Auspicious Dates and the (Neo-)Chaldean Numerology of Pandit Sethuraman

June 24, 2025June 25, 2025 ~ Boštjan Lovrat ~ Leave a comment

The Indian numerologist Pandit Sethuraman often selected numbers for auspicious dates that diverge from the classical Chaldean numerological model. His approach appears to be at least partially based on four key categories:

1) The primary model includes interchangeable number pairs such as 2 & 7, 1 & 4 & 8, 3 & 6, and 5 & 9. Among these, the connection between 1 & 4 is considered stronger than that between 1 & 8 or 4 & 8. This approach originates from Arabic-Persian numerology and was introduced to the West in 1903 by Sheikh Habeeb Ahmad.

2) The dual value of celestial bodies: The Sun has a dual representation in the numbers 1 & 4, while the Moon is represented by 2 & 7.

3) Triangular groupings: a) Positive – 1, 5, 7; b) Negative – 2, 4, 8; c) Positive – 3, 6, 9.

4) Vortex math, which considers number doubling patterns. Reduced values are grouped into three categories: a) 1, 2, 4, 8, 7, 5 (positive – six numbers total, with 6 being a strong and favorable number); b) 3, 6 (negative- two numbers in total, with 2 being weak number and can be interpreted as planetary opposition between Venus and Jupiter), c) 9 (neutral but powerful).

(This system of Vortex math was comprehensively presented by Marko Rodin in the early 21th century, though its roots are much older).

Now, using these criteria alone, let’s attempt to construct a framework to determine which dates may be considered auspicious.

Number 1

The interchangeable group here is 1 & 4, & 8. Numbers 4 and 8 also belong to the triangle 2 & 4 & 8. By the principle of duality, the number series becomes 1, 2, 4, and 8 (following the formula y = 2^n).

1 is strong and luminous.
8 is dark and negative.
4 lies in between.
Thus, the best date choices for 1 are those that correspond to its series: 1, 10, 19, and 28.
Choosing 4 is also acceptable, as it helps complete solar energy cycles—but since it belongs to the negative triangle, it may also bring instability to 1.
8 is too distant and has a negative effect on 1.

Number 2

Here we have the interchangeable pair 2 & 7—both lunar numbers.

Through 7, number 2 reaches completeness, making 7 the first choice.
2 is the second.
1 (a strong number) is a tertiary option due to partial interchangeability between the 1 & 4 & 8 and 2 &7 groups.

Number 3

While 3 & 6 form an interchangeable pair, in vortex math this grouping is limited and seen as weak. It symbolizes planetary opposition between Jupiter (3) and Venus (6).

The number 9 mediates between them.
Thus, auspicious days for 6 should fall on 6 and 9.
Relationship with 6 is considered inauspicious for 3.

Number 4

Again, the group here is 1 & 4 & 8.

Choosing 1 helps reach completeness (first choice).
4 is neutral and has mixed effects (second choice).
8 is negative and decreases success potential for 4s, so it’s best avoided.

Number 5

The favorable pair is 5 & 9. These are the preferred dates.

Number 6

Even though 3 & 6 are paired, they represent planetary opposition.

9 acts as a bridge, so the favorable days are 6 and 9.
The relationship with 3 is generally unfavorable.

Number 7

Belongs to the 2 & 7 group.

Completeness is achieved through 2 (first choice), followed by 7.

Number 8

Also belongs to the group 1 & 4 & 8.

1 is the strongest choice.
4 can be selected secondarily but may still cause some disruption.
8 itself is considered inauspicious for choosing dates.

Number 9

Paired with 5 in the 5 & 9 group.

Both are suitable, but 5 is preferred since it belongs to the strong, favorable group (1, 3, 5, 6).

Birth Number	Favorable Dates
1	1 > 4
2	7 > 2
3	3, 9
4	1 > 4
5	5, 9
6	6, 9
7	2 > 7
8	1 > 4
9	5 > 9

If we compare this model’s results with Pandit Sethuraman’s actual practices, we see that he did indeed incorporate many of these principles. However, he made slight adjustments for numbers 1 and 7 and even added unique enhancements for 8 and 9. This explanatory model does not account for all of Sethuraman’s corrections or his criteria for inauspicious dates, specially concerning 2, 7, and 9.

It’s important to note that this is not the traditional Chaldean approach, and I personally do not use it. The simplified version of the modern Chaldean tradition generally groups 1, 2, 4, and 7 together, and 3, 6, and 9 together. For instance:

Number 1 usually aligns well with dates associated with 2, 4, and 7.
Number 3 harmonizes with 6 and 9.
Number 5 is said to broadly align with most numbers on the surface, but deeper connections with 3 or 8 are generally considered unfavorable.
Number 8 is a special case: it may resonate with either 4 and 8, or with 1, 3, 5, and 6—as long as 6 is not in the form of 15, 69, 78, 87, or 96.

Interestingly, even in ancient traditions, a contrast was noted between numbers 3 and 6, likely as a kind of social commentary—pleasure and feminine charm (6) often clashed with traditional morality (3). So, I recommend some caution when mixing 3 and 6 in date selection. If unsure, look into life history or consider adding number 9 to your analysis to mitigate possible negative effects between 3 and 6.

If you’re interested in learning more about Pandit Sethuraman’s system, I highly recommend his book, Science of Fortune. It includes detailed, practical suggestions for favorable and unfavorable dates for each number. As mentioned, his recommendations may differ slightly from the model presented above. The book is especially intriguing because it presents some numerological concepts in a very different light than most Western numerology books on Chaldean numerology. Ultimately, it’s up to you to extract the best insights from both systems. Wish you the best of luck!

Chaldean Numerologist: Pandit Sethuraman

September 26, 2024 ~ Boštjan Lovrat ~ 5 Comments

Pandit Sethuraman (1925-1997) was an Indian numerologist, astrologer, palmist, and occultist who adopted Cheiro’s alpha-numeric coding of the Latin alphabet and enhanced his system with his own approach. In his youth, he entered military service, during which he began to intensely explore the workings of Chaldean numerology. He claimed that the English alphabet was the correct system for addressing Indian names in modern times. This could be true at least until recently, as post-colonial India was still significantly influenced by the English script. Throughout his life, Pandit Sethuraman also studied astrology, palmistry, yoga, mesmerism, and the energetic system of humans.

He was born on the 31st of the month, and his Life Path number is 26. The base numbers of these two figures are 4 (3+1=4) and 8 (2+6=8), which are considered karmic numbers. They often bring complications and blows of fate. However, Sethuraman has a strong name numbers 5, particularly in his Total Name Numerology (TNN), which totals 59 (5+9=14; 1+4=5). This active five calms both the 4 and 8 from his birth date numbers and offers some form of escape from karmic limitations.

The main feature of this numerology chart is the relationship between the numbers 5 and 9, or the relationship between Mercury and Mars, which provides good intellect and a certain sense of military. Despite this, Pandit Sethuraman’s numerology chart contains many numbers that are softer or more feminine in nature. Therefore, he was not a typical soldier; he embodied both the energies of clear goals and a sense of softness. Pandit Sethuraman also had “money numbers,” notably involving connections between the numbers 3, 5, and 8. In addition, he had some other indicators pointing in this direction.

The number 9 in his chart was positioned in such a way that it played a very important role in his business and spiritual development. It was associated with 3 and 6, and also with 5. In Sethuraman’s chart it brings an interest in bio-energy, astrology, yoga, and mesmerism. With such numbers, Pandit Sethuraman could have also engaged with Feng Shui or Vastu Shastra. The relationship between the numbers 5 and 9 in this configuration particularly highlights numerology and palmistry as vocational options.

In 1954, he wrote a book titled “Science of Fortune,” in which he revealed some of his insights about numerology. While he adopted Cheiro’s numerological model, he also incorporated Indian traditions, his insights, and messages that he claimed to have received from the Hindu goddess Gayatri.

It can be noted that Pandit Sethuraman rejected the complex rules that Cheiro employed to determine the key compound number in someone’s numerology chart. Instead, Pandit Sethuraman simply added the unreduced numbers of the first and last names. When considering the relationships between numbers, a significant influence of the theory of interchangeable numbers is evident. Personally, I use slightly different principles for matching numbers. I can agree with him that, in analyzing partnerships, certain deviations from the general rules of number matching are necessary, although I differ with him on some specific solutions.

His book also contains interesting warnings regarding the use of gemstones to balance someone’s fate and regarding how changing the names and surnames of others can attract unresolved karma from that people. Additionally, Pandit Sethuraman developed his own method for checking the compatibility of a new name and surname with a client’s life energy when intending to change their name.

Using numerology, Pandit Sethuraman predicted the outcomes of military conflicts and the likelihood of someone’s death. He also used numerology for a time when betting on horse races and for financial investments. All of this could quickly lead someone to the edge of ethics, which Pandit Sethuraman was fortunately aware of.

Interestingly, he did not differentiate between strong and weak 8s or between strong and weak 4s; he believed that these two numbers always had the same favorable or unfavorable numbers available. Some rules regarding matching and mismatching between numbers are surprising— for example, he defined the relationship between the numbers 3 and 6 as generally unfavorable.

He listed the meanings of the numbers from 1 to 108, claiming that this was the first book on Chaldean numerology that described numbers beyond 52. However, this is not true. Classical Chaldean/Hebrew numerology has even defined some numbers above 108, and in modern numerology, well before Pandit Sethuraman, accepted descriptions of the numbers 55, 65, 69, and 71 can be found. During World War II, one of the Chaldean numerologists adopted the interpretations of numbers presented by the Pythagorean numerologist Mary Adams. Her definitions cover numbers up to and including 65, in addition to the numbers 69, 71, and 73.

Some of Sethuraman’s descriptions of numbers are also questionable— for instance, he defined the number 12 as lucky. Conversely, he classified the numbers 39 and 48 as unlucky forms of the number 12, where he diverged from Cheiro’s descriptions, too. Furthermore, the classical meaning of the number 77 is generally unfavorable, while Pandit Sethuraman defined it as a favorable number.

Regardless, his book offers a wealth of interesting information and provides a researcher of Chaldean numerology with the opportunity for comparative analysis, thus allowing for the search for refined knowledge and new insights.

Chaldean Numerologists: On Modern Classics

September 14, 2024September 26, 2024 ~ Boštjan Lovrat ~ Leave a comment

Every student of Chaldean numerology should be familiar with key modern Chaldean numerologists such as Sepharial, Isidore Kozminsky, Cheiro, Pandit Sethuraman, Richard Cavendish, Gerun Moore, Lloyd Strayhorn, and Linda Goodman. All of these numerologists were also astrologers.

Sepharial (Walter Gorn Old) played a crucial role in transitioning from the older Chaldean school of “Kabbalistic astrologers” to modern numerology. He also introduced classical descriptions of numbers from Kabbalistic astrology, where the highest number described in this approach is 71. He later wrote a very popular book, “Kabala of Numbers” (1911).

In his development, he initially used an external method of alphanumeric coding of the Latin alphabet (C = 2, H = 8, X = 6). Later, he tested several different alphanumeric approaches but ultimately decided on phonetic numerology.

Isidore Kozminsky, like Sepharial, experimented with various methods of alphanumeric coding. At the latest, in an updated edition of “Numbers: Their Meaning and Magic” in 1911, he was the first modern numerologist to predict that we should, in some cases, treat the letter H as 5. He also assigned the number 5 to the letter X. Like Sepharial, he described all the numbers he believed to have a “distinct potency of its own.” All other numbers he reduced to a number with such potency. His approach of dealing with name numbers is now considered outdated.

Cheiro (William John Warner) is regarded as the father of modern Chaldean numerology. He wrote several books covering numerology, with the most famous being “Cheiro’s Book of Numbers” (1926), where he advocated for the value of 3 for the letter C, 5 for the letter H, and 5 for the letter X.

**Cheiro.** Source: Wikimedia Commons, File:Cheiroy.jpg .

He emphasized the importance of the Birth number (the day of the month one is born) and its connection to the Name number (that is, Total Name Number, aka TNN). He was one of the first to focus on the compatibility of numbers. He adopted Sepharial’s number descriptions, sometimes expanding them, so they corresponded to some very old descriptions. However, he described numbers only up to 52. He also wrote a book called “You and Your Star”, where he described the most suitable numbers for each day of the year based on astrological techniques.

Pandit Sethuraman, in his book “Science of Fortune” (1954), adopted Cheiro’s alphanumeric coding but summed the unreduced numbers of the first and last names. He also deviated from Cheiro’s views on number compatibility. Sethuraman expanded Cheiro’s descriptions based on his own insights and described numbers up to 108. Unlike Cheiro, he considered numbers 39 and 48 to be unfavorable.

Richard Cavendish, in his 1967 book “The Black Arts” (which has quite an inappropriate book title, especially in connection to astrology and numerology), introduced the classical internal method of alphanumeric coding (with C = 3, H = 8, X = 6), although he seems to have arrived at this through his own research. He emphasizes the importance of considering the numbers of vowels and consonants, a concept long neglected in Chaldean numerology.

Gerun Moore wrote a book in 1973 titled “Number Will Tell”. He adopted Cheiro’s alphanumeric coding system but made several changes and additions to the descriptions of numbers and the rules of compatibility. Notably, he described numbers 39 and 48 as the unlucky number 12.

He also rejected Cheiro’s model of favorable numbers for each day of the year. Instead, he created his own system, where each day of the year is generally assigned two suitable numbers (though in some cases, only one number is given). He labeled these numbers as “keys.” According to him, name numbers matching a person’s key numbers bring luck and harmony.

Lloyd Strayhorn wrote his book “Numbers and You: A Numerology Guide for Everyday Living” no later than 1980. He adopted Cheiro’s alphanumeric coding system. Although he prefers Chaldean numerology, he also considers Pythagorean numerology. Based on his research, Strayhorn introduced his own system of number compatibility, which differs somewhat from Cheiro’s model.

He also rejected Cheiro’s model of favorable numbers for each day of the year, offering instead his own astrological model with lucky numbers. He later published “Lloyd’s Numbers and You Relationship Guide: A Cosmic Blueprint to Happiness & Joy”, in which he distances himself significantly from older Chaldean approaches.

Linda Goodman published a book “Linda Goodman’s Star Signs” in 1987, which also introduces Chaldean numerology. She adopted Cheiro’s alphanumeric coding system and significantly enhanced the descriptions of numbers. However, her method of determining the TNN deviates from those of her predecessors.

Linda Goodman concludes the list of modern classics in Chaldean numerology. I believe that this list provides an appropriate foundation for studying contemporary Chaldean numerology.

There are also a few Chaldean numerologists who have uncritically incorporated Pythagorean methods of interpreting numbers and relationships. While some ideas from the Pythagorean system can be adopted, not all Pythagorean techniques are suitable for Chaldean numerology.