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

~ Boštjan Lovrat ~ Leave a comment

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.

Number Code 127954863

~ Boštjan Lovrat ~ 2 Comments

In recent decades, number codes have appeared in the family of mantras. Opinions about their usefulness vary, just as the authors and energetic backgrounds of these codes vary. For example, we encounter angelic number codes, Grabovoi codes, the healing code of Zhi Cheng Guo, Energy Balancing by Numbers by Lloyd Mear, and others. Chaldean numerology also includes numerical codes, such as the code for activating harmonious energy in name numbers, which I presented a few months ago. There is also a number code derived from the date of birth, introduced by the Chaldean numerologist Alberto Ferrarese.

The code I am offering you for the New Year 2026 is not related to any of the above. It originates from one of my older codes, which I tested with acquaintances as early as 2017. Its numerological foundation is too complex to go into here, as it operates on nine levels and in some places also takes into account the cubing of numbers. The numbers are mentally spoken in the order in which they appear in the code.

The code is:


127954863

Its function is to activate, harmonize, and release the natural circulation of energy in the meridians of the subtle body, and to strengthen this circulation with environmental energy in order to achieve harmonious development. This is not a magic wand, but a tool with limited reach. This numerical mantra must not be repeated continuously without interruption, as doing so destroys its internal structure. Any error in the sequence of numbers also destroys the internal structure. Over time, the structure is likewise destroyed by writing the code down—for example on paper or on one’s own skin—because the digits may begin to add up into a single number (“fadic number,” “vibratory key”).

Mentally focus on the number 1, then on 2, then on 7, and so on until the final number 3. Then interrupt your concentration for at least 10 seconds and relax. The code can be repeated several times in this way.

Happy New Year!

Boštjan

The mantra YA AH HU SHU

~ Boštjan Lovrat ~ Leave a comment

The mantra YA AH HU SHU (yah – a-h/ahh – hoo – shoo) originates from the Divine Name Yahu/YHW (יהו). It is practiced mentally, without vocalization. Breathing should be gentle and, if possible, diaphragmatic (abdominal breathing).

With the first three syllables—YA, AH, and HU—we imagine Divine love flowing toward us. During the mental sound YA (yah), we focus on a point approximately 60 cm (about 2 feet) above the head and inhale. With the sound AH (if pronounced aloud, AH would end with an exhalation; one would exhale into the H), we focus on Kether, or the crown chakra. In other practices, the sound AH may also be associated with the nose or the heart chakra, but here it is used at the top of the head. While performing this sound, we hold the breath for a few seconds, if our physical health allows it. During the exhalation, we focus on the chest and on the mental sound HU (hoo).

We do not want the flow of energy to accumulate in the heart or near it, as the heart is a sensitive organ. Therefore, during the breath retention after the exhalation, we use the sound SHU (shoo) and guide the energy downward. A more specific focal point is not necessary here; instead, we pay attention to relaxing the body, especially the lower part, as this sound is intended to promote calming. The state of breath retention after the exhalation should be practiced in accordance with our physical limitations. Some individuals can hold the breath only for a few seconds, and that is also perfectly fine. Others can hold the breath after exhalation for 30 or 40 seconds, or even for several minutes. For most people, it is not recommended to hold the breath for longer than 40 seconds.

The sounds and the breathing cycle may be repeated several times, according to one’s own feeling. If you do not feel well during the practice, stop it. If you do not feel well afterward, you may return to it after some time. If you still do not feel well after the practice, this exercise may not be suitable for you. More detailed background explanations of this practice or of these mantras will not be provided.

Happy Solstice New Year!

The Number 77 and Chaldean Numerology

~ Boštjan Lovrat ~ 3 Comments
This image was created by ChatGPT

Traditionally, in Chaldean numerology, this is an unlucky number, governing inner struggles and opponents, unstable success, and rapid changes, and it is considered unpredictable and unfavorable. It is composed of two sevens, and the vibrational key of this number is 5 (7 + 7 = 14; 1 + 4 = 5). Modern Chaldean numerologists often tend to forget that the number 7 is primarily a lunar number, with 7 representing half of the lunar cycle and the number 2 the other half.

Thus, 7 undoubtedly rules change, and the number 5 is also changeable. For this reason, it is very similar to the number 14 and must change its affairs every five years, or even sooner, and be wary of illusions. Periods of great stress are likely; the number may also bring psychological pressure, and there is also a possibility that this number influences a weaker immune system. The reason for all this lies in the many changes, many of which may be unexpected.

In more contemporary approaches, the number is often described in a more favorable light, somewhere between the meanings of the numbers 14 and 23. This raises the question of where modern numerologists obtained the idea that this is a lucky number. I do agree, however, that it is said to confer quite a few talents. With this number, caution is certainly recommended.

Court Cards in Chaldean Tarot – The Intersection of Tradition and the Renaissance

~ Boštjan Lovrat ~ Leave a comment

In the previous article, I briefly outlined the connections between tarot cards and numbers. Some connections to Chaldean tradition may seem unusual at first glance, especially among the pips cards, since, for example, all threes of the suits are considered unlucky numbers (29, 43, 57, 71), while the number 3 itself is generally not unlucky. There can be several reasons for this. Among other things, we must consider that these cards are placed within the general numerical sequence from 1 to 78, which corresponds to Chaldean numerology. It should be emphasized that the interpretations of pips revealed by French occultists from the late 18th century differ significantly from the Chaldean tarot. Reconstructing the original tarot, or Chaldean tarot, is therefore a challenge. Regardless of the solutions proposed, it should be noted that in divination, any interpretation works, because the chosen interpretation becomes part of one’s own divinatory matrix. This is a comment from a numerologist who, by the way, does not practice divination 😊.

That Chaldean tarot existed in the 15th and 16th centuries is evident, besides the Major Arcana, primarily from the court cards, which consist of Kings, Queens, Knights, and Pages (23, 24, 25, 26, 37, 38, 39, 40, 51, 52, 53, 54, 65, 66, 67 (?) and 68). Kings 23, 37, 51, and 65 are powerful figures. Wands and Cups represent cycles of growth, while Swords and Coins represent cycles of decline. Wands and Swords are active, Cups and Coins are passive.

Thus, the Kings of Wands and Cups are favorable, as they govern the cycle of growth and success. The King of Wands aka Royal Star of Leo (23) is favorable for career, business, and assistance from people in authority, and his Queen is also emotional yet still successful (=24). The Knight of Wands (25) is considered a successful career knight/general, representing good analysis and strategy (this is the meaning of 25). The Page represents the lowest court rank and may also signify challenges and difficulties, for example in career or business (26). Similarly, 37 is the King of Cups aka The Royal Star of the Bull, or the King of Emotions, at the peak of his power—the number signifies favorable relationships, partnerships, etc. The Queen of Cups embodies emotions to the square, which probably is no longer a favorable solution (38). The Knight of Cups is impulsive and sometimes dangerous, as he is a successful commander who can occasionally be misled or betrayed by emotions. Thus, the number can signify both success and difficulties, giving it a more neutral meaning (39). The Page of Cups represents the risk of emotional entanglements and emotional exploitation, and from this perspective is not a favorable number (40).

The Kings of Swords aka The Royal Star of the Waterman (51) and Coins (65) are not necessarily lucky, as the numerical cycle turns downward after 51. The King of Swords, therefore, brings both success and danger in conflict (51), while the Queen of Swords adds a touch of emotion and intrigue—sword and emotions and grudges don’t go well together (52). The Knight of Swords is a sword to the square and in a more exposed position than the King (53). The Page of Swords, due to low rank, is like cannon fodder and in an even worse position (54). The King of Coins aka The Royal Star of Scorpio (65) is also a powerful figure like all kings, but he governs the final phase, which is also a phase of stronger disintegration—wealth must be hidden and protected, and wounds are not excluded. The Queen of Coins (66) is more successful at hiding wealth and in diplomacy, and is therefore generally luckier than the King of Coins. 67 is the Knight of Coins—probably represents danger in tarot as well, but this is the card that is most difficult to interpret using court card symbolism (??). The Page of Coins (68) cannot be a lucky number, as it is the lowest court card and is in an even more disintegrative phase.

THE YEAR 2026 AND CHALDEAN NUMEROLOGY: The Possibility of an End to the Russo-Ukrainian War and a Look Several Years Ahead

~ Boštjan Lovrat ~ 2 Comments
This image was generated by ChatGPT

The year 2026 will be influenced by the number 1, as its digits add up to the vibrational key 1. At the same time, lingering influences of the number 9 from the past will still be present. Many people will feel torn this year between the future and the past—between new ideas and plans on one side, and looking back on the other. Wisdom will be required so that we do not continue living in the past. What has been is over; it is necessary to remain open to what is fresh and new. At the same time, we may need to accept that certain matters we believed were already closed will actually need to be fully completed in this year. For people prone to conflict and aggression, 2026 may be particularly demanding, as the transformation from the old to the new can now be accompanied by heightened aggression.

This year will be especially favorable for vibrational keys 5 and 6, as well as 1, 3, and 9. Relationships may be more challenging for vibrational keys 2, 4, and 8. For those with key 7, the influences will be more neutral. In a personal numerological chart, the Total Name Number and the Birth number (the number of the day in  the month) are very likely the main vibrational keys, and these should be compared with the annual influences.

Let us now turn briefly to some aspects of mundane numerology. The reader should be aware that the descriptions are based on certain energetic patterns and are presented without drawing parallels to astrology. Even if some energies suggest that particular types of events could manifest, we can never be completely certain. Through awareness and personal action, many undesirable events can be prevented—and conversely, we can also achieve things that the stars themselves do not promise. It would, of course, be safer to remain solely on the level of describing energetic patterns and their general qualities. Perhaps that is what I will do next year.

Here, however, I will allow myself a few explorations of what the year 2026 may bring, as well as what the years that follow might hold. With 2025, a demanding macro-numerological period comes to an end—one that, in a narrower sense, spans roughly from 2015 to 2025, and in a broader sense may reach back to 2013 or 2014. This period may ultimately represent one of two things, something we will only be able to determine in hindsight. The first possibility is the decline of the era of Islamic fundamentalism, which rose around 2013 with the emergence of the so-called Islamic State (ISIS) and may be coming to an end with the defeat of Hamas in Gaza. The second possibility is the end of the war in Ukraine, which has been ongoing since 2014. A new peace proposal is now also on the table.

Because certain influences from 2025 carry over into 2026, the heightened likelihood of these wars ending is concentrated between the end of 2025 and throughout the first—and possibly the second—third of 2026. Indicators for 2026 suggest a greater probability of the Palestinian crisis continuing, and a lower risk of the Russo-Ukrainian war persisting. Both Ukraine and Russia are exhausted and are therefore more likely to be willing to agree to a ceasefire based on realistic terms. If peace is not established in Gaza, then—at least from the numerological perspective I have access to—we may still be facing another year or two of difficult conditions. In contrast, in Ukraine, even if the war does not formally end, we can expect a certain cooling of the conflict in 2026, with the possibility of renewed escalation in 2027. This makes it all the more important to work actively for peace now.

This year carries an exceptionally strong vibration of the number 1—one of the strongest “ones” of this century. It will bring many business opportunities, opportunities for healers, and opportunities for major life breakthroughs. However, this applies primarily to those who follow what is new and fresh. Individuals and groups that cling to old patterns may encounter financial or professional difficulties, or problems with completing projects. While this advice applies to every year, it is especially emphasized in 2026. Unfortunately, on the global political stage, there is also the possibility that a new major war could erupt—particularly in regions where old patterns are not released quickly enough.

From the perspective of numerological macro-cycles, it is important to recognize that 2026 may also lull us into complacency, as many things will tend to move in a positive direction during this year. Ahead of us lies the period from 2028 to 2032, which signals the possibility of a military conflict—this time in the East. Given current circumstances, this could most likely involve an escalation of the Taiwan issue, but also potentially tensions on the Korean Peninsula, or even relations between China and Japan. Ultimately, China may still carry unresolved issues in its collective consciousness regarding lost northern territories such as the Amur region (the Vladivostok area), Mongolia, and Tuva. At present, however, I do not yet have sufficient numerological clarity on how to assess the relationship between China and Russia.

The probability that China will be involved—directly or indirectly—in whatever conflict may arise, wherever it may occur, is very high. Direct or indirect involvement of the United States is also quite likely. It is difficult to speak about the intensity of such a conflict. Much depends on the maturity of political leaders and the overall level of collective awareness—on people’s willingness to live more love and peace in their own lives. As things stand, the likelihood that the intensity would reach the level of the Russo-Ukrainian war appears relatively low. But are we capable of passing at least this test without war?

Tasks for Spiritual Seekers in 2026:

  • Connecting with the Creator and the field of love;
  • Developing healing abilities, abundance, and the ability to set clear goals—the opportunities for growth in this year are truly extensive;
  • Emphasizing openness to fresh energies and ideas and letting go of old patterns, as well as the need to release aggressive patterns;
  • Engaging in energetic work to help humanity move away from old and aggressive patterns and to introduce innovation without conflict;
  • Emphasizing unity over conflict and division;
  • Engaging in energetic work to help free the planet from war, so that people may live in a more peaceful world.

A Brief History of Name Numerology

~ Boštjan Lovrat ~ Leave a comment

Name numerology most likely originates from ancient Egypt. The first known example of its use comes from ancient Assyria. Sargon II, the Assyrian ruler of the 8th century BCE, built a wall in the city of Khorsabad whose total volume corresponded numerically to the value of the king’s own name.

The Greeks called word-based numerology isopsephy. The term derives from the words ἴσοσ (ísos) meaning equal and ψῆφοσ (psêphos) meaning count. Early examples of using the Greek alphabet for analyzing names and phrases date from the 3rd century BCE. Within isopsephy, a distinction between vowels and consonants was already being observed.

Among the Hebrews, name numerology (originally still Chaldean in nature) was known from at least the 1st century CE onward as gematria (גמטריא). The term may have originated from the Greek word for geometry. An early example of Hebrew gematria is the analysis of the name of Emperor Nero, which in Hebrew transcription — NRVN QSR (that is, Neron Caesar) — produces the number 666, the number of the beast and of man. The calculation uses the classical Chaldean “large values” (mispar hechrachi) rather than the later Jewish “great values” system (mispar gadol), which came into use only later, perhaps with the development of classical Jewish Kabbalah.

N (Nun) = נ = 50
R (Resh) = ר = 200
V (Vav) = ו = 6
N (Nun) = נ = 50
Q (Kuf) = ק = 100
S (Samech) = ס = 60
R (Resh) = ר = 200

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

Much later, the word gematria also came to be used for the analysis of Christian names and expressions written in the Greek alphabet — though in reality this represents a Christian adaptation or extension of isopsephy. In late antiquity or the early Middle Ages, India also developed its own systems for encoding names with numbers. The main figure associated with numerology is the Indian scholar Vararuci. The Arabic system analyzed names based on 28 letters and was called ʿilm al-ḥurūf (علم الحروف).

The analysis of names for the purpose of studying human destiny appeared in Europe only around the 16th century. From this period onward, two main schools began to take shape. One is known as the Pythagorean school (which, despite the name, has only limited connection to the original ancient Pythagorean numerology), and the other is the Chaldean school, which is based at least in part on the reconstruction of numerological knowledge once held by the Western Semites.

Both schools went through several stages of development. There are also notable similarities between them, as their traditions influenced each other over time. Name numerology that uses the same type of alphanumeric coding later employed by Cheiro first appeared shortly before his time. However, Cheiro’s interpretive method itself is much older — it incorporates both Tarot symbolism and ancient tradition.

Modern Pythagorean numbering of the English alphabet emerged slightly earlier than Cheiro’s approach, but the method of interpreting names as we know it today took shape within the Pythagorean school only sometime between 1907 and 1930.

Compound Numbers from 10 to 99

~ Boštjan Lovrat ~ Leave a comment

Today I’m writing my first and last article in September, as I’ll be unavailable for several weeks. This post discusses compound numbers above 52. In Chaldean numerology, numbers above 9 are usually described only up to the value of 52.

When it comes to numbers higher than that, numerologists often differ quite a lot in their interpretations. Some even just add up the digits in the number—for example, 89 would be interpreted as 8+9=17. Others reverse the digits, claiming that 71 carries the same meaning as 17. But here lies a big trap! The number 34 does not share the same meaning as 43, nor does 25 equal 52. The number 32 is less favorable than 23. The number 31 contains digits that, when reversed, form 13. However, 31 does not carry the meaning of 13! So why should it be any different with numbers above 52? That’s why I advise against using such approaches.

Theoretically, one could also experiment with the extended Cheiro’s rule, which I wrote about in the article: “Extended Cheiro’s rule for numbers above 52?”

In practice, however, the meanings of numbers are usually as follows:

Favorable numbers:

19 (but sometimes not lucky), 21, 23, 24, 25, 27, 30, 33,

34, 36, 37 (but sometimes not lucky), 41, 42, 45, 46, 50,

60, 63, 66, 67 (but sometimes not lucky), 69, 72, 73, 74,

79, 91, 96

Numbers that, in relation to other numbers, generate favorable or unfavorable influences:

10, 13, 15, 17, 20, 40, 51, 55,

65, 68, 70, 78, 80, 90, 97, 98,

99

Unfavorable numbers:

11, 12, 14, 16, 18, 22, 26, 28,

29, 31, 32, 35, 38, 39, 43, 44,

47, 48, 49, 52, 53, 54, 56, 57,

58, 59, 61, 62, 64, 71, 75, 76,

77, 81, 82, 83, 84, 85, 86, 87,

88, 89, 92, 93, 94, 95.