astrological and numerological traditions.

In the more northern regions of Europe and Asia, however, seasonal changes played a much greater role in agricultural life. Here, the Sun was seen as the primary source of fertility and renewal. As a result, some cultures revered the Sun as a feminine deity, while the Moon assumed a masculine role. Traces of this symbolism can still be found in Slavic traditions, where the Moon is linguistically masculine and the Sun occupies a different grammatical category.

These differing traditions remind us that the Sun and the Moon are not strictly masculine or feminine symbols. Rather, each contains aspects of both principles and derives meaning through its relationship with the other. The same pattern appears in numerology. The solar number 1 contains traces of feminine energy, while the lunar number 2 contains traces of masculine energy.

Numbers 4 and 7 represent an even more blended expression of these forces. Since 4 follows the solar number 1, it reflects a softened form of masculine energy. Likewise, 7 follows the lunar number 2 and therefore expresses a more moderated form of feminine energy. In this sense, both numbers occupy a middle ground, combining and balancing qualities traditionally associated with both polarities.

Master Numbers 11, 22, 33 …

~ Boštjan Lovrat ~ Leave a comment

Chaldean numerology does not recognize the master numbers 11 and 22. Although certain older European numerological writings hinted at the special nature of these numbers, even Pythagorean numerologists did not use them until relatively recently — at least not before the notorious and controversial numerologist Aso-Neith Cochran (Asenath Williams Woodcock Cochran) in the early 20th century.

After Cochran elevated the numbers 11 and 22 to a special status, her ideas were adopted by the even more famous Pythagorean numerologist L. Dow Balliett (actually Sarah Joanna Dennis Balliett). Around Balliett gathered a strong circle of neo-Pythagorean numerologists who significantly reshaped the Pythagorean numerological tradition. Soon afterward, Julia Seton, one of the aforementioned Pythagorean number enthusiasts, also classified 33, 44, 55, 66, and so on as master numbers.

It is possible that the Pythagoreans were also influenced by the Tarot cards XI (“Strength”) and 0 or XXII (“The Fool”). Card XI depicts a woman calmly standing beside a lion, closing its jaws with her bare hands. For this reason, the card is sometimes referred to as “ a Lion Muzzled.” Card 0 or XXII shows a man casually walking along his path while a dog — or some beast — bites at his leg. Perhaps this inspired Aso-Neith Cochran to attribute special power to these cards and numbers.

The number 22 is double 11, and in addition, the English word MASTER adds up to 22 according to the reduced numerical values of letters in the English alphabet:

M + A + S + T + E + R = 4 + 1 + 1 + 2 + 5 + 9 = 22.

All subsequent “master numbers” are multiples of 11.

Whatever the logic behind these Pythagorean ideas may have been, they eventually found their way into Chaldean numerology as well. Some Chaldean numerologists abandoned the older Chaldean tradition precisely because of this and adopted the Pythagorean interpretations of the numbers 11 and 22. They did not even exercise enough critical thinking to calculate the Chaldean value of the English word MASTER, which is actually 19, not 22:

M + A + S + T + E + R = 4 + 1 + 3 + 4 + 5 + 2 = 19.

And in other languages, the translation of the word “master” yields entirely different values.

In the Chaldean tradition, the numbers 11 and 22 are considered challenging numbers. In particular, the meaning of 11 here differs somewhat even from the Italian Tarot tradition.

Personally, when it comes to the numbers 11, 22, 33, and so on, I follow the older interpretations. There are not many situations in which 11 functions as a strong and stable number. It seems that this so-called “master level” is more the exception than the rule in the case of this number.

Let me ask you this: How many women would dare approach an untamed lion and close its jaws with their bare hands? And if the Tarot lion is already domesticated, then we cannot really speak of mastery at all…

Is 108 the Highest Key Number in Chaldean Numerology?

~ Boštjan Lovrat ~ Leave a comment

In India, the number 108 is regarded as a sacred number; however, in Chaldean numerology, it is not considered the highest number that can be meaningfully described.

Within Indian tradition, a special status is attributed to this number, as it represents the product of 12 zodiac signs and 9 fundamental base numbers in the decimal system. It is therefore seen as a number that reflects the primordial structure of the material world. According to one strand of Indian tradition, the world was created by Shiva, and this number is consequently associated with him. Shiva is believed to have 108 names. Likewise, Japa mala are composed of 108 beads. Moreover, Krishna—another aspect of the Creator—is also said to have 108 names, as well as 108 Gopis (devotees).

It is within this context that the reasoning can be found for why the Indian numerologist Pandit Sethuraman, who adopted the Chaldean system from Cheiro, extended the descriptions of key numbers up to 108. All higher numbers than 108 can be reduced, through digit summation in one or multiple steps (in the case of very large numbers), to one of these 108 values. In developing his interpretations of numbers above 52, Pandit Sethuraman relied primarily on Indian tradition and his own intuition.

In any case, 108 is not the highest number with its own distinct essence in Chaldean numerology. Much like 52 (in Cheiro’s system) or 78 (in tarot), it represents a certain threshold; however, numbers beyond this value are also understood to possess unique influences. For example, the number 666 is traditionally known as the “number of the beast” (18), while at the same time it is also regarded as the “number of man” (triple 6). In an earlier discussion, it was also demonstrated how, in mundane numerology, even four-digit numbers such as calendar years can be interpreted.

Why do Cheiro’s descriptions of numbers in the Chaldean tarot stop at 52?

~ Boštjan Lovrat ~ Leave a comment

Cheiro’s descriptions of numbers end at number 52. In the “Chaldean” tarot, this number is associated with the Queen of Swords, and it is said to be governed by hidden strategy, emotionality, and the element of swords. For this reason, it could have been linked by Cheiro to number 43. However, the Chaldean tarot with its 56 Minor Arcana cards is understood as a variant of the Marseille tarot, and therefore its structure is considered to extend up to the number 78.

There are several reasons why Cheiro may have stopped his numerical descriptions upon reaching 52. Within Cheiro’s method of number addition, it is relatively uncommon for values higher than 52 to be obtained.

On the other hand, number 52 corresponds to the number of weeks in a year. Furthermore, if 52 is multiplied by the number of days in a week, the result is 52 × 7 = 364, which closely approximates the number of days in a year. In this way, number 52 is strongly associated with calendar symbolism, linking the solar and lunar cycles, and is therefore seen as representing completeness.

In a similar vein, the Indian numerologist Pandit Sethuraman also worked with higher numbers and thus sought a different form of completeness, which was found in the product of 12 (the zodiac signs) and 9 (the core essences in decimal-based numerological systems). The multiplication 12 × 9 = 108 yields the number 108, which is regarded in Indian tradition as highly sacred.

In Pythagorean numerology, even before the First World War, an idea emerged that the 26 letters of the English alphabet could be treated separately in their uppercase and lowercase forms. In this way, the number 52 was likewise obtained, representing a doubling of 26.

There is likely also a substantive reason for stopping at number 52. According to the information available, the meanings of numbers derived from the “Chaldean” tarot may, beyond 52, diverge in certain cases from the historically expected interpretations when specific criteria are applied.

An Analysis of Donald Trump’s Bazi Chart: Do His Four Pillars of Destiny Point to a Successful Second Term and Victory in the Next Presidential Election?

~ Boštjan Lovrat ~ Leave a comment

This time, I’m publishing an article that isn’t exactly typical for me. My work usually focuses on numerology, and occasionally on mantras. In the case of U.S. President Donald Trump, however, we can compare his numerological cycle—which has become at least somewhat unfavorable this year—with Chinese Bazi astrology, also known as the Four Pillars of Destiny. By comparing these two systems, we can sometimes arrive at more precise predictions.

Trump’s numerological cycles indicate some difficulties in 2026 and 2027

In very general terms, Bazi astrology analyzes the five elements (wood, fire, earth, metal, and water), and from the relationships between them we can determine whether fate is more likely to bring challenges or opportunities for favorable developments.

One of the challenges with this form of Chinese astrology and president Donald Trump is that Donald Trump—along with Chinese President Xi Jinping—is likely one of the most influential figures on the planet, yet Bazi practitioners themselves do not agree on how his pillars of destiny should be interpreted.

We are currently living in a period of fire years: last year was governed by the Yi Si pillar (symbolized by the Wood Snake, in which fire is generated), 2026 is under the Bing Wu pillar (the Fire Horse), and the following year will be ruled by Ding Wei (the Fire Goat). Because Trump’s energies influence the entire world, we are looking for a way to determine which elements are favorable or unfavorable for him. Specifically, we are interested in whether the fire element is beneficial or detrimental in his case. This question offers strong insight into the likelihood of whether his second presidential term will be successful.

I haven’t been deeply involved in Chinese astrology for years, and for more detailed information about this system I recommend studying with experienced practitioners. Many good (and not-so-good) books have also been published, which is a major advantage compared to the time when I first encountered this method. Although I’ve never explored all the intricacies of Bazi, I do have some knowledge of the approach, so I’ll allow myself to conduct a brief analysis of how Trump’s pillars of destiny function.

Trump’s personal element is Ji, or yin earth, which is strongly supported by additional earth and very strong fire. Under normal circumstances, Ji earth represents fertile, moist soil; however, in Trump’s chart there is not enough water, so this reinforced Ji instead represents more of a desert with sand dunes. The wind may scatter some of the sand, but such a large quantity of Ji earth is highly resilient and retains its desert-like essence.

The Four Pillars of Destiny (Bazi) of President Donald Trump

Within the earthly branches Si, Wei, Wu, and Xu, we find the combination of Wu and Xu (a partial trine), as well as the combination of Si, Wu, and Wei (a directional combination), both of which generate additional fire. We also see the Wu – Wei combination (one of the Six Combinations aka. Liu He), which produces a “sixth element” (secondary fire). In the upper stems of the day and hour pillars, we find Ji (yin earth), forming what is known as the “Double Self,” which significantly strengthens the personal element.

The chart also contains a full combination between the Ji Wei and Jia Wu pillars, bringing personal strength and favorable development. In addition, the day stem Ji (yin earth) has hidden support from earth within the monthly branch Wu, while the month stem Jia (yang wood) has hidden support from wood within the day pillar. Earth energy is also exchanged crosswise between the heavenly stems and earthly branches of the hour and day pillars, indicating an ability to form alliances. This also contributes to a special relationship with his children.

Regardless of whether fire and earth are favorable or not, the “Double Self” further emphasizes a strong connection with his children. It is also worth noting that his personal pillar, Ji Wei (Earth Goat), belongs to the so-called “Six Talented Pillars” (Liu Xiu Ri), which gives him the potential to achieve fame and prosperity—provided the rest of the chart supports it.

The absence of water as the wealth element may therefore not be a problem, since a “No Wealth Situation” often creates the potential for wealth—such a person can acquire money and keep it hidden. Donald Trump has the “Golden Treasury” star (Jin Kui) present in the Wu branch, which can bring financial gain. Some argue that a clash or combination cancels out this star’s financial potential. The idea is likely that wealth needs to remain safely concealed, while clashes or combinations expose it.

However, special stars (Shen Sha) are generally derived in two ways: through relationships between elements or through positional relationships of the earthly branches. The “Golden Treasury” belongs to the latter category, which raises the question of whether its financial potential can truly disappear in a clash or combination. Moreover, the directional combination of Si, Wu, and Wei is also said to cancel out the effects of the “Prosperity” star (Lu) in the Si branch and the “Hidden Prosperity” (An Lu) in the day branch Wei. But is that really the case here? Or could such a combination instead represent a merging of financial potentials and the flow of wealth back and forth?

In any case, Trump’s pillars contain another important star—the “Monthly Nobleman” (Yuede Guiren) in the year stem Bing. This structure is significantly strengthened by the directional combination of Si, Wu, and Wei. This star grants him strong protection and considerable luck in life.

Although Ji earth is typically quite diplomatic, Trump’s chart includes the “Sword Star” (Yang Ren in Si and Wei), which is active and gives him a sharp edge. He also has the “General’s Star,” which further reinforces this quality. Trump is certainly not someone who is easily intimidated by his opponents.

Some practitioners of the Four Pillars system prefer not to rely on the wide array of these so-called “stars” or “spirits” (Shen Sha), and instead focus primarily on the basic “Ten Gods,” which represent the relationship between the yin or yang versions of the elements and the personal element. Trump’s chart seems to fall under the “Unconventional Resource” type (“Unconventional Resource” being one of the Ten Gods), which gives him an unconventional nature and, due to the strong earth, a highly challenging or provocative character. It is also possible that Bing, as the sole aspect of fire in the celestial stems, redirects part of the fire element from the earthly combination of Si-Wu-Wei toward its yang polarity.

There are three main ways practitioners interpret his chart. It may be a standard “Unconventional Resource” structure with a strong personal earth element; it may be a special structure known as “Child with Many Mothers”; or it may be a special structure dominated by earth.

Many would classify this chart as a dominant earth structure—that is, a special type of chart. This is how the late Master Jerry King interpreted Trump’s pillars. All of the pillars are saturated with fire and earth; wood appears only in the month stem Jia and in smaller amounts in the day branch Wei. However, this wood largely fuels the fire and indirectly further strengthens the fire–earth structure.

In such a dominant earth structure, the favorable elements are fire and earth, with metal—and possibly even wood—being partially beneficial. Water would be unfavorable, as in special or non-standard structures the focus is not on achieving temperature balance. The absence of water as the wealth element would therefore not be problematic. In a special structure, a “No Wealth situation“ very likely brings wealth. If the dominant earth interpretation is correct, the main remaining question would be whether this is a true dominant type or a somewhat lower-quality “fake dominant type”.

In the second case, this could represent the special “Child with Many Mothers” structure, since the “Double Self” appears as the only active earth element. All the other prominent elements—except for Jia—are fire. This would suggest a chart that grants a talent for working with information and excellent intuition. In such a structure, the favorable elements are fire and wood, while earth, metal, and water are unfavorable.

This “Child with Many Mothers” interpretation is supported by Master Lily Chung, one of the most insightful interpreters of destiny analysis. Her distinctive approach is that she does not focus on the strength of elements within the chart, but instead seeks to identify the flow of energy through the pillars. She also calculates certain pillars using the lunar (and not solar) calendar.

It is worth noting that a true “Child with Many Mothers” structure is itself a special configuration—one so strong that it significantly alters how elements function as favorable or unfavorable. In this case, earth would be unfavorable, while fire would be highly favorable.

In the third case, we would be dealing with a strong but conventional earth structure with an “Unconventional Resource” (Pian Yin). In standard chart types, maintaining temperature balance becomes very important. Under this interpretation, fire would likely be considered the least favorable element, followed by earth—since even Ji earth (fertile soil) can turn into dry, desert-like ground under such conditions, especially when it is excessive.

Water would be the most favorable element, followed by metal (which generates water), while wood might be more neutral or even somewhat unfavorable. This approach is used by Master Lillian Too of Malaysia, who is also known for calculating pillars according to the lunar calendar. According to her, fire and earth are unfavorable for Trump, while metal, water, and wood are favorable elements.

There are several reasons why this chart could indeed represent a conventional strong earth type. In particular, the earthly branches compete with one another to determine which combination will dominate. First, the partial fire combination between Wu and Xu is activated. However, the relatively strong combination between the Ji Wei and Jia Wu pillars in the earthly branches produces a “sixth element.” Finally, the directional combination attempts to assert itself.

As a result, the potential for combinations is dispersed, which reduces the overall amount of additional fire (wherever it may form). Moreover, this “secondary” fire does not have exactly the same quality as regular fire. At the same time, there is so much earth hidden within the chart that it raises the question of whether it can truly be classified as a “Child with Many Mothers” structure. This dispersion of competing influences may be enough to prevent the chart from transforming into a special structure. The “No Wealth situation” can still indicate the potential to accumulate wealth.

The differences in favorable and unfavorable elements across all three interpretations are so significant that, under such circumstances, the only remaining option is to examine Trump’s personal history.

The father is represented by the elements Gui and Jia, which suggests a person with ideas and—at least from Trump’s perspective—likely also a figure of authority and wealth. From this, we can infer that either water or wood may be favorable elements for Trump.

Furthermore, Donald Trump has a large number of supporters as well as many opponents; he is capable of generating extreme polarization in public opinion. Some people follow him almost blindly, while others constantly attack him. The element that represents both opponents and allies is primarily the personal element—in this case, earth. Given that the crosswise exchange of energies in his chart, along with the combination of the day and month pillars, creates opportunities for generally positive relationships with those close to him, earth may be considered a challenging element. But his confrontational nature may also stem from the “Unconventional Resource” (Pian Yin) structure and the presence of the Sword Star.

A third interesting point is that Trump inherited his involvement in real estate from his father. The exchange of earth elements within his pillars indicates that real estate does indeed represent an opportunity for him. However, this is a specific internal structure of the chart and does not necessarily mean that earth is otherwise a favorable element for him.

As President of the United States, operating during a period of global power transition from the U.S. to China—and in years dominated by stronger fire energy—fire is also likely to be considered a challenging element in his chart.

Based on these basic observations, we arrive at a tentative conclusion that this is most likely a conventional “Unconventional Resource” type with a strong personal earth element, where earth and fire are challenging elements, while water and metal are favorable. To gain a more precise understanding, we also need to examine the basic progression of his life path through the ten-year and five-year luck pillars.

The 10-year and 5-year cycles of fortune in the case of Donald Trump

His early business years were not the most successful. In the 1970s, the Bing Shen luck pillar first comes into play. The Shen branch, which governs the early 1970s, is metallic, but together with the Si branch it also forms a partial fire punishment. Therefore, this period should be approached with caution, and we should avoid drawing conclusions too quickly at the outset of the analysis.

This is followed by the Ding You pillar. The fire stem Ding dominates roughly the years 1974–1978, while You becomes more influential later. The early years were not particularly successful (though still moderately so), while the later metal years of You were much more favorable. The earthly branch You becomes dominant from around 1979 onward, marking the beginning of Trump’s most favorable period. From this, we can conclude that metal is a favorable element for him.

The next major pillar is Wu Xu. This is a Fui Gong pillar, which brings special power and influence but also acts as a transformational vortex—turning favorable elements into unfavorable ones and vice versa. This vortex creates a strong pull that can even shift the time boundaries within which a pillar operates. Trump’s favorable period continues during this phase, suggesting that earth is actually an unfavorable element that Fui Gong transforms into favorable influences. The effect of Fui Gong is further strengthened by the year Wu Chen (1988), which also carries Fui Gong characteristics.

This favorable period appears to end around 1991–1992, when the Wu Xu Fui Gong begins to draw in the influence of the next pillar, Ji Hai (approximately 1991–2004). The early years were more difficult and influenced by earth (Ji). The year 1991, under the Xin Wei pillar, emphasizes a partial earth punishment (San Xing). That year, Trump experienced the bankruptcy of the Trump Taj Mahal in Atlantic City.

These energies likely also negatively affected the following year under the Ren Shen pillar. Shen (although metallic in nature), together with Si, forms a fire punishment, and combined with the earth influences of Ji, this brought Trump the bankruptcy of the Trump Plaza Hotel and Casino. From this, we can infer that fire and earth are unfavorable elements for him, since “San Xing” (the Three Punishments) tends to manifest as hardship particularly when it occurs within unfavorable elements (fire in the Yin–Si–Shen punishments, and earth in the Wei–Xu–Chou punishments). The later years of the Ji Hai pillar are influenced by water, but water is not strong enough to overcome the powerful fire structure in Trump’s chart.

In 2004, the Geng Zi pillar begins. The year 2004 itself is especially complex to interpret. It is governed by the Jia Shen year pillar, while the longer cycle is Geng. The fire stem Bing and wood stem Jia from the natal chart appear to weaken the metal Geng. In the Jia Shen year, Jia repeats in the stems, while Shen forms a partial fire punishment with Si. That year, Jia and Bing effectively clashed away the metal Geng element. Trump experienced the bankruptcy of Trump Hotels & Casino Resorts, which suggests that fire is not favorable for him, while metal is.

In 2009, the Ji Chou pillar brought strong earth influences, which, together with Wei and Xu, formed a complete set of earth punishments. That year, Trump experienced the bankruptcy of Trump Entertainment Resorts, further indicating that earth is an unfavorable element for him.

Between 2004 and 2018, metal and water elements are consistently present. These elements also contributed to his media resurgence through the television show The Apprentice (2004–2015), where his famous slogan “You’re fired!” originated. During this time, the “Trump” brand was significantly strengthened.

During the Xin Chou period (2014–2024), Trump reaches his peak and then experiences a temporary decline. Under the influence of the metal Xin and the metal years 2016–2018, he won the presidential election and successfully navigated the first part of his term—again indicating that metal is a favorable element. The heavenly stem Xin forms a combination with Bing.

In the later part of his term, Chou becomes more active, forming earth punishments together with Xu and Wei. Trump faced the COVID-19 pandemic and was unsuccessful in his bid for re-election. Although the year 2020 carried water influence, raising the question of whether water was acting favorably, it is possible that the Zi branch was not strong enough to control the fire in his natal chart.

What can be stated with more certainty is that earth is an unfavorable element for him, as the following years brought significant pressure and legal challenges. The wood years of 2022 and 2023 also appear to have been unfavorable, possibly because wood further fueled the fire.

In the fall of 2024, Trump entered the ten-year Ren Yin cycle, where the early years are dominated primarily by water, which brought him electoral victory. From this, we can conclude that water is a favorable element for him.

The year 2024 itself was governed by the Jia Chen pillar. Chen clashes with Xu from his natal pillars, and in that clash, earth becomes compressed. In addition, the first part of the year still falls under the ten-year Xin Chou cycle, so the earthly branches Xu and Chou also form partial earth punishments. This likely represents the part of his energy associated with strong political opponents (unfavorable earth). Jia is wood, which can act as a form of pressure on Ji earth.

During that year, there was also an assassination attempt on Trump during the campaign. In his chart, he has the “White Tiger” (Bai Hu) star in the month pillar, the “Heavenly Dog” (Tian Gou) in the hour pillar, and an active “Sword Star” in both the day and hour pillars—making him more exposed to such events during unfavorable periods. This is especially relevant after the age of 50, when the influence of the hour pillar traditionally becomes stronger, although some modern interpretations shift this threshold closer to age 60. Trump, being older, already has a strongly activated Sword Star in combination with the Heavenly Dog in his hour pillar.

In any case, by the fall of 2024, the ten-year cycle had shifted into the Ren Yin period, and the earth punishments subsided.

Based on this life-path analysis, I draw the following conclusions:

  • Earth is his most unfavorable element
  • Fire is also unfavorable most of the time
  • Wood appears to act as a slightly unfavorable transformer of energies, ultimately strengthening fire and then earth
  • Water and metal appear to be favorable elements

The overall conclusion is therefore:

  • The idea that Trump’s chart represents a dominant earth structure—where earth and fire would be favorable—is invalid
  • The idea that this is a “Child with Many Mothers” structure is also invalid, since fire is mostly unfavorable for him
  • The most consistent interpretation is that his chart represents (most of the time) a very strong personal earth supported by fire—i.e., a standard chart in which metal and water are favorable, while fire and earth are unfavorable. Since wood supports fire, it is somewhat unfavorable as well

Based on this, we can now look at Trump’s second term. At present, Trump is in a period influenced by the five-year dominance of the water stem Ren, which brings favorable effects. At the same time, 2025 is a demanding year due to strengthening fire influences. The years 2026 and 2027 are even more challenging, as they bring a very strong concentration of fire, which can lead to imbalance and health issues (for example, problems related to the heart, brain, blood, or blood pressure).

This fire influence appears somewhat stronger and more intense than the supportive water of Ren. In the background, there is also a weak presence of the Yin branch (symbolized by the Tiger), which together with Si already forms partial fire punishments.

Yin (the Tiger) represents the East, while fire represents the South, deserts, plastics, fertilizers, electronics, food, energy resources, and even traditional stock markets. Unfortunately, it is also associated with blood. The element of fire is ruled by the planet Mars, traditionally considered the planet of war.

Unfavorable fire manifests as Mars-like or terrestrial threats—such as tensions involving Denmark, Panama, and Canada; an attack on Venezuela (which was successful but occurred in winter, when water energies are stronger); an attack on Iran; and threats toward Cuba. By aligning with Israel and attacking Iran, Trump has strongly activated imbalanced fire energies in his chart.

Because the influence of his chart extends across the United States and even globally, this may manifest as a “desert crisis”, war with Iran, the destruction of desalination plants, an energy crisis, and potentially future crises involving fertilizers, food, microchips, and electronics. During this term, Trump may struggle a lot to repair the damage caused by the outbreak of a U.S.–Iran conflict. Still, we can hope for the best.

The years 2027 and 2028 are also linked to fire and earth. In 2028, Wu earth sits on the Shen branch, which—despite its metal base—forms a fire punishment together with Si. That year also draws in the Yin branch (the Tiger), representing the East and China. At the latest by then, major tensions between Trump and China could arise. These punishments are fiery. Fire corresponds to the South or desert. For China, fire may symbolize Taiwan. For the world, it may represent Iran, Israel, and the broader Arab region.

Unfavorable fire can also manifest as explosions of all kinds, aerial warfare, and firearms. The seasons that support fire are the “Chinese spring” (wood: February, March, April), followed by the “Chinese summer” (fire: May, June, July), and late summer extending into early Shen month (August).

Wood influences began strengthening in February 2026. February itself—marking the beginning of the Iran conflict—corresponds to the Yin branch, which can initiate fire punishments. In the early months, there are fortunately still supportive metal and water influences present. However, conditions become more unfavorable around May and June 2026, and even more so in July 2026.

This does not necessarily mean a continuation of the U.S.–Iran war (although it is quite possible). If that conflict does not continue, Trump may instead face other burdens—perhaps a resulting energy crisis or something similar.

Where do we find balance in Trump’s chart? In water and metal. This means the situation is not entirely black and white, as his longer-term cycle still includes supportive water influences. His Iran-related actions may shake both the U.S. and the world, but may not lead to total collapse.

Water and metal are also, in a sense, geographical elements of the United States itself. We can see that in some areas Trump is aligning with his favorable elements (tariffs, protection of the southern border), but moderation is of key importance. Tariff protection may only be reasonable up to about 10–15% of goods’ value, and the U.S. might also be better protected through other means—such as investing in education and major national projects.

It is also important to recognize that a moderate inflow of immigrants provides the workforce that helps sustain American strength. In this case, it is precisely Trump’s own “domestic” elements—fire and earth—that present the problem. Metal and water extend beyond borders, representing another dimension of these elements. In Trump’s chart, they symbolize foreigners, not just the United States itself.

Perhaps this is also why he chose two wives from abroad. His first wife was Czech, and his current wife is Slovenian. Both, however, come from Eastern Europe, which lies east of the United States. The East corresponds to the element of wood, which acts as a mediator between foreign and domestic environments.

In any case, foreigners as a workforce contribute to wealth, which in Trump’s chart is again represented by water. Water also corresponds to the North (Canada), while metal represents the West and, more broadly, the white race. It is not advisable to attack favorable elements (Canada, Greenland, foreigners as generators of wealth), as this further aggravates the imbalance of excessive earth and fire in Trump’s chart. Water is absorbed by wood, which in turn fuels fire. Wood represents the East, and wood that absorbs water corresponds more specifically to the Northeast—namely Russia.

Admiration for Putin’s Russia weakens both the United States and Trump’s energetic balance. Of course, much depends on Russia’s leadership, but in terms of the “global dynamics” of Trump’s chart, Russia as the Northeast ultimately supports the South. The “South” of Russia includes China, Iran, and India.

Europe, however, is influenced not only by the West (and partly, from the U.S. perspective, the East), but is also strongly associated with earth. In fact, Europe and Africa—not China—could be seen as the true Zhong Guo (“Middle Kingdom”) of the world. At the same time, Europe represents an eastern direction (wood) for Trump. Since earth partially generates metal, Europe is not energetically unfavorable for him, although it would be advisable for him to maintain a neutral and somewhat distanced relationship with it.

Given all of the above—and considering the actions already taken—it seems unlikely that Trump will successfully complete a second presidential term. If he remains in good health and adopts a strong strategy… perhaps. But it would require significant effort. More likely, he will be remembered in history as the figure who ultimately awakened the Asian tiger. Astrological planetary transitions between 2026 and 2032 point toward China rising to global dominance.

What advice could be offered to Trump? It seems that walking in northern, western, or northwestern directions would be beneficial, as well as residing in the northern, western, or northwestern part of a settlement. In this regard, consulting a Feng Shui practitioner would certainly be advisable. Water environments (lakes, rivers, sea) are also favorable for him.

According to Bazi, his personal colors (for clothing and bedding, but NOT for interior walls) are white, gray, dark blue, and black. He should avoid deserts, Arab regions, the colors red, yellow, and brown, as well as southern, southwestern, and northeastern directions. It is also not ideal for him to remain in one place for extended periods.

From a perspective of Chaldean numerology, his number five is associated with white and very light gray. His numbers six, three, and four share a foundation in blue, while four and five also share light gray. Trump is fortunate in that both systems point to overlapping beneficial colors—namely white, light gray, and dark blue.

Trump’s Chaldean Numeroscope primarily contain the “base numbers” three, four, five, and six.

Masculine and Feminine Energies in Names and Chaldean Numerology

~ Boštjan Lovrat ~ Leave a comment
This image was created by ChatGPT

Strongly masculine numbers are those of Jupiter (3), Mars (9), and the original form of the Sun (1). Strongly feminine numbers are those of Venus (6) and the original form of the Moon (2).

Regardless of the numbers present in a person’s birth date, it is generally desirable—especially in childhood—that the full (= consonants+ vowels) first name number, full middle name numbers, full last name number, full Total Name Number (TNN), and consonants (in personal name, in last name, consonants total) predominantly support one’s core masculine or feminine nature. This is easiest to achieve within the 3–6–9 group. Within the 1–2–4–7 group, the number 1 is often the preferred primary choice (and males should avoid strong presence of number 2!).

Numbers associated with the opposite gender can still be present in a secondary role; in that case, they may indicate an ability to understand the opposite sex.

We evaluate name numbers (excluding vowels), and then especially the Total Name Number (TNN). For example, if a man has a TNN of 2 or 6, and his name numbers are also dominated by 2 or 6, he may become gay (or he may not; depending on other factors) or may otherwise develop an unconventional relationship with his masculinity and with women. If a woman has a TNN of 1, 3, or 9, and her name numbers are likewise dominated by those values, she may (or she may not!) become a lesbian or may otherwise develop an unconventional relationship with her femininity and with men. There is very little established numerological tradition in this area, and such “gay & lesbian” numbers are difficult to interpret reliably. Much also depends on astrological configurations and other factors.

If possible, regardless of gender, avoid giving children names that contain a strong 11 or most of its higher derivatives (29, 38, 47, etc.). Do not be misled by stories about “master numbers,” a concept introduced in the early 20th century by the Pythagorean numerologist Aso-Neith Cochran. Before her, Pythagoreans did not use the concept of master numbers 11 and 22—and neither did Chaldean numerologists.

Number 11 is generally associated with division and emotional suffering. It can indicate divorce and conflict in the parents’ family, and even more often in one’s own family. The essence of 11 reduces to 2, which is associated with the astral realm, the unconscious, fear, aggression, suffering, attachments, and emotions. Only individuals with a strong chart may channel the number 11 into resilience or fighting spirit. In general, however, this number is not a formula for success in life. It more often brings internal crises (sometimes identity crises) or challenges in family and social roles.

Mundane Chaldean Numerology

~ Boštjan Lovrat ~ Leave a comment

Mundane Chaldean numerology is a branch of Chaldean numerology that appears to have begun developing more seriously only within the past decade. The word mundane comes from the Latin mundus, meaning “world,” and refers to global affairs.

Just as mundane astrology studies political processes, economic trends, pandemics, wars, and natural disasters based on planetary positions and astrological configurations, mundane numerology attempts to address similar topics—but through the lens of numbers.

Arithmetic Divination

Unlike astrology, numerologists—not only Chaldean ones—have historically focused primarily on how numbers influence individual lives, rather than their impact on entire nations or populations.

In the 19th century, a system known as “arithmetic divination” developed in France. Later, within Martinist numerology, attention turned to the cycles of certain numbers. The Martinist thinker Gérard Encausse – Papus also worked with this arithmetic divination and also adopted ideas from the Belgian thinker Robert Bruck, who attempted to construct a numerological system based on weekly, monthly, four-year, sixteen-year, and even five-hundred-year cycles in order to explain the rise and fall of civilizations.

Although Martinism itself and Bruck’s ideas did not significantly influence the development of Chaldean numerology, the approach of arithmetic divination had a strong impact on it. This method is based on adding together the digits of a given year and then adding that result to the original year. In this way, a new year is obtained, supposedly reflecting an important turning point.

For example:

1789 (the French Revolution)

+ 25 (namely: 1+7+8+9)

= 1814 (Napoleon exiled to Elba, marking the end of French imperial power; the connection: a shift in political regimes in France)

1774 (Louis XVI becomes king)

+ 19 (namely: 1+7+7+4)

= 1793 (his death; the connection: the life of a king who shaped French history)

1914 (outbreak of World War I)

+ 15 (namely: 1+9+1+4)

= 1929 (the Great Depression; the connection: social upheaval in the early 20th century)

2010 (the Arab Spring)

+ 3

= 2013 (rise of the Islamic State; the connection: regime changes in the Arab world)

2013 (rise of ISIS)

+ 6

= 2019 (its collapse; the connection: the lifespan of ISIS)

The problem with this approach is that these chains of events can break, and not every important year produces a meaningful arithmetic progression. Arithmetic divination was introduced into Chaldean numerology by the English numerologist Walter Gorn Old- Sepharial and the Australian-Jewish numerologist Isidore Kozminsky (aka Francis Coton). Its use was later firmly established by the Anglo-American numerologist William John Warner- Cheiro.

In my opinion, arithmetic divination is an overrated system.

Early Attempts at Election Numerology

Before World War I, some Chaldean numerologists explored what is known as election numerology. The system they used was based on an older type of alphanumeric coding, and it also assigned values to planets that are not recognized in standard Chaldean numerology.

This approach proved unreliable and appears to have lacked a clear theoretical foundation. After unsuccessful attempt to reform it, Chaldean numerologists eventually abandoned it.

Birthdates of political leaders and Gerune Moore

After World War II, Chaldean numerology went into decline. In 1973, the American numerologist Gerune Moore proposed that the birthdates of political leaders could play an important role in global politics.

He observed that during World War II, two distinct groups of leaders could be identified. One group consisted of leaders born on dates with a “3 essence,” including Franklin D. Roosevelt, the British leader Winston Churchill, and the Soviet leader Joseph Stalin. The other group included leaders born on dates with a “2 essence,” such as the German leader Adolf Hitler, the Italian leader Benito Mussolini, and the Japanese emperor Hirohito.

Moore also made several predictions based on Chaldean numerology and Western astrology that never came true. For example, he claimed that rock & roll would collapse in 1973 and that church services would cease to exist by 1985.

All of this serves as a reminder that mundane Chaldean numerology is still developing, and that predictions should be approached with caution.

Other Failed Predictions by Chaldean Numerologists

In 2008, Chaldean numerologist Tania Gabrielle incorrectly predicted that John McCain would defeat Barack Obama in the presidential election.

A few years later, the Danish numerological school—loosely considered part of Chaldean numerology—gained significant traction. This school uses what is known as the augmentation approach to calculate the numerical value of personal names and surnames. While this approach has existed at least since the time of Cheiro, it is applied differently within the Danish school.

Within this framework, a form of mundane numerology also developed, using so-called “yearly ranks” to analyze the fate of countries or even stocks. One well-known representative of this school predicted in 2020 that Donald Trump would defeat his opponent, Joe Biden. When this did not happen, he claimed—much like Trump himself—that the election had been stolen and that Trump had actually won. However, Chaldean numerology primarily deals with cycles. The one with more favorable conditions prevails—whether fairly or unfairly. Simply put, the prediction made by this numerologist was wrong.

All of this highlights the fact that mundane numerology within Chaldean numerology remains very underdeveloped. When I study it, I often cross-check my findings with astrological forecasts, since combining both approaches can provide a clearer picture.

For example, in the most recent presidential election (2024), I cautiously suggested that Donald Trump might win, while also acknowledging that some astrological predictions pointed in the opposite direction. In other words, I allowed for the possibility that the outcome could go either way.

In the case of COVID, however, numerological and astrological analyses pointed in the same direction, making it possible to predict the end of the pandemic with greater confidence.

How to Analyze Universal Years on Multiple Levels and Why the Bridge Number Is So Important in Chaldean Numerology

I’ve noticed that analyses of the so-called universal year are very popular among numerologists. For example, the year 2026 reduces to 10, with an essence of 1, making it a number of the Sun. However, this number alone is not particularly strong, since a year is influenced by multiple numbers.

That’s why annual influences can also be studied on other levels. Some numerologists, for instance, analyze each individual digit within a given year. In 2026, the digits correspond to the Moon (2), Pluto (0), and Venus (6).

The year 2026 can also be divided into two parts, and the essences of those parts can be combined. This yields the essences 2 (from 20) and 8 (from 26), forming the Bridge Number 28, which contains the digits of the Moon (2) and Saturn (8).

Bridge Numbers are a category of numbers in which adjacent digits (or even groups of digits) are combined into a new number while preserving their original structure. This is an important ancient Chaldean technique that was also revealed in 1926 by the numerologist Cheiro.

The number 28 is generally considered a challenging number. While it is associated with some millionaires, most people do not experience it as fortunate. Rather, it is a number that calls for caution and careful planning; otherwise, it may lead to the collapse of projects. One could also say that Saturn (8) and Pluto (9) point to the risk of wars and economic upheavals.

When analyzing years, we can also use Secondary Bridge Numbers formed from neighboring digit pairs. Stronger Secondary Bridge Numbers can also arise from interaction between digits in odd and even positions, or from the first and last digits of the year. This means we can also consider Secondary Bridge Numbers such as 20, 2, and 26, 22, 6…

The year 1939, which reduces to 22, can be interpreted as the interaction of the digits 1 (Sun), 3 (Jupiter), and 9 (Mars). These include classic “war numbers,” especially those with essences 3 and 9. Following this logic, the year could be described as one of strong leaders and militarism (a combination of 1, 3, and 9). The number 22 is often considered unlucky, associated with naivety and victim mentality. If we divide the year into two parts, we get the essences 1 (from 19) and 3 (from 39), producing a Bridge Number of 13—the number of “Death”. Secondary Bridge Numbers include 19, 93, and 39, and additional 13 and 99 (type of military 18). The numbers 39 and 93 are highly militant and belong to the 12-series, which is often associated with sacrifice and victims. Thus, 1939 can be interpreted as a year of soldiers and death.

Similarly, the year 1914, which reduces to 6, can be divided into the essences 1 (from 19) and 5 (from 14), producing a Bridge Number of 15. A strongly emphasized 15 in global politics often represents the “Devil,” or situations involving manipulation and negative energy. The digits include the Sun (1 & 4), Mars (9), Mercury (5), and Venus (6). The combination of 1 and 9 can bring conflict, while 4 and 9 can indicate explosions and violent upheavals. This was the year World War I began. Secondary Bridge Numbers also include 11 (odd positions of cyphers) and 94 (even positions). The number 94 is a variation of 13 (“Death”) and does not correspond to the number 15.

The year 1917 reduces to 18. Its Bridge Number is also 18, with an essence of 9. In addition to Mars (9), the Sun (1), and Saturn (8), we also find the number 7, which can represent socialism or ideological illusions. That year reflects a convergence of Saturn and Neptune—symbolizing the working class and socialist ideas. The number 18 and Mars’s 9 point to wartime conditions. That year, Russia experienced the Russian Revolution and the fall of the tsarist capitalist regime. Among the secondary Bridge Numbers, we also find 17, suggesting that news of such revolutions can spread worldwide.

The year 2008 reduces to 10 and has a solar essence of 1. Its digits correspond to the Moon (2), Pluto (0), and Saturn (8). The Bridge Number formed from its two parts is 28, further emphasizing the Moon and Saturn. Numerologically, 2008 was therefore somewhat similar to 2026. It is remembered not for a major war, but for the outbreak of the American financial crisis, which soon turned into a global economic crisis.

In 2019, COVID first emerged in China. The year reduces to 21, which is generally considered a successful number. Its Bridge Number is also 21, making it especially prominent. This may have activated the less favorable aspects of Jupiter—expansion of something no one wants. The digits correspond to the Moon (2), Pluto (0), the Sun (1), and Mars (9). The number 1 represents concentration, which could also refer to small particles, while 2 can represent what is hidden. This may help explain the outbreak of the pandemic.

The following year, conditions worsened. The year 2020 reduces to 4, with a Bridge Number of 22. Its numbers are associated with the Moon (2), Pluto (0), and Uranus (4), and may point to aggression or karma (4 and 0), as well as isolation (22 and 4). A strengthened Pluto (0) can be linked to disease, while 2 can represent small or hidden particles. Notably, the number 20 appears three times within 2020 (as Bridge Numbers in the first half, the second half, and between the first and last digits). The number 20 is associated with “Judgment,” as well as hospitals and attempts at recovery. At the time, astrological planetary alignments also pointed to an increased likelihood of a pandemic.

In 1945, the first—and so far, fortunately the only—nuclear war began, involving Japan and the United States. During it, the U.S. dropped two atomic bombs on Japan. The year reduces to 19, and 19 also appears in the first part of the year. The Bridge Number is likewise 19, representing an extreme concentration of fire. The digits include the Sun (1, 4), Uranus (4), Mars (9), and Mercury (5). Within Mercury’s 5, we again find 1 and 4—a strong solar combination. This can therefore be seen as a year of extreme fiery explosions (1 with 9, and 4 with 9), associated with radioactivity (4). Secondary Bridge Numbers include 19, 94, and 45. The number 94 represents victims and death, while 45 represents soldiers. At the same time, Mars operates within 19 and is partially subdued by it. For this reason, the year was also, in some ways, favorable for the world—it marked the end of World War II, precisely because it escalated into nuclear warfare.

In 2025, the year reduces to 9, and the Bridge Number between its first and last parts is 27. The planets involved are the Moon (2), Pluto (0), Mercury (5), and Neptune (7). Bridge Numbers such as 20, 2, and a strong 25, along with 5 and 7, may point to maritime trade flows and speculation. Number 5 represents the movement of goods in general, as well as money; 2 can indicate conflict; and Pluto’s 0 suggests deep transformations or purging. Do these numbers point to an increased risk of trade wars?

In 1883, the Krakatoa eruption occurred, triggering a massive volcanic explosion and a tsunami. The year reduces to 20, with an essence of 2. The primary Bridge Number is 92, another form of 2 and a variation of 11 (division and conflict). Secondary Bridge Numbers include 18 (which may be linked to earthquakes and fire), 88 (a form of 16, associated with collapse), 83 (which, together with 2 and 20, points to water), and 13 (death). The planetary influences include the Sun (1), Moon (2), Saturn (8), Neptune (7), and Jupiter (3). We can see a strong combination of water (2 and 7), with 7 itself composed of two 8s—earth numbers grinding against each other. Meanwhile, 18 and 13 together represent a fiery explosion. Astrologers have long observed that planetary positions can influence earthquakes and volcanoes. Chaldean numerology suggests that even the calendar system—the matrix created by humans—may have an impact on nature.

The Importance of Combining Different Techniques

We can see, then, that numerology can indeed point to certain global social, political, and economic trends. In some years, this holds more strongly, in others, less so. The real “million-dollar question” is where in the world these numerical influences will actually manifest.

General influences can also be compared with the “birth dates” of countries and companies, as well as with the birth numbers of key leaders. It appears that only by combining numerology with astrology can we arrive at more reliable predictions—and sometimes even identify the regions where particular events are more likely to occur.

Basic Meanings of Numbers in Mundane Chaldean Numerology

What are the general meanings of numbers in mundane numerology? Let’s take a look at some of them:

1 (Sun): prominence of leaders, unity, sometimes viruses. Numbers in the 10-series (10, 19, 28, etc.) can indicate major turning points, either upward or downward.

2 (Moon): emotions of the masses, the dairy industry, sometimes viruses, fears, mass psychology, populism, conflicts, and divisions.

3 (Jupiter): expansion (either positive or negative), risk of excess, but also prosperity, money, and business. In a negative sense, it can represent nationalism and imperialism. It is also important whether the number belongs to the 12-series (12, 39, 48, etc.), which is generally considered unfavorable. It can also relate to navigation, the military, the navy, the police, and long-distance trade.

4 (Sun, Uranus): the karma of nations, nuclear weapons, nuclear energy, telecommunications, aircraft, machinery, and strong individualism.

5 (Mercury): short-term deals, speculations, money and commerce, movement, books.

6 (Venus): the beauty industry, the importance of health; in a negative sense, selfish and materialistic tendencies of politicians and nations. Numbers in the 15-series (15, 69, 78, etc.) suggest risks of selfishness, materialism, manipulation, and negative energy, which can sometimes lead to conflict.

7 (Moon, Neptune): national strategy, but also collective illusions, dangerous speculation, conspiracies, and covert activities. It can sometimes represent nationalism or fascism, as well as mass psychology and populism. It is also associated with the sea and oil.

8 (Saturn): industry, large-scale business, major administrative structures, and money. It can represent conservatism, but also servitude, slavery, and the proletariat. It is also linked to oil, mineral resources (including iron), and earthquakes.

9 (Mars): soldiers, weapons, aggression, territorial disputes, as well as iron and surgery.

0 (Pluto and other trans-Neptunian dwarf planets): the release of deep-seated trauma, purification, disease, earthquakes, extremism, transformation, and confrontation with the darker side of nations and political leaders.

Number Combinations

Number combinations are also important. As we have seen, 1 and 2 together can, in certain situations, represent viruses, even though the two numbers are generally compatible.

By contrast, 4 and 9 are usually not compatible and can indicate explosions, firearms, nuclear weapons, or air strikes—though in a positive sense, they may also represent mechanical technology.

The combination of 7 and 8 can point to socialist uprisings, and sometimes to oil.

The numbers 1, 3, and 9 are considered masculine numbers and together they can represent the military.

Compound Numbers

We can also analyze compound numbers. Although numbers like 13 and 15 can be favorable under certain conditions on an individual level, they are generally treated with caution in mundane numerology.

Which numbers indicate the possibility of war? Among core essences, 3 and 9 are especially prominent, as is the militant triad of 1, 3, and 9. Among compound numbers, 11 (conflict) and especially 65—often referred to as a “royal number”—can be associated with war. Numbers in the 12-series can also be dangerous, except for 66; the number 12 itself points to the possibility of victims.

Similarly, numbers in the 13-series are often associated with misfortune or even death. Among the 6-series, the number 15 stands out, as well as 51 (another “royal number”), which is linked to warriors.

Sevens tend to represent strategists and conspirators, and war-related associations are particularly found in numbers such as 16, 43, 52, 70, 79, 97, and possibly 61. Among the 8-series, the number 53 is considered especially concerning.

All 9-series numbers are associated with Mars and are therefore generally linked to war.

The Need for Further Verification in Mundane Chaldean Numerology

I wrote this article because Chaldean numerology in the 21st century clearly needs to be examined more rigorously—especially in the field of mundane numerology.

If you are not a professional numerologist, you have likely found in this text a rich resource on Chaldean mundane numerology. At the same time, even experienced Chaldean numerologists may have encountered new insights here.

If this article has strengthened your belief in the power of Chaldean numerology, then its purpose has been fulfilled.